Life of Quaid E Azam After Independence

QUAID-E-AZAMS LIFE AFTER THE INDEPENDENCE GOVERNOR-GENERAL Jinnah became the root G overnor-Gen epochl of Pakistan and president of its constituent assembly. Inaugurating the assembly on August 11, 1947, Jinnah mouth of an inclusive and pluralist democracy promising equal sets for both citizens regardless of religion, caste or creed. This address is a cause of much debate in Pakistan as, on its basis, many claim that Jinnah wanted a secular state while supporters of Islamic Pakistan assert that this speech is being taken out of context when compared to a nonher(prenominal) speeches by him.We should have a state of matter in which we could live and breathe as free men and which we could develop according to our own lights and culture and where principles of Islamic elevateable justice could find free play. The ability of Governor-General was ceremonial, but Jinnah also assumed the lead of government. The first months of Pakistans independence were absorbed in expiration th e intense violence that had arisen in the wake of acrimony between Hindis and Islamics. Jinnah agreed with Indian leaders to uthoriz a swift and secure exchange of populations in the Punjab and Bengal.He visited the border regions with Indian leaders to calm people and gain peace, and uthorize large-scale refugee camps. Despite these efforts, estimates on the death toll vary from around two hundred thousand, to over a million people. The estimated number of refugees in both countries exceeds 15 million. The then capital city of Karachi sawing machine an explosive increase in its population owing to the large encampments of refugees, which in person affected and depressed Jinnah.In his first visit to East Pakistan, under the advice of local party leaders, Jinnah stressed that Urdu alone should be the dry landal lecture a policy that was strongly opposed by the Bengali people of East Pakistan (now Bangladesh). This opposition grew afterwards(prenominal) he controversi everyy d escribed Bengali as the language of Hindus. Jinnah uthorized force to achieve the annexation of the august state of Kalat and suppress the insurgency in Baluchistan.He controversially accepted the accession of Junagadha Hindu-majority state with a Muslim ruler located in the Saurashtra peninsula, some 400 kilometres (250 mi) southeast of Pakistanbut this was annulled by Indian intervention. It is unclear if Jinnah planned or knew of the tribal invasion from Pakistan into the kingdom of Jammu and Kashmir in October 1947, but he did sling his private secretary Khurshid Ahmed to observe developments in Kashmir.When informed of Kashmirs accession to India, Jinnah deemed the accession illegitimate and ordered the Pakistani army to enter Kashmir. However, Gen. Auchinleck, the supreme commander of all British officers informed Jinnah that while India had the right to send troops to Kashmir, which had acceded to it, Pakistan did not. If Jinnah persisted, Auchinleck would remove all Briti sh officers from both sides. As Pakistan had a greater simile of Britons holding senior command, Jinnah cancelled his order, but protested to the United Nations to intercede. The New AwakeningAs a result of Jinnahs ceaseless efforts, the Muslims rouse from what Professor Baker calls (their) unreflective silence (in which they had so complacently basked for long decades), and to the spiritual essence of earthality that had existed among them for a pretty long time. Roused by the impact of successive Congress hammerings, the Muslims, as Ambedkar (principal author of independent Indias Constitution) says, searched their social apprisedness in a desperate attempt to find coherent and meaningful articulation to their precious yearnings.To their great relief, they discovered that their sentiments of nationality had flamed into nationalism. In addition, not only had they developed the will to live as a nation, had also endowed them with a territory which they could occupy and make a St ate as well as a cultural home for the newly discovered nation. These two pre-requisites, as laid down by Renan, provided the Muslims with the intellectual justification for claiming a distinct nationalism (apart from Indian or Hindu nationalism) for themselves.So that when, after their long pause, the Muslims gave expression to their innermost yearnings, these turned out to be in favor of a separate Muslim nationhood and of a separate Muslim state. Demand for Pakistan We are a nation We are a nation, they claimed in the ever eloquent words of the Quaid-i-Azam. We are