Having experimented with UPS at different stations and considering its problems now it was the right time for me toswitch to a Generator. The electricity situation in Pakistan as it’s the start of summer would get from bad to worse. So we needed to be prepared.

However, this is the question that goes through the minds of people who are thinking of getting hold of a backup system in case of electricity failure. So I thought I should write a post to help make this decision easier.

Here I am talking about standard economical UPS and Generator not customized highly efficient and expensive ones.

The Pros of UPS:

1- No need to switch on.

2- No noise.

3- No down time.

4- No external fuel (Petrol or Gas) consumption.

5- Slightly less expensive as compared with generator of same Voltage.

Cons of UPS:

1- Limited Backup Time.

2- Can’t be used if there are frequent electricity outages (Load Shedding) as it needs a couple of hours straight to be charged.

3- Batteries Problem. I have used seemingly expensive good batteries but still they fail after a year or so and in many cases before that.

4. Is not suitable for longer electricity load shedding where it goes more then 1 hr or 2 hrs.

5- Low Maintenance. Just need to make sure that the water inside the batteries is upto certain levels.

Pros of Using Generator:

1- Much more backup time.

2- No need to be recharged after a few hours. (Though needs to be fueled)

Cons of using Generator.

1- Noisy.

2- Throws out smoke so you have to put it outside the home, unlike UPS, which you can put anywhere in the home.

3- High Maintenance. (Fuel Checking, Mobile Oil Checking, Cleaning the engine every few months etc)

4- Heavier then a UPS mostly and covers more space.

5- Down Time (When the light goes away, you’ve to go and start the generator, which will mean that there would be a downtime)

6- Slightly inconvenient when it comes to auto starting, as starting it in the night, could be a problem and noise might disturb the neighbors.

Though there aren’t that many points in PRO’s of Generator , but those two hold huge significance considering the electricity situation in Pakistan.

Cost of UPS in Pakistan:

These days the standard cost of a 1000 WATTS UPS is around Rs. 17-20 K

The standard cost of a 2 KVE’s  is around Rs. 15-20 K and 3 KVE’s is around Rs. 27 – 35 K.

Things to check before buying a generator:

1- The Motor should be of PURE COPPER and no Silver.

2- The Engine’s Horse Power, like in case of 3 KVE’s it should be around 6.5 HP.

3- The weight should be around 45-70 KG or more is better. But its dependent on the KVE’s the generator is of, higher KVE’s higher should be the weight , 45-85 is for 3 KVE’s.

4- Warranty, though they don’t give with parts warranty , but if somebody gives that , should go for that , or at-least 1 year free service grantee should be there.

Things to Check before buying a UPS:

1- Parts replacement warrantee

2- Maintenance responsibility

as a slight miss adjustment in “variables” can destroy the BATTERY

3- A good battery, “Excide” used to be considered the best battery but I had a very bad experience.

4- If possible get a dry cell battery (They recharge quickly and no need to check the water levels); the performance of those is better then normal ones.

I hope this review would better enable you guys to make the right decision weather to go for a UPS or a Generator as the electricity situation here in Pakistan will get worse and we need to be prepared for this.

Now this is the question that I get all the time … and many don’t even asks but give me a strange look and then there would be those too who won’ say anything but assume that there would be some personal benefit of mine in doing what I am doing …

So this post is to answer those two of the very important questions :

Infect, I have reached a point where I can imagine even my friends are thinking twice before picking my call , my family though they support me fully with my stuff and don’t say anything, but I feel there concern … that I am getting too much invovlved with these social activities …

So I just thought I should try to answer this question … I know there will be a segment of guys who’ll always be skeptical , but I have no problem with that , its meant to be that way … in life I have always done what I felt like doing and will do in future what I like or love ….

Q. Why am I doing this ??????

A. Cause, I Can.

I beleive in everyone of us , there is a person who wants to look beyound oneself and do something for others. But we are living in very tough times, its becomign increasingly difficult to make ends meet. So in that strugle we forget or that part kinda leaves behind.

I was part of the same thinking , not totally , cause I kept working on some similar projects earlier on too , for me I never let this social work side too behind.

Anyways, for last few years , I went though the lowest of lows and then Allah showed me highs that I didn’t even imagine. So I feel now … that if I don’t give / contribute for the betterment of others , Allah might pull His hand away from me…… kinda selfish , but that’s what got me started …

Q. You don’t do anything else ? How can you give so much time to this?

A. I am self employed, I have my own web development business with offices in Lahore & Faisalabad, @ both station they are being supervised by my brothers, so I don’t have to pay much attention to those these days .. except for answering emails etc.

So now I have time that I can spend for the cause that I always believed in.

Besides this , I am not giving 100 % time to this , I am spending time with my famil and keeping track of other things too. However, I have decided too many things, though I have hired a team of guys who are helping me with this but still we are not able to achieve all that I have planned but getting there slowly but surely (Not too slow btw )

So for those of you who really want to see Pakistan as a different / positive country in years to come, start taking positive initiatives witin your circle .. and inshAllah the collective impact of those would be “ PAKISTAN WILL CHANGE FOR GOOD”

If there are questions in your mind , ambiguities , queries about me and the cause that I am working for , do share … weather you are helping or not … but lets get united … lets become one.

For those guys who might like to help me in anyway below is the link to my group join it .. and share it with your friends , and lets grow together and start making this happen.

http://www.facebook.com/group.php?gid=359451291796

- Tirmizi

Tirmizi Vlog

For a better future what are the most important things for an under developed country like Pakistan. I am saying under developed cause if China considers itself a developing country then we can’t claim to be anywhere in that region.

