Our Quaid-e-Azam – by Ahmed Iqbalabadi

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Related articles: LUBP Archive on Quaid-e-Azam M.A. Jinnah

Millat ka pasban hay, Muhammad Ali Jinnah

When I visited India in the summer of 2004, just after the infamous and unsuccessful “Shining India” campaign of the Bharatia Janata Party, I couldn’t stop thanking Muhammad Ali Jinnah, affectionately our Quaid-e-Azam to have delivered Pakistan for us. I saw that though India was at that time beginning to stake its claim as an emerging global economic power, the situation on the ground was much different to what we have seen through TV and Films. Being on family visit, I got to visit various cities in UP, the capital New Delhi and Bhopal in Madhya Pardesh. Wherever I went, I realized how fortunate I was to have been born and brought up in Pakistan. The respect for Quaid-e-Azam and his followers grew stronger and stronger. If that was the Shining India, I dont know how the Dull India must have been,

If one scans various material on Quaid-e-Azam, one gets confusing vibes about him. Some call him an opportunist, others call him the most astute politician who carved a country without bloodshed. The bloodshed that took place was post independence and not pre-independence. He was a rich man, an accomplished professional and a known secular. Yet the nation he delivered was made up of poor people, deprived migrants, less educated class while the post independence shape of Pakistan was majority Muslims.

He was a skilled negotiator who got what he wanted – a country for the people he led. It was unfortunate that the country he got for his people could not become a nation that he would have liked to see. It was the future generations misfortune that he died within 390 days of independence. He was already 72 when Pakistan got its independence. What he lacked was a team of people who had experience of governance. Be it Liaqat Ali Khan, Sardar Nishtar, Khwaja Nazimuddin or even his sister, Fatima Jinnah. All of the above and many more were always opposition politicians who had never ruled an area pre-partition. It was all but natural for the bureaucracy, especially those belonging to the ICS cadre that ruled the roost. Already Muslims were less educated and only the very accomplished background people reached the bureaucracy in those days. So whoever was in the ICS, got everyone of their liking into key positions. Nepotism started then and that is what we see till today. Similarly, immediately after independence, the key issues that faced the nation was being resource strapped, a biased partition done by a Britisher, the Kashmir conflict and the migration of millions. What he was unable to do was to develop a plan as to what he saw of Pakistan. He couldn’t provide the necessary targets and even if there were, the same were not conveyed to his people. If only he had lived for 3-4 years, at least a constitutional framework could have been set up. After all, he was a lawyer of great repute. All the nonsense that we see till today and all that we hear in his name about what sort of a Pakistan Quaid-e-Azam wanted to see, would have for sure been different.

The way Pakistan has moved on 63 years post independence can be called by critics as a failure. I am an optimist and I see that Pakistan has moved forward, but not as much as it had potential. Having witnessed the situation in India in my visit 6 years ago, there is no one day that I don’t pray for the Quaid and his and my beloved Pakistan. The onus is now on us to make a pakistan that stands out in the world for all the right reasons and not the wrong ones and give Quaid-e-Azam the real reason to rest in peace.

Quaid-e-Azam Zindabad- Pakistan Paindabad!

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10 Comments to “Our Quaid-e-Azam – by Ahmed Iqbalabadi”

  1. Thank you for writing this excellent article, Ahmed.

    My view of Jinnah is a champion of minorities rights in the pre-partition India. He reassured the same commitment to religious and ethnic minorities in Pakistan in his address to Pakistan’s first legislative assembly on 11 August 1947.

  2. Quaid-e-Azam’s 134th birthday today

    ISLAMABAD – President Asif Ali Zardari and Prime Minister Syed Yusuf Raza Gilani have urged the nation to forge unity in their ranks to defeat the forces of extremism and militancy that seek to strike at the foundational principles of Pakistan namely democracy, constitutionalism and rule of law.

    In their messages on the occasion of the 134th birth anniversary of the Father of the Nation being observed Saturday, the President and the Prime Minister said the PPP Government is committed to reclaim Quaid e Azam’s Pakistan and unleash the creative power of the people through freedom, justice, the rule of law and an end to terrorism and violence.