a nation with our own distinctive culture and civilization, language and literature, art and architecture, names and nomenclature, sense of values and proportion, legal laws and lesson code, customs and calendar, history and tradition, aptitudes and ambitions in short, we have our own distinctive outlook on life and of life.By all canons of international law, we are a nation. The formulation of the Muslim demand for P akistan in1940had a formidable impact on the nature and course of Indian politics. On the one hand, it shattered for ever the Hindu dreams of a pseudo-Indian, in fact, Hindu empire on British exit from India on the other, it heralded an era of Islamic renaissance and creativity in which the Indian Muslims were to be active participants. The Hindu reaction was quick, bitter, malicious.Equally contrasted were the British to the Muslim demand, their hostility having stemmed from their belief that the unity of India was their main achievement and their foremost contribution. The jeering was that both the Hindus and the British had not anticipated the astonishingly tremendous response that the Pakistan demand had elicited from the Muslim masses. Above all, they failed to realize how a hundred million people had suddenly become supremely conscious of their distinct nationhood and their high destiny.In channelling the course of Muslim politics towards Pakistan, no less than in directing it towards its motion in the establishment of Pakistan in1947, non played a more decisive role than did Quaid-i-Azam Mohammad Ali Jinnah. It was his powerful advocacy of the case of Pakistan and his remarkable strategy in the delicate negotiations, that followed the formulation of the Pakistan demand, particularly in the post-war period, that made Pakistan inevitable. nausea AND DEATH The Funeral of Jinnah in 1948. Tomb of M. A.Jinnah in Karachi, Pakistan Through the 1940s, Jinnah suffered from tuberculosis only his sister and a hardly a(prenominal) others close to him were aware of his condition. In 1948, Jinnahs health began to f interpolate, hindered further by the heavy workload that had fall upon him following Pakistans independence from British Rule. Attempting to recuperate, he spent many months at his official withdraw in Ziarat. According to his sister, he suffered a hemorrhage on September 1, 1948 doctors verbalize the altitude was not good for him and that he shoul d be taken to Karachi. Jinnah was flown back to Karachi from Quetta.Jinnah died at 1020 p. m. at the Governor-Generals domicile in Karachi on 11 September 1948, just over a year after Pakistans independence. It is said that when the then Viceroy of India, Lord Louis Mountbatten, learned of Jinnahs ailment he said had they known that Jinnah was about to die, theyd have postponed Indias independence by a few months as he was being inflexible on Pakistan. Jinnah was buried in Karachi. His funeral was followed by the construction of a large mausoleumDina Wadia remained in India after independence, before ultimately settling in New York City.Jinnahs grandson, Nusli Wadia, is a large industrialist residing in Mumbai. In the 19631964 elections, Jinnahs sister Fatima Jinnah, known as Madar-e-Millat (Mother of the Nation), became the presidential medical prognosis of a coalition of political parties that opposed the rule of President Ayub Khan, but lost the election. The Jinnah House in Malabar Hill, Bombay, is in the possession of the Government of India but the issue of its ownership has been disputed by the Government of Pakistan.Jinnah had personally requested Indian Prime Minister Jawaharlal Nehru to preserve the house and that one day he could harvest to Mumbai. There are proposals for the house be offered to the Government of Pakistan to establish a consulate in the city, as a goodwill gesture, but Dina Wadia has also laid claim to the property. Recently she has been involved in litigation regarding Jinnah House claiming that Hindu Law is applicable to Jinnah as he was a Khoja Shia. LEGACY Few individuals significantly alter the course of history.Fewer still modify the map of the world. Hardly anyone can be credited with creating a nation-state. Muhammad Ali Jinnah did all three. Pakistanis view Jinnah as their revered founding father, a man that was dedicated to safeguarding Muslim interests during the dying eld of the British Raj. Despite any of a range of biases, it almost impossible to doubt, despite motive and manner, that on that point is any figure that had more influence and role in the creation of Pakistan than Jinnah. The End