Quaid-e-Azam with Baldev Singh and jawahralal Nehru In London,Dec 6 1946
Tuesday, July 5, 2011
Quaid, Baldev Singh and jawahralal Nehru
Quaid-e-Azam with Baldev Singh and jawahralal Nehru In London,Dec 6 1946
Mountbatten visit to karaci on 14 august 1947
The Mountbattens come to Karachi to witness the birth of Pakistan - 14 August 1947
The Charismatic Leader
The Charismatic Leader Quaid-i-Azam Mohammad Ali Jinnah
and the Creation of Pakistan
by
Description:
This book provides a detailed and systematic analysis of the charismatic leadership of Quaid-i-Azam Mohammad Ali Jinnah, the leader of Indian Muslims during the crisis-ridden decade of 1937-47. Based on the concept of charisma formulated by Max Weber and developed by recent writers, the study concentrates on the ‘personality-related’ and ‘situational’ factors that led to the emergence of Jinnah as the charismatic leader of the Muslims and sustained him in that role until the creation of Pakistan.
The Charismatic Leader: Quaid-i-Azam Mohammad Ali Jinnah and the Creation of Pakistan by Sikandar Hayat. Karachi: Oxford University Press, The founder of Pakistan, Quaid-i-Azam Mohammad Ali Jinnah, continues to attract the attention of scholars who want to understand his role in history more deeply and comprehensively. The Charismatic Leader takes the discussion further by placing it in the conceptual framework of charisma on the one hand and sociological analysis of the prevalent elite structure of Muslim India on the other. The author uses Max Weber’s two perspectives on charisma to explore the nature and character of Jinnah’s bond with the Muslims of India and to explain his leadership.
Perhaps first a word on Weber’s concepts: for the sociologist, charismatic authority was one of three forms of authority, the other two being traditional authority and rational-legal authority. Weber explained that charismatic authority (which exists when the leader’s personality inspires the loyalty and obedience of his followers) flows from the leader and in his absence can vanish. (This is different from a situation where the authority flows from institutions.) However if this authority is incorporated into society, it can lead to power being exercised by a bureaucracy. The process through which this happens, Weber called “depersonalisation and routinisation” of charisma. And as the story of Jinnah unfolds in the context of these concepts, it is evident that a rational (bureaucratic) rather than an emotional (charismatic) approach defines both the means and the end of the Pakistan Movement.
In addition, the book offers unique observations on well-known facts. The author demonstrates that Jinnah first pursued and then emerged as the guardian of “Muslim interests”. Instead of a one-dimensional approach rooted in rigidity, he took a dynamic and pragmatic approach to men and matters: first supporting the cause of Hindu-Muslim unity, then focusing on Muslim unity per se. In a similar vein he did first consider the separate electorates negotiable before holding them indispensable.
Last but not least he agreed to the Cabinet Mission Plan but abandoned it as soon as the British went back on “their plighted word”.
Somewhere along the path to Pakistan, Jinnah started to realize the difference between the “national interests” and “Muslim interests”, and thus moved towards establishing the League as the symbol of the Muslim “nation”. The writer systematically traces Jinnah’s steps towards building “national consciousness”. In and around the 1937 elections, Jinnah’s charisma started to take its final shape through crystallization of the“Muslim cause” and its expression through a set of constitutional positions. Hayat’s analysis of the “Muslim crisis” in British India is an excellent piece of scholarship. According to him, this crisis was twofold – Muslims suffered a “Systematic crisis” characterized by the widening gulf between the perceived interests of the two
leading communities, Hindus and Muslims. This was merely aggravated by the political developments: as the British government in India lost its authority and legitimacy and the institutional-constitutional governing framework proved inadequate, as did the political formulas emanating from parties, the political system in the country ground to a halt.
leading communities, Hindus and Muslims. This was merely aggravated by the political developments: as the British government in India lost its authority and legitimacy and the institutional-constitutional governing framework proved inadequate, as did the political formulas emanating from parties, the political system in the country ground to a halt.
The second crisis was one of “leadership”. Here the author does a sociological analysis of the Muslim leadership, which indeed is rare in research on Jinnah and on the Pakistan movement. He discusses the “social elites” – especially landlords and the educated professional middle class, pointing out that they lost ground after the Khilafat Movement. His analysis of provincial leaders such as Fazl-e-Hussain, Sikandar Hayat, Khizr Hayat and Fazlul Haq highlights the fact that their inability to appeal to the electorate beyond their immediate region is led, indirectly, to Jinnah’s emergence as a national leader. The relative decline of the Jamiat Ulema Hind and the Congress Muslims led by Maulana Abdul Kalam Azad similarly reveals how Jinnah gained the support of the people.