    While felicitating the nation, the President in his message urged the people to reclaim the values of rule of law and constitutionalism that the Quaid-e-Azam bequeathed to the nation as his true heritage.

    He said Quaid’s birthday was a day of rededication to the democratic ideals and principles of the Father of the nation as well as a day to reiterate our resolve to defeat the forces that seek to undermine the nation’s founding principles.

    The President said Pakistan which was created for the welfare of the masses can prosper only by strengthening the forces of democracy and egalitarianism in which every individual is allowed opportunities for the blossoming of his creative potential.

    “Quaid stood for constitutionalism, rule of law, respect for human rights, pluralism and honouring the mandate of the people. We should never lose sight of these goalposts of our society” the President stressed.

    He said it was reassuring that since Quaid’s birthday last year the government, the political parties- indeed the whole nation- had moved forward in deleting from the Constitution undemocratic clauses to make it truly federal and democratic in character in accordance with the vision of the founding fathers.

    The Prime Minister in his message said Quaid-e-Azam carved out the state of Pakistan on the map of the world through his political sagacity and acumen.

    “He accomplished this rare feat through peaceful, democratic and political struggle with the support of his people. He was a staunch advocate of supremacy of rule of law and democracy” the Prime Minister emphasized.

    He said with his political experience and penetrating insight, Quaid-e-Azam Muhammad Ali Jinnah foresaw the possibility of the Muslims coming under the domination of the Hindus after the departure of the British imperialism. He said invoking the Muslims’ right to self-determination, the Quaid-e-Azam started his political struggle for a separate state. He brought the disparate elements of the Muslim opinion under a joint umbrella of the Muslim League.

    The Prime Minister said the Quaid’s slogan of ‘unity, faith and discipline’ inspired the Muslims of the sub-continent and they rendered exemplary sacrifices to achieve the state under the dynamic leadership of their leader.

    He said history bears witness to the fact that Quaid-e-Azam Muhammad Ali Jinnah was a principled and farsighted statesman of his times. Even his worst enemies acknowledged his flawless and exemplary character. He not only led the freedom struggle to its successful completion but also took practical steps to determine basic contours of the polity. His thoughts and ideals are beacon of light for us till today.

    He said Pakistan People’s Party has been implementing the Quaid’s ideals and vision into reality since last 44 years. Shaheed Zulifqar Ali Bhutto, the party’s founder, had a great devotion for the father of the nation and rendered services to make Pakistan a democratic, welfare and Islamic state as per the Quaid’s dreams. Mohtarama Benazir Bhutto also stayed on the same path during her two stints in power.

    In line with the vision of Quaid-e-Azam, the present government is trying its level best to take Pakistan forward. We have introduced critical reforms to improve governance and strengthen federation. The political and fiscal decentralization would go a long way in improving service delivery and judicious utilization of resources for the larger public good.

    The Prime Minister said the Quaid-e-Azam brought Pakistan into being, which is the trust of the Quaid with us.

    “Safeguarding and working for its development is our national obligation. The best way of paying tribute to the great leader is that we work hard and play our respective roles with utmost dedication and higher sense of duty” he said.

    http://dailymailnews.com/1210/25/FrontPage/index.php?id=3

  3. An excellent article on Quid for readers interest

    First mooted the idea of an independent Muslim nation in late nineteenth century. Subsequently Allama Sir Muhammad. Iqbal in 1930 proposed the establishment of an independent Muslim state in the northwestern part of the Asian Subcontinent. However the idea of Pakistan was first propounded by Mr Ch. Rehmat Ali in his pamphlet “Now or Never” in 1933. At that time the Muslim League leadership including Mr Jinnah did not support or even consider it. Up till that time Mr Jinnah was an ardent supporter of Hindu-Muslim unity in British India. The Manchester Guardian best describes his attitude and views of that period “Mr Jinnah’s position at the Round Table Conference was unique. The Hindus thought he was a Muslim communalist, the Muslims took him to be pro-Hindu, the princes deemed him to be too democratic, the British considered him an extreme nationalist, with the result that he was a leader without a following.”

