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 Jinnah’s 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)
Chapter.II

Literature Review
A literature review discusses published information in a particular subject area and
sometimes information in a particular subject area within a certain time period. By and large, it is
an extensive fact finding exercise that highlights the main finding of similar and relevant
literature 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 Jinnah’s defined role and status of non- Muslim minorities in the polity of
Pakistan, Therefore, the available material on Jinnah’s understanding of non-Muslim minorities,
political structure, constitution and political system of Pakistan and particularly the Jinnah’s
envisioned political system of Pakistan with special reference to minorities were reviewed.

Chaudhri Muhammad Ali (1973) explained the position of Quaid-i-Azam Mohammad

Ali 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 aroused
Hindu antagonism. In 1909, the Congress party fully rejected this scheme and reiterated that this
scheme is the big conspiracy to partition India on religious grounds. There were a few Muslim
leaders, notably Mohammad Ali Jinnah, whose political conviction led them to support a joint
electorate. Jinnah was an active lieutenant of Gopal Krishna Gokhale, the leader of the moderate
within 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 Jinnah’s approach to
minorities’ 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 Central
Legislative Assembly and in April 1936 at Jamiat-ul-Ulema Conference in Delhi. Jinnah
declared that religion should not be allowed to come into politics and he considered safeguards
for minorities a basic political question and not a concession due to the Muslims on religious
grounds.2
 S.M.Burke (2000) highlighted the very important stance of Quaid-i-Azam Mohammad
Ali Jinnah on issue of minorities political rights in the context of separate electorate for them. He
referred Jinnah talks while presiding over Bombay provincial Conference at Ahmadabad on 21
October 1916,he said that on the question of separate electorates, ‘right or wrong ‘the Muslims
were absolutely determined for the present to insist upon them. Consequently, to most of us the
question is no more open to further discussion or argument, as it has become a mandate of the
community. He appealed to his Hindu brethren that in the present state of position, they should
try to win the confidence and trust of the Mohammedans who are, after all, in a minority in the
country.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 cause
despite 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 in
Europe, 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 Jinnah
in 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 and
Muslim miniority; due to his sincere efforts he was labeled as Ambassador of Hindu Muslim
unity and third and last stage he acted as Governor General of independent and sovereign state
Pakistan. 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 to
minorities.5

Qutubuddin Aziz (1997) argued that Quaid-i-Azam Mohammad Ali Jinnah envisioned
modern progressive Muslim state. In conceiving Pakistan, Jinnah’s 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, the
Holy 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 and
commandments. Being a liberal and a constitutionalist, Jinnah wanted his Pakistan to ensure that
together 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 sharing
the blessing and fruits of independence.6
 Naureen Talha (2008) worked out Jinnah’s contribution in respect of strengthening the
country’s economy for the sake of political stability and well being of the masses. Jinnah’s vision
to tackle the economic problems of Pakistan and to achieve economic growth rest on firstly
eradicating 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 country’s human resources. On
this notion, Jinnah is using all public without any discrimination or distinction in respect of creed
or anything else.7

Akbar S. Ahmed (1997) reviewed the literature on Quaid-i-Azam Mohammad Ali Jinnah
in respect to many faceted of his personalities and perspectives which were directly or indirectly
influenced the Political system of Pakistan. After an extensive debate on Jinnah whether he was
secular 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 they
originated And apply them to non-western societies is misleading.8
 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 Books

Pvt 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 Media
Corporation, 1997), p.5.

7. Naureen Talha, Jinnah’s Role in Strengthening Pakistan’s Economy 1947-48 (Islamabad:

Chair on Quaid-i-Azam and Freedom Movement, Quaid-i-Azam University, 2008),
pp.136-37.