After defining the “Muslim crisis” and explaining that it provides the political context for the emergence of Jinnah, the author focuses on the final phases of the latter’s career, in which the Muslim leader acquires the Weberian charisma by delivering on the promise of a separate state for the Muslims of the subcontinent, Pakistan. In this part of the book, one sees an embattled Jinnah meandering through the maze of Indian politics faced by a foe as formidable as the Congress and a confused and by-no-means friendly British government.
The creation of Pakistan, which is the title of the last chapter of this book, represents an impressive finale. Jinnah’s charisma worked miracles among the Muslim masses. At the same time, it put a huge amount of responsibility on him, as he moved on the chessboard of Indian politics, choosing between a larger Pakistan within a federated India and a smaller but independent and sovereign Pakistan.
Nonetheless, Hayat proves his point that charismatic leadership is about a relationship with a people: it results from the needs, aspirations and trust of the followers and keep evolving. This is evident as the book elaborates on the bonds between Jinnah and his followers and traces the genesis and the historical evolution of Jinnah’s leadership. Dr. Mohammad Waseem is Professor of Political Science at Lahore University of Management Sciences, Lahore.
Published in The Herald, April 2009.
And as the author focuses on Jinnah’s strategy to politically mobilize and organize the Indian Muslims he brings in Weber’s concept of routinisation. Jinnah’s mobilization of all the available political resources – including landed elite’s control over peasantry, the ideological strength of the intelligentsia, the organisational experience of urban-based party cadres and the financial support of the nascent Muslim bourgeoisie – indicates, according to Hayat, the structural aspects of his charismatic appeal. The formidable Muslim organization that emerged as a result of jinnah’s efforts represented the “routinsation” of his charisma, even as his personal appeal continued to transcend all party politics.
The creation of Pakistan, which is the title of the last chapter of this book, represents an impressive finale. Jinnah’s charisma worked miracles among the Muslim masses. At the same time, it put a huge amount of responsibility on him, as he moved on the chessboard of Indian politics, choosing between a larger Pakistan within a federated India and a smaller but independent and sovereign Pakistan.
Nonetheless, Hayat proves his point that charismatic leadership is about a relationship with a people: it results from the needs, aspirations and trust of the followers and keep evolving. This is evident as the book elaborates on the bonds between Jinnah and his followers and traces the genesis and the historical evolution of Jinnah’s leadership.
Published in The Herald, April 2009.
at and t
The Divine Imprint on the Birth of Pakistan
The Divine Imprint on the Birth of Pakistan
by
Tariq Majeed
An Untold Story
THE DIVINE IMPRINT ON THE BIRTH OF
PAKISTAN
“He is the Irresistible, (watching) from above His worshippers; and He is the Wise, acquainted with all things”.
(Qur’an, 6:18)
(Qur’an, 6:18)
“And Allah hath full power and control over His affairs; but most among mankind know it not”.
(Qur’an, 12:21)
This exposition is on a rare and fascinating topic. It is best to study it with an open but thoughtful and, by all means, a questioning mind. It will not fail to clear any doubts or questions you may have. It will, Insha-Allah, give you immense inspiration and a wonderful new insight into the meaning and purpose of the Islamic Republic of Pakistan as well as your own life.
Pakistani intellectuals, no doubt, have produced many outstanding books on various aspects of Pakistan Movement, Two Nation Theory and the Birth of Pakistan, and on the two distinguished personalities, Allama Muhammad Iqbal and Quaid-e-Azam Mohammad Ali Jinnah, who were key contributors to its independence. However, a full-length, fully-documented, officially-recognized and comprehensive history of the establishment of Pakistan, including its singular origin and nature, has yet to be written. Similarly, the requirement of a profound work on Nazria-e-Pakistan, has yet to be met; Nazria in this case meaning both the Ideology and the Purpose of Pakistan. What is presented in this study closely concerns, indeed embraces, both the unique Birth and the unique Nazria of Pakistan. It is hoped the facts and the conclusions brought out in it would enlighten the readers on these features of our Country and would find appropriate mention in the future literature on them Does God intervene in the affairs of individuals and nations? Yes, He does. And we should remember, though we tend to forget it, that the Creator hears, sees and knows everything, including what is in the hearts of the people, and that whatever is happening on the Earth and in the Universe is according to the intentions of His Plan.
A poet has described it in captivating verses:
Truth forever on the scaffold
Wrong forever on the throne
Yet that scaffold sways the future
And behind the dim unknown,
Standeth God within the shadow,
Keeping watch above His Own.
Wrong forever on the throne
Yet that scaffold sways the future
And behind the dim unknown,
Standeth God within the shadow,
Keeping watch above His Own.