    Mr Jinnah’s interview to the AP two days after the AIML Council Meeting in New Delhi on April l and 2, 1934 clearly shows that he still hoped for Hindu-Muslim unity. However the conditions changed rapidly after the elections in 1937, when the Congress did not honour its commitment to accept Ministers nominated by Muslim League in accordance with the agreement made before the elections. The policies enforced by the Congress governments and the behaviour of their Ministers in the Muslim minority provinces proved even to the most ardent nationalist Muslim leaders the futility of expecting any fair play by the Congress.

    The Muslim leadership finally adopted the demand for the partition of British India by passing the Lahore Resolution on, March 23, 1940 at the Annual Session of the Muslim League. This resolution called for establishment of independent Muslim states, however the Hindu press dubbed it as Pakistan Resolution and eventually the Muslim League also adopted the name Pakistan. History has proved the correctness of the decision of the Quaid and the leadership of the Muslim League; one has to only look at what happened to the constitutional guaranties in Cyprus and the condition of the Muslims in India.

    Since the purpose of this study is to determine the Quaid’s vision of Pakistan, therefore his views prior to 1940 and particularly before 1933 are of limited relevance. In recent years some people have been propagating that Quaid-e-Azam Muhammad Ali Jinnah wanted a secular constitution for Pakistan. In support of this view they quote his speech of August 11, 1947, in the Constituent Assembly of Pakistan. “You are free; you are free to go to your temples, you are free to go to your mosques or to any other place of worship in this State of Pakistan. You may belong to any religion or caste or creed — that has nothing to do with the fundamental principle that we are all citizens and equal citizens of one State. Now I think we should keep that in front of us as an ideal, and you will find that in course of time, Hindus will cease to be Hindus, and Muslims will cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State.” This speech was made while the East Punjab had been engulfed in massive killing of Muslims, and shortly after the Quaid had been informed of the bombing near Bhutinda of the special train carrying Muslim government servants from New Delhi. He was rightly afraid of reprisals against the Sikh and Hindu minorities in Pakistan. This speech is about law and order, and assures the minorities that they have nothing to fear, that, in the administration and justice, the state shall not practice any discrimination.

    This speech does not deal with the constitution, nor does it mention secularism. It gives assurance to the minorities that in Pakistan there shall be no discrimination on religious grounds, which is exactly what Islam teaches. The remarks of Mr Hector Bolitho about this speech are, “The words are Jinnah’s; the thought and belief are an inheritance from the Prophet who said thirteen centuries before, “All men are equal in the eyes of God. And your lives and your properties are all sacred: in no case should you attack each other’s life and property. Today I trample under my feet all distinctions of caste, colour and nationality”.

    Regarding the treatment of minorities in his speech at lslamia College Bombay on 1, February 1943 the Quaid said,” As far as we are concerned we make this solemn declaration and give this solemn assurance that we will treat your minorities not only in a manner that a civilised government should treat them but better because it is an injunction in the Quran to treat the minorities so.” It may be argued that in Pakistan the term “Secularism” is used to only mean the separation of religion from politics and statecraft. The Quaid did not subscribe to even this limited definition.

    The Quaid was a strict constitutionalist and very particular in the choice of words. He said exactly what he meant leaving no room for interpretation. In this regard the incident on 3, June 1947 in the meeting with Lord Mountbatten illustrates this aspect of the Quaid’s character. Mr Campbell-Johnson recalls the moment, “when Lord Mountbatten presented the leaders with a formidable document entitled, “The Administrative Consequences of Partition”. He suggested that they consider it first, before it was submitted to a ‘Cabinet Meeting’ — a slip of tongue, as the Viceroy had meant to say Interim Government. Jinnah remonstrated, thinking that Mountbatten was referring to the British Cabinet. When the error was explained, Jinnah so meticulous in the use of words — said, ‘A spade should be called a spade” and remarked that his mind always worked on constitutional lines’.”

    The incident clearly illustrates that the Quaid called a spade a spade: therefore, his statements and speeches should be accepted as they stand. He never indulged in double talk. Some people consider Mr Jinnah to be secular because, it has been reported by Mr M. C. Chagla that he did not strictly observe the dietary requirements of Islam. It may be noted that both Mr S. S Pirzada and Mr Akbar S. Ahmed discount Mr Chagla’s assertion. This again is irrelevant for the purpose of this study because one is interested in his vision and views and not his diet!