The first thought comes into mind is ” Technology, then anything else”

Anyways .. the driving force behind writhing this post was a very insightful or thought provoking comment by Usman Latif Khawaja ;

“politeness is the key to success -it is tragic that after 200 years of english rule in india -ppl never observed how polite they are when discussing real matters -cynical yet well mannered in proper appropriate discussion -
it is difficult to engage in anything with asian people without them becoming wildly angered and provocative even in educated circles and they always become personal -rather than keep it topical -is it racial or just a climate related entity -only god can tell -i am not really comfortable with personal arguments over public issues -best to avoid it altogether ”

Now I feel like if we are to become GREAT then most important things that we need to focus on are ;

1- Education.
2- Our Values.

Which if look at it are not that different. These are the same things.

The importance of Education iss se barh kar kia kae pehli ayaat jo nazil howee thee on our Prophet Muhammad (SAW) it was “IQRA” Parho .. so I won’t stress on that …

but Usman Latif Khawaja’s comment made me think about the Significance / vitality of the “Values” aspect that we have lost over time.

Unity: Unity was our strength, Islam was one … but we have lost that value over time and we have divided into “Sunni, Shia, etc etc etc etc ” and dividing even further …

Politeness: When we were one, we used to listen to each other, handle the difference of opinion properly and come up with solutions of every problem with consensus. Now as Usman Sahab mentioned the fact that we don’t indulge into talking about anything personal just afraid of the fact that we might get into an argument and things will become messier.

This avoiding confrontation of issues / discussions among each other what it has does is that we all became habitual of criticism as that doesn’t involve a long discussion , jsut say something bad abotu anything and thats it your done ..

Politeness will bring people together, and when we are together , discussing things in civilized manner , bahut se oppertunities , dimensions nikalti hain … so if we develope this

1- politeness
2- patience
3- acceptance
4- understanding

These things are not costly , these values are something that if we sincerely think today , tu ajj hee khud main yeah changes paidaa kar saktay hain …

And I am very confident that once we start ignoring our differences and come close and start understanding each other listening to each other …. That will be the Turning Points for us ….

Thanks again to Usman sahab for this “food for thought”

To Unity – To Pakistan

- Tirmizi

Was just having random conversations and discussions here on facebook and elsewhere and I realized something that I thought is worth sharing.

There were a few really hot argugments going on between some friends of mine and then eventually I intervined and told them that whatever differences there are they could be solved with understanding & patience. (Those weren’t the exact words or it didn’t take me one line to convince them) but the gist was that they actually listened. And something like that which could have very easily turned into abusive exchanges of words or gestures was resolved & in the end there was no bad blood amongst those guys.

Now the reason why I am sharing is that we need this specially in our time. We need people who could start loving & not hating each other or finding minor excuses to start hate each other … Yes we have differences every nation , every society, every culture, every relegion, every individual is different. But that doesn’t mean that we can’t co-exist.

The reason why ISLAM in the time of Prophet Muhammad (SAW) was a Super Power. Cause Rasool Allah (SAW) believed in love , in forgiveness, peace and harmony.

We lost our strength when we started believing in ;

1- Shia
2- Sunni
3-Al-Hadith.
4- Indian
5- Pakistani
6 Sindhi
7- Balochi
8- Punjabi
9- Phatan

etc
etc
etc

If we want to reach the same height again in this world. We don’t have to reinvent the wheel. Just follow the same principle that was used before in the time of Prophet (SAW) .

To show love and mercy. To be a man of character (I know you can twist whatever I say and take something negitive or nothing at all from this note, but I urge you guys to take something positive what I have stressed in this note)

I remember Iqbal’s this shair at this moment ;

yun tu syed bhi ho, mirza bhi ho, afghan bhi ho
tum sabhi kuch ho,batao tu musalman bhi ho

So guys lets leave our difference behind, work collectively for solutions of our issues, work together with clean heart and conscious.

To Love – To Unity – To Pakistan

- Tirmizi

If you guys are not listening to GEO then just watch it for like 5-10 mins and see this LOSER (Kamran Khan) trying to destabalise the Govt. I hate Zardari so much but I can’t stand the fact that none of the civilian Govt. has compeleted full 5 years tenure .. apart from the one in musharaaaf period.

Unfortunatly my father is fond of GEO News etc .. and he is in next room then mine and I am bombarded with GEO’s Shit …

Now for the last 2-3 hours or so they are virtually yelling , GOVT nae Supream Court ke khilaaf ailaan-e-jang kar diyaa hai … blaaaaaaaa blaaaaaaaaaaaa blaaaaaaaaaaaa ..

WHERE WERE YOU LOSERS (GEO ANCHORS , SO CALLED TAJZIYA NIGAAR) when Zardari was made president under NRO .. SOOOOOOOO RAHAY THAE KIA …

ACHANAAK YAAD AA JATA HAI …

KAAAL KOI AUR GOVT. HO GI , JO KAE MOST PROBABALY NAWAZ SHARIF KE HO GI … CAUSE HE’S PLAYING HIS CARDS VERY NICELY…

Then they’ll start US MAIN KIRAY NIKALNA SHURUUU KAR DAIN GAE ..

WHY DON’T YOU GUYS DO YOUR HOME WORK … AND SARAY MASALAY ELECT HONAY SE PEHLAY BATA DIA KAROO ….

FIRST YOU KEEP QUITE WHILE THINGS ARE HAPPENING UNDER YOUR NOSE .. AND WHEN IT WILL DAMAGE PAKISTAN THE MOST , US WAQAT YAAAAAAAAD AA JATA HAI ..

SO DAMN YOU GEO , DAMN YOU KAMRAN KHAN …

LOSERS / ANTI PAKISTAN ELEMENTS / PROMOTERS OF NEGITIVITY / CAUSE OF DEMORALIZATION OF THE COUNTRY …

WE DON’T NEED YOU !!! IF I WASN’T UNITING PEