assignment on quaid i azam

8/7/2019 Assignment on Quaid i Azam

1/6

National Institute of Pakistan Studies(NIPS),

Quaid-i-Azam University (QAU) Islamabad,Pakistan

Course

Quaid-i-Azam Mohammad Ali Jinnah: Life & Career

Assignment

Study of Quaid-i-Azam Mohammad Ali Jinnahs Defined Political System of Pakistan with Reference to Role & Status of Minorities

Supervised By

Dr.Prof.Muhammad Naeem Qureshi

By Submitted

Munir Ahmed

R.No.

M.Phil (1)


2/6


3/6

Chapter.II

Literature Review

A literature review discusses published information in a particular subject area andsometimes information in a particular subject area within a certain time period. By and large, it isan extensive fact finding exercise that highlights the main finding of similar and relevantliterature and research studies which have been completed by the researchers in the past.

As far as this study is concerned, it covers the various aspects of Quaid-i-Azam

Mohammad Ali Jinnahs defined role and status of non- Muslim minorities in the polity of Pakistan, Therefore, the available material on Jinnahs understanding of non-Muslim minorities, political structure, constitution and political system of Pakistan and particularly the Jinnahsenvisioned political system of Pakistan with special reference to minorities were reviewed.

Chaudhri Muhammad Ali (1973) explained the position of Quaid-i-Azam MohammadAli Jinnah on the issue of minorities political rights especially the issue of separate electorate

before the partition of Indo-Pakistan Subcontient.The scheme of separate electorate arousedHindu antagonism. In 1909, the Congress party fully rejected this scheme and reiterated that thisscheme is the big conspiracy to partition India on religious grounds. There were a few Muslimleaders, notably Mohammad Ali Jinnah, whose political conviction led them to support a jointelectorate. Jinnah was an active lieutenant of Gopal Krishna Gokhale, the leader of the moderatewithin Congress. The moderate believed in social reforms and gradual constitutional progress,and longed for the growth of superacommunal nationalism. 1

S.M.Burke and Salim Al-Din Quraishi (1997) explored the Jinnahs approach tominorities protection and safeguard of their rights especially the political rights. They extracted

from the speeches of Quaid-i-Azam Mohammad Ali Jinnah on 7th

February 1935 in the CentralLegislative Assembly and in April 1936 at Jamiat-ul-Ulema Conference in Delhi. Jinnahdeclared that religion should not be allowed to come into politics and he considered safeguardsfor minorities a basic political question and not a concession due to the Muslims on religiousgrounds .2


4/6

S.M.Burke (2000) highlighted the very important stance of Quaid-i-Azam MohammadAli Jinnah on issue of minorities political rights in the context of separate electorate for them. Hereferred Jinnah talks while presiding over Bombay provincial Conference at Ahmadabad on 21October 1916,he said that on the question of separate electorates, right or wrong the Muslimswere absolutely determined for the present to insist upon them. Consequently, to most of us thequestion is no more open to further discussion or argument, as it has become a mandate of thecommunity. He appealed to his Hindu brethren that in the present state of position, they shouldtry to win the confidence and trust of the Mohammedans who are, after all, in a minority in thecountry. 3

Lawrence Ziring (2004) understood Quaid-i-Azam Mohammad Ali Jinnah as believer of western secularism in the political systems. That Jinnah believed his cause was a Muslim causedespite diatribe of his religious opponents.Moreover, given the intensity of this assault upon his

person as well as leadership; Jinnah was more convinced that only a secular formula, as found inEurope, and notably in the British experience, could provide Pakistan with a firm foundation. 4

Latif Ahmed Sherwani (1991) discussed the role of quaid-i-Azam Mohammad Ali Jinnahin three dimensions i.e. pre partition approach of safeguarding Muslim rights, secondly role of Hindu Muslim unity for ensuring the maximum harmony between the Hindu majority andMuslim miniority; due to his sincere efforts he was labeled as Ambassador of Hindu Muslimunity and third and last stage he acted as Governor General of independent and sovereign statePakistan. In this position he chalked out the role and status of non-Muslim minorities in Pakistan.He always projected complete freedom, equality, justice, fairplay and equal political rights tominorities. 5

Qutubuddin Aziz (1997) argued that Quaid-i-Azam Mohammad Ali Jinnah envisionedmodern progressive Muslim state. In conceiving Pakistan, Jinnahs dream was a modern,

progressive Muslim state and not a theocracy nor a dubious secular improvisation of the western brand. To him, as he repeatedly said in his speeches from the Muslim League plateform, theHoly Quran was a complete code of life and in demanding Pakistan the Muslims wanted a

homeland where they could order their lives according to its eternal precepts andcommandments. Being a liberal and a constitutionalist, Jinnah wanted his Pakistan to ensure thattogether with the growth of the resurgent Muslim polity in a liberal and tolerant mould, the non-Muslim religious freedom and command equality with Muslims in the eyes of law and in sharingthe blessing and fruits of independence. 6


5/6

Naureen Talha (2008) worked out Jinnahs contribution in respect of strengthening thecountrys economy for the sake of political stability and well being of the masses. Jinnahs visionto tackle the economic problems of Pakistan and to achieve economic growth rest on firstlyeradicating illiteracy on a high priority and as quick as possible, secondly providing the best

possible ways and opportunities with a view to develop the new countrys human resources. Onthis notion, Jinnah is using all public without any discrimination or distinction in respect of creedor anything else. 7

Akbar S. Ahmed (1997) reviewed the literature on Quaid-i-Azam Mohammad Ali Jinnahin respect to many faceted of his personalities and perspectives which were directly or indirectlyinfluenced the Political system of Pakistan. After an extensive debate on Jinnah whether he wassecular or fundamentalist; he concluded that to ask whether Jinnah was secularist or fundamentalist its conceptually fuzzy and sociologically meaningless because we are taking

current categories and forcing them on to people who lived over half a century ago in different political and cultural context.Besides, to lift these terms from western discourse, where theyoriginated And apply them to non-western societies is misleading. 8


6/6

ENDNOTES/References (Literature Review)

1. Ali, Chaudhri Muhammad, The Emergence of Pakistan (Lahore: Research Society of Pakistan, reprint, 1973), p.13.

2. S.M.Burke & Salim Al-Din Quraishi, Quaid-i-Azam Mohammad Ali Jinnah His Personality and His Politics (Karachi: Oxford University Press, 1997), p.58.

3. S.M.Burke, The Millennium Series JINNAH Speeches and Statements 1947-48 (Karach:Oxford University Press, 2000),p.xxxiv.

4. Lawrence Ziring, PAKISTAN at the Crosscurrent of History (Lahore: Vanguard BooksPvt Ltd, 2004), p.42.

5. Latif Ahmed Sherwani, Quaid-i-Azam and the Minorities, XII/1-2, Pakistan Journal of History & Culture, 1991, P.38.

6. Qutubuddin Aziz, Quaid-i-Azam and the Battle for Pakistan (Karachi: The Islamic MediaCorporation, 1997), p.5.

7. Naureen Talha, Jinnahs Role in Strengthening Pakistans Economy 1947-48 (Islamabad:Chair on Quaid-i-Azam and Freedom Movement, Quaid-i-Azam University, 2008),

pp.136-37.

assignment on quaid i azam

Documents