    The Quaid did not subscribe to secularism in any of his speeches or any of his writings. He never said that Pakistan shall be a secular state or that Pakistan’s constitution shall be secular. On the contrary, as far back as June 18, 1945, in his message to the Frontier Students Federation the Quaid said, that, “Pakistan not only means freedom and independence, but preservation of Muslim ideology”. In 1946, the Muslim League members were asked to sign their pledges in the name of “Allah the Beneficent the Merciful’. On October 11, 1947, in his address to the officers of the Defense Services, he said, “The idea was that we should have a state in which we could develop according to our own light and culture where principles of Islamic social justice find free play”.

    The Quaid being a barrister never left unchallenged a statement contrary to fact or likely to be misinterpreted. On 14, August 1947 Lord Mountbatten in his speech in the Constituent Assembly of Pakistan said,” May I remind you that at the time when the East India Company received its Charter nearly four centuries ago, your great Emperor Akbar was on the throne, whose reign was marked by perhaps as great a degree of political and religious tolerance as has been known before or since.

    It was an example by which I believe generations of our public men and administrators have been influenced. Akbar’s tradition has not always been consistently followed by British or Indians but I pray, for the world’s sake that we will hold fast in the years to come, to the principles the great ruler taught us.” In order to ensure that these remarks were not misinterpreted in the future the Quaid in his speech, which was delivered immediately after Mountbatten’s said, “The tolerance and goodwill that great Emperor Akbar showed to all the non-Muslims is not of recent origin. It dates back thirteen centuries ago when our Prophet not only by words but by deeds treated the Jews and Christians after he had conquered them, with the utmost tolerance and regard and respect for their faith and beliefs. The whole history of Muslims, wherever they ruled, is replete with those humane and great principles which should be followed and practiced.” Here the Quaid has again pointed out that in his vision Pakistan will be guided by the words and deeds of the Prophet.

    The Quaid in his speech broadcast on 13, November 1939 said, “Man has indeed been called God’s Caliph in the Quran and if that description of man is to be of any significance it imposes upon us a duty to follow the Quran, to behave towards others as God behaves towards his mankind.” In the same speech he further said, “All social regeneration and political freedom must finally depend on something that has deeper meaning in life. And that, if you allow me to say so, is Islam and Islamic spirit.” The Quaid when asked by the students to give a message said, “You have asked me to give you a message. What message can I give you? We have got the greatest message in the Quran for our guidance and enlightenment.” On January 25, 1948 the Quaid addressed the Sindh Bar Association. For some reason this speech has not been included in the compilation of his speeches as Governor General of Pakistan. However it was reported in the Dawn of January 26, 1948, and other English and Urdu newspapers. The speech as reported in the Dawn is enclosed and the first part, which is regarding the constitution, is under noted:

    Quaid-i-Azam Jinnah asks Muslims to get rid of their “disease of provincialism”. “Why this feeling of nervousness that the future constitution of Pakistan is going to be in conflict with Shariat laws?” said Quaid-i-Azam Muhammad Ali Jinnah. addressing a Prophet Day meeting of the Sindh Bar Association on Sunday evening. Mr Justice Hassanally G. Agha presided.

    The Quaid-i-Azam said he could not understand the section of people who kept on impressing upon everybody that the future constitution of Pakistan should be based on Shariat. “There are people who deliberately want to create mischief and make the propaganda that we will scrap it (the Shariat law),” he added. “Islamic principles have no parallel. Today they are as applicable in actual life as they were 1300 years ago. Islam and its idealism has taught democracy. It has taught equality of man, justice and fairplay to everybody.”

    The Quaid was a lawyer and he was addressing lawyers and judges. in this speech he has used the expression Shariat Law after this there should be no argument. In this speech he further said, “No doubt there are many people who do not quite appreciate when we talk of Islam. Some of our non-Muslim friends who do not quite appreciate when we talk of Islam. Islam is not only a set of rituals, traditions, and spiritual doctrines. Islam is a code for every Muslim, which regulates his life and his conduct in all aspects, social, political economic, etc. It is based on highest principles of honour, integrity, fairplay and justice for all.”