Allah Almighty, in fact, is intervening all the time in the lives of men and nationshelping, warning, testing, punishing or rewarding them, as they deserve by their actions and intentions. The method of His intervention is usually indirect and, although it comes as an unexpected, abnormal development or event, it occurs in such a way as it appears to be a part of the normal ups and downs of worldly matters. Besides, it requires genuine faith, some understanding of God’s Sunnah or Practice, and ability to ponder and analyze the circumstances in which such an event occurred, to know its real nature. As such, most people do not recognize divine intervention in their personal affairs or in the affairs of their countries or in those of the world at large.
Sometimes the divine forces create events or changes that defy normal explanation and cannot be attributed to natural causes. People are expected to recognize them as God’s direct intervention, and to deduce and learn the appropriate lessons from them. However, human ego or rather arrogance, spurred by a lack of faith, still tries to come up with ‘worldly’ explanations for them. There are only a few who are wise or humble enough to see the Hand of God in such cases and to take heed.
In certain rare situations Allah’s intervention is not only direct but also is accompanied by circumstances that show the situation concerned to be an undeniable act of divine will. Its occurrence may be as a punishment or as a favour for a people. Such a situation is always momentous in nature and gives a clear signal that Allah intends the recipients to have no doubt about its origin and purpose.
If such a direct and irrefutable intervention is meant to bestow a great favour on a people they are certainly most fortunate and privileged. They should reflect upon it with utmost priority, attention and sincerity and determine what it was in their circumstances, which appealed to Allah to favour them so visibly, and what responsibilities He required them to fulfill now. If their effort is sincere, they should be able to see the exceptional situation, in its glorious true reality, that had been created for them. They will literally see and feel the presence of divine power. Their hearts and minds will be filled with tremendous inspiration
and renewed faith, and with the dynamic spirit that can face any challenge of life.
These assets, besides giving other benefits, give the people the ability to become aware of both their strengths and weaknesses and to know the real nature of the perils and problems facing them and how to deal with them. This writer firmly believes that God had blessed Pakistan with that exceptional situation. Study and learn about it, obtain from it the treasure of assets and energies it holds, and seek to know the key for making it happen again. God’s direct intervention to favour a people can always occur again if the people can learn how to invoke it.
We are a Nation
We are a Nation
Excerpts from the Speeches of Quaid-i-Azam
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We are a Nation
Excerpts from the Speeches of Quaid-i-Azam
edited by Dr. sarfaraz hussain mirza.
Download complete book
Allama Iqbal, Quaid e azam and pakistan's ideology
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Allama Iqbal, Quaid-e-Azam Aur Nazeriya Pakistan
(our is nazriye se inhiraf k nataej)
By
Dr. Israr Ahmed
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Allama Iqbal, Quaid e azam and pakistan's ideology and consequences of leaving the ideology.
A beautiful book written by Dr. Israr Ahmed on ideology of Pakistan, our homeland.
Pakistan was founded in the basis of Islam. Islam is therefore, the ideology of Pakistan. According to the ideology of Pakistan sovereignty over the entire universe belongs to Allah the Almighty alone and the authority which He has delegated to the State of Pakistan through its people for being exercised within the limits prescribed by Him is a sacred trust.
Islam is the first principle of Ideology of Pakistan, it is the basis of their both 'Nationalism' as well as 'Patriotism'. The nationhood in Pakistan is Islam. It is Islam on which the Indian Muslims (composed of Punjabis, Sindhis, Balichis, Pathans) united themselves. The question of specific territory was a secondry consideration. Muslims all over the world are like one body. The Muslims are prepared to lay down their lives in native lands of Islam. And unlike Hindus they are not prepared to lay down their lives merely for Pakistan's deserts, mountains, trees their 'fatherland' and 'motherland'.
The greatest man of 20th century
The greatest man of 20th century
(Beeswien Sadi Ka Sab Se Bara Insaan)
Quaid-i-Azam
Muhammad Ali Jinnah
written by
Sardar Muhamamd choudhry
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My brother Muhammad Ali Jinnah by Fatima Jinnah
My brother(Mera Bhai) Muhammad Ali Jinnah
by
Madar e Millat
Mohtarma Fatima Jinnah
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A beautiful Book written by Miss Fatima Jinnah on the life of Quaid e azam Muhammad Ali Jinanh.
Quaid said
"Miss Fatima Jinnah is a constant source of help and encouragement to me. In the days when I was expecting to be taken as a prisoner by the British Government, it was my sister who encouraged me, and said hopeful things when revolution was staring me in the face. Her constant care is about my health."
Quaid-i-Azam, 9 August 1947.