    In the above speech he has clearly in unambiguous words said that Islam is a complete code of life including politics and economics. With regard to economics, his speech at the opening ceremony of the State Bank of Pakistan on July 1, 1948 clearly shows his views – “I shall watch with keenness the work of your Research Organisation in evolving banking practices compatible with Islamic ideals of social and economic life”.

    On February 21, 1948, while addressing the men and officers of the 5th Heavy Ack Ack and 6th” Light Ack Ack Regiments at Malir the Quaid said, “Now you have to stand guard over the development and maintenance of Islamic democracy, Islamic social justice and equality of manhood in your own native soil.”

    In his speech at a rally at the University Stadium, Lahore on October 30, 1947 he said, “We thank Providence for giving us courage and faith to fight these forces of evil. If we take our inspiration and guidance from the Holy Quran, the final victory I once again say will be ours”. He then said, “You have only to develop the spirit of the mujahids. You are a nation whose history is replete with people of wonderful grit, character and heroism.

    Live up to your traditions and add to it another chapter of glory”. In the same speech he further said, “All I require of you now is that everyone of us to whom this message reaches must vow to himself and be prepared to sacrifice his all, if necessary, in building up Pakistan as a bulwark of Islam and as one of the greatest nations whose ideal is peace within peace without.” He further said, “Do not be afraid of death. Our religion teaches us to be always prepared for death. We should face it bravely to save the honour of Pakistan and Islam. There is no better salvation for a Muslim than the death of a martyr for a righteous cause”. On March 22, 1940 in the presidential address on the opening of the All India Muslim League 27th Session at Lahore, he said, “ Come forward as servants of Islam organise the people economically, socially, educationally and politically and I am sure that you will be a power accepted by everybody”. There is not even the slightest hint of secularism, ‘Islamic Socialism’ or ‘Progressive Islam’ in any of his other speeches. In none of his speeches or writings he has used a prefix or suffix with Islam. The above quotations clearly show that he was opposed to secularism and wanted Pakistan to be the bulwark of Islam, which is possible only as an Islamic State.

    The speech of January 25. 1948 are his final views regarding the Constitution of Pakistan. It is significant that while the Quaid addressed the Sind Bar Association in Karachi, the Prime Minister Liaquat Ali Khan addressed a large gathering in the Badshahi Mosque in Lahore on the same day, in which he said. “Let us resolve ourselves that we shall gather light and guidance only from the life and teachings of the great Prophet and not from any leader of political and economic thought like Karl Marx, Stalin or Churchill.”

    He further said, “Pakistan nation had no other message to give to the world except that of the great Prophet. The ideology of Pakistan nation should be to demonstrate to the world that the principles of Islam, over 1300 years old, still hold good and furnish the only effective panacea for the numberless woes and miseries of mankind”. It is significant that, both the head of the State and the head of the government in their speeches on 25 January 1948 clearly stated the Ideology of Pakistan.

  4. I dont agree to the mindset which compare us with India in such a way as the author has compared, Jinnah absolutely was a liberal and secular leader, but today’s Pakistan has nothing to do with Jinnah. As it in not in way following his ideals.
    Its Zia’s Pakistan, very disappointing post.

  5. میں اتنہائی ادب کے ساتھ ایک عرض کرنا چاہتا ہوں مگر ڈر ہے کے مجھ پر ناموس قائد اعظم کا فتویٰ نہ لگ جائے

    کہنا یہ ہے کہ آج کے پاکستان میں قائد اعظم محمد الی جناح کا کوئی لینا دینا نہیں ہے ،دنیا بہت تبدیل ہو چکی ،قائد اعظم کی خدمات اور صلاحیتوں پر کوئی شک نہیں پر یہ کہنا کے آج کا پاکستان ان کا تصور تھا غلط ہوگا . ساٹھ سال پہلے لوگوں نے سوچا بھی نہ ہو گا کہ آج کا پاکستان کتنا مختلف ہوگا .مثال کے طور پر قائد اعظم نے کراچی کو دارلخلافہ منتخب کیا تھا پر اسے بغیر کسی عوامی رضا مندی کے اور بغیر کسی خاص وجہ کے خالص لسانی اور صوبائی تعصب کی بنیاد پر تبدیل کر دیا گیا .اسی طرح جو پاکستان قائد اعظم لینا میں کامیاب ہوئے تھے اس میں کا آدھا اکہتر میں چلا گیا اس کی وجہ بھی لسانی جھگڑا تھا اور آزادی حاصل کرنے والا ملک بھی مسلمانوں کا ہی تھا .قائد اعظم کے کیا افکار تھے اور وہ قوم کو کیا بنانا چاہتے تھے ابھی تک زیر بحث ہے ،نہ ہی آج تک کسی کو پتا چلا اور نہ ہی کوئی سیاسی جماعت اسے لے کر آگے بڑھی .حقیقت یہ ہے کہ اس وقت کے مسلمانوں کی پاکستان بناتے وقت صرف یہی سوچ تھی کے انگریزوں اور ہندوں سے آزادی حاصل کر نے کے بعد سارے مسائل حل ہو جائیں گے پر پاکستان بنے کے کچھ ہی عرصے بعد ہندوستان سے دشمنی کی بنیاد پر فوج کی طاقت میں اضافہ ہوا اور فوج کی کمان میں آگیا ،اسی کے ساتھ زمینی حقائق یہ تھے کہ ملک کے اندر صوبائی اور لسانی تفریق بہت واضح تھی جو بڑھتی گئی .
    دنیا بہت تیزی سے تبدیل ہو گئی ہے ،آج کے پاکستان کو قائد اعظم سے جوڑنا ایسے ہی ہے جیسے کل کے پارسیوں ،انگریزوں اور چھوٹے سے صاف ستھرے شہر کراچی کو آج کے کراچی سے ساتھ دیکھنا ،ایسا ہی ہے جیسے مغلوں کے شہر لاہور کو آج کے لاہور سے ملانا ،یا ہٹلر کے جرمنی کو آج آج کا جرمنی کہنا .قائد اعظم کا وہم و گمان میں بھی نہیں ہوگا کے پاکستان میں مذہبی شدت پسندی اتنا زور پکڑے گی کے مولوی بیگناہوں کو قتل کر رہے ہونگے اور اس کی توجیح پیش کر رہے ہونگے
    آج کے پاکستان میں بہت برا نظریاتی خلا پیدا ہو چکا ہے اور اصل میں لسانی اور علاقائی طور پر بھی بات چکا ہے جس کا قائد اعظم نے کبھی سوچا بھی نہ ہوگا ،یہ حقیقت ہے کہ پاکستان بنے کے بعد جو قومی سطح کا لیڈر آیا ہے اور جس کی عوام میں پزیرائی ہوئے وہ ذولفقار الی بھٹو تھا . اس کے علاوہ اس نئے پاکستان میں جو نظریاتی خلا تھا اسے پر کرنے کے لیہ انیسویں صدی کے جو نئے سیاسی اسلامی فلسفے تھے وہ پوری طرح اس ملک پر آزماے گئے .سید قطب اور مولانا مودودی کو اس نئے پاکستان کا باباۓ قوم بنایا گیا اور ضیاء ال حق کے آتے ہی اس پاکستان کو مودودی کے خابوں کی تعبیر بنانے کی کوشش کی گئی جس کا آج ہم نتیجہ دہشتگردی اور مذہبی نفرت کی شکل میں دیکھ رہے ہیں -اب سوچنا یہ ہے کہ پاکستان کو ضیاء الحق ،بھٹو یا مودودی کا پاکستان بنانا ہے یا کوئی ایک نی سوچ پیدا کرنی ہے جو اس خلا کو پر کرے

    خلاصہ یہ ہے کہ جس طرح سو سال پہلے کا برطانیہ آج والا نہیں ہے اسی طرح ساٹھ سال پہلے والا پاکستان آج والا نہیں ہے ،قائد اعظم کو الله پاک جنت نصیب کریں ہماری فوج اسی طرح ان کے مزار پر سلامی دیتی رہے پر اب ہمیں یہ سوچنا ہے کہ آج کا پاکستان ہم کیسے بنائیں جس میں ہماری مذہبی ،اخلاقی اقدار بھی ہوں اور انسانی اور سماجی حقوق بھی حاصل ہوں .