Of the seven brothers and sisters of Quaid-i-Azam Mohammad Ali Jinnah, Miss Fatima Jinnah (1893-1967), his third sister, resembled him the most. In his personal life as well, no one was so close to him. Their father, Jinnah Poonja, having died in 1901(?), Jinnah became her guardian. He also took a keen interest in her education. It was his steadfast support that saw her join the Bandra Convent in 1902, and later enrolled in Dr. Ahmad Dental College at Calcutta in 1919, despite the strident family opposition to the very idea of a Khoja girl joining the Convent as a boarder, or launching upon a professional course. And when she finally qualified, Jinnah went along with her idea of opening a dental clinic in Bombay, and helped set it up in 1923.
Miss Jinnah had first lived with her brother, for about eight years - till 1918, when he got married to Ruttenbai. Upon Ruttenbai's death in February 1929, Miss Jinnah wound up her clinic, moved into Jinnah's bungalow, and took charge of his house. Thus began the life-long companionship, which lasted till Jinnah's death on 11 September 1948. In all Miss Jinnah lived with her brother for about twenty-eight years, including the last nineteen years in his life, which, by all accounts, were the more critical, the more trying, years in all his life. During these years,
The Quaid emerged, slowly but dramatically, from almost political isolation (especially during his self exile in England during 1931-34) to an almost universal acceptance of his leadership of the newly proclaimed Muslim nation of a hundred million, when he snatched victory out of the jaws of defeat, when he struggled long and hard to wrest for Muslims nationhood and statehood by finding ambre rational and a more equitable framework for power-distribution between India's two major nations, culminating in a startlingly new ordering of the sub-continental cosmos. Miss Jinnah, who not only lived with her brother but also accompanied him on his numerous tours, had developed and displayed a keen sense of the heroic struggle he was waging. There- is also evidence to show that he discussed various problems with her, mostly at the breakfast and dinner
table; he also confided in her. On Miss Jinnah's part, she was, to quote the Quaid, "a constant source of help and encouragement" to him, saying "hopeful things when revolution was starting" him in the face.
Shortly afterwards, Miss Jinnah began looking for a suitable Pakistani author to do a biography of the Quaid, since she believed that only a Pakistani, especially one supremely endowed with a sensitized view of the evolution of Muslim politics during the epochal decade of 19.3747, would be able to reconstruct the complex scenario of that decade, and do justice to the Man and his mission. Her first choice was Professor Itrat Husain Zuberi, formerly Principal, Islamia College, Calcutta, and later Vice-Chancellor, Rajshahi Univer- sity. When for some reason Professor Zuberi had' to leave Pakistan for the United States in 1958/59, her choice fell on justice M.R. Kayani. But he died rather suddenly, on 15 November 1962. Then she chose Mr. G. Allana for the assignment. For some eighteen months, Mr. Allana assisted Miss Jinnah on the biography, but late in 1964, about the time when she was persuaded to contest the presidential election against Field Marshal Mohammad Ayub Khan as the Opposition's nominee, they parted company, due to reasons, which have remained undisclosed. Interestingly, the termination of their collaborative venture dampened neither Miss Jinnah nor Mr. Allana. While the former continued with her quest for a suitable author or co-author for the biography till her death on 8 July 1967, the latter remained steadfast to the cause of doing a biography, producing one after Miss Jinnah's death under the title, Quaid-i-Azam jinnah: The Story of a Nation. To date it remains the best biography of Jinnah by a Pakistani.
The present Ms., recovered along with the Quaid-azim Papers from Mohatta Palace after Miss Jinnah's death, and preserved in the National Archives of Pakistan at Islamabad, was presumably written during 196364. This is indicated on its title page, which says that it was done by "Fatima jinnah with the assistance of G. Allana".
Clearly, Miss Jinnah was the source of information contained in the Ms. with Mr. Allana's contribution being for the most part limited to improving the original write- up, and making it readable. This assumption is based on two material facts, which are within the knowledge of the present editor. First, Mr. Allana, while discussing with him the biography project in some detail, late in 1963, informed him, inter alia, that he was doing, in collaboration with Miss jinnah, a biography of the Quaid, and that the first two chapters
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home improvementFatima and M. Ali Jinnah, Loius and Edwina Mountbatten. August 14th 1947
Fatima and M. Ali Jinnah, Loius and Edwina Mountbatten. August 14th 1947
A beautiful and historic moment, The day when Pakistan was made.
Addressing the press (with Mr Liaquat Ali Khan)
Addressing the press (Quaid e azam with Mr Liaquat Ali Khan).
Babaeqoum baba e qoum picture gallery
Liaquat Ali Khan and Quaid-e-Azam visiting the India Office
3rd December 1946
Pakistani leaders Liaquat Ali Khan and Quaid-e-Azam Muhammad Ali Jinnah visiting the India Office in London.
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