  6. Excellent comment, Zalaan!

    Not many people have the capacity of thinking outside the box. You are indeed one of the exceptions. I envy you!

  7. brilliant comment, zalaan. please consider expanding it and publishing it as an article.

  8. Dear Rabia and Abdul ,

    Thanks for your compliments and appreciation .I just write what I think and that’s the beauty of internet and blogs any one can deliver his/her thoughts without being a professional writer .
    I cant expend it more to make it as separate article I can just add more examples but I think the idea and message has already delivered,If you want you can take this comments and publish as a separate article

  9. All,
    I think I have very clearly mentioned that Quaid-e-Azam delivered a “country” not a “nation”! Nations are built over time and that too following certain consistencies. Quaid-e-Azam’s death within a years time has had a major impact on us. With no experience of governance of any sort, the nascent nation was dependent on the bureaucracy of the time. They decided what they wanted and got what they wanted. Who was Ghulam Muhammad? Who was Iskandar Mirza? What was the thinking behind making one unit? Why move the capital? Why create a new oligarchy? These are all problems, I personally feel were seen because the Quaid died sooner. He got what he wanted i.e. a country but couldnt make us into a nation.
    Off course, we can hate Zia, Maudoodi and all the jamaatis, but the fact is that it is the people of Pakistan who allowed ghasibs to take over numerous times and decide for us what we wanted.
    Regarding India, I have always said that it is a country that markets itself well and presents the softest image to the world. Having seen the situation of my muslim relatives (who were all having professional education/degrees/employment pre-partition, but post partition they have been marginalized) I remain thankful for the Quaid and off course my grand parents to have opted for Pakistan.

  10. یہ بلکل سہی ہے کہ قائد اعظم نے ملک دیا پر قوم نہیں دی ، قوم ،وطن اور ملک کی تشریح کیا ہے اور پاکستان ایک ملک ہے پر کیا یہ ایک قوم ہے یا وطن ہے کوئی بھی بتانے سے قاصر ہے – اگر پاکستانی قوم کی بنیاد مذہب یعنی اسلام ہے تو پوری دنیا میں بسنے والے مسلمان پاکستانی ہونگے اور پاکستان کے دروازے خصوصی طور پر ہندوستان اور بنگلادیش کے مسلمانوں کے لیہ کھلے ہونے چاہیے ہیں کیوں کہ پاکستان برصغیر کے مسلمانوں کے لیہ بنا تھا .اگر ملک زبان کی بنیاد پر ہونا چا ہیے تو ہمارا ملک کئی زبانوں میں بٹاہوا ہے بلکے ایک زبان بولنے والے لوگ دو حصوں میں بٹے ہوئے ہیں مَثَلاً پنجابی اور سندھی انڈیا اور پاکستان میں بٹے ہوئے ہیں ،بلوچ ایران ،پاکستان اور اومان میں بٹے ہوئے ہیں ،پختون افغانستان اور پاکستان میں بٹے ہوئے ہیں .پاکستان کے لوگوں کو ایک زبان کی چھتری میں لنے کی اچھی کوشش کی گئی اور اردو کو قومی زبان کا درجہ دیا جو یقینن ایک رابطے کی اور پاکستانی قومی زبان بنی پر اس پوری اور مخلصانہ کوششوں کے باوجود آج بھی پاکستان میں لسانی بنیادوں پر تفریق میں زرہ برابر بھی کمی نہیں ہی ،ساٹھ ستر سال بعد بھی سندھی آج بھی سندھی ہے اور پنجابی بھی پجابی ہی ہے اور اردو سپیکنگ ووہی کہلاتا ہے جس کی زبان پاکستان بنے سے پہلے اردو ہی تھی . یہی خلا تھا جسے مذہبی سیاسی جماتوں نے پر کرنے کی ناکام کوشش کی اور کہا کہ یہ ملک “اسلامی نظام ” قائم کرنے کے لیہ بنا ہے اور یہ نظریہ پوری قوت سے پھیلایا گیا پچھلے ساٹھ سالوں میں سیاسی اسلام پر کچھ لوگوں نے اعتراض کیا اور یہ دائیںاور بائیں بازو کی جنگ بن گئی مگر شاید بہت تھوڑے لوگ ہونگے جنہوں نے اس نیے فلسفے کو مذہب کے حوالے سے چلینج کیا ہو کہ کیا واقعی جس “اسلامی نظام ” کی بات ہو رہی ہے وہ اسلامی ہے بھی یا نہیں ،پیغمبر کا مقصد استلمی ریاست تھا یا نہیں ،امت کا تصور روحانی ہے یا ریاستی . اسی کے نتیجے میں ہم آج خودکش دھماکوں اور دہشتگردی کا شکار ہو گئے اور کنفوزن کی انتہا ہو گئی جب سوات کے جاہل اور خوں خار مولویوں فضل الله ،صوفی محمد اور مسلم خان کا لیا ہوا “اسلامی نظام اور شریعت ” پر سب مذہبی جماعتیں متفق ہو گئیں بلکے پارلیمنٹ سے منظور بھی کر لیا گیا .
    دیکھنا یہ ہے کہ میں آپ اور آج کا انسان ملک ،وطن ،قوم اور مذہب کو کس حوالے سے دیکھتا ہے .وطن اور زبان انسان منتخب نہیں کرتا بلکے وہ الله کی طرف سے منتخب کیا ہوتا ہے جسے انسان کبھی تبدیل بھی نہیں کر سکتا ،ملک برا ہو یا چھوٹا یا وطن ایک ملک بنے یا ایک وطن کے کئی ملک انسان سے اس کا وطن نہیں کہنا جا سکتا .مذہب کی بنیاد پر وطن نہیں ہوتا کیونکہ ایک وطن میں کئی مذہب بھی ہوتے ہیں –

    آج کے انسان کو ایک ایسا ملک چاہیے جہاں اسے بنیادی انسانی حقوق حاصل ہوں ،مذہب پر عمل کرنے کی آزادی ہو ،جہاں وہ اپنی ثقافت اور زبان کے ساتھ بھی رہ سکے اور معاشی طور پر یکساں مواقع ہوں اور اس کی جان مال محفوظ ہوں اور انصاف ہو .یہی وجہ ہے کہ پاکستان یا دوسرے ممالک جہاں پر امن اور آزادی نہیں وہاں کا ہر دوسرا بندہ مغربی ممالک میں ہجرت کرنے کے لیہ تیار بیٹھا ہے اور ہزاروں لاکھوں لوگ پہلے ہی ہجرت کر چکے ،باوجود زبان ،مذہب اور رنگ کے مغربی ملکوں نے کسی حد تک ہر مذہب ،رنگ اور زبان سے تعلق رکھنے والے کو قبول کیا -ان ملکوں میں باوجود مسلمانوں کے شدت پسند گروپس کی جانب سے نفرت اور دشتگردی کے آج بھی یہ ممالک مذہبی لوگوں کے لیہ آزاد ہیں .
    کنیڈا ،امریکا یا برطانیہ میں رہنے والا خالص مذہبی تبلیغی جماعت کا آدمی پوری طرح سے اپنے مذہبی عقیدے کی تبلیغ اور ساتھ ہی اپنی معاشی اور سماجی زندگی کو آزادی سے گزار رہا ہے اور یہ آزادی اور بے خوفی اسے نہ طالبان کے سوات اور باجوڑ میں مل سکتی ہے اور نہ ہی اسلام کے علمبردار ملک سعودی عرب میں ، مغربی ممالک میں ایک ہی محلے میں سکھ ،مسلم ،ہندو سب امن سے رہ رہے ہیں ،سب کے الگ وطن اور مذہب ہیں پر وہ اس ملک میں رہ رہے ہیں جہاں انہیں بنیادی حقوق حاصل ہیں .

    ملک بنانے کا مقصد ایک گھر کی طرح ہوتا ہے جہاں انسان امن سے رہے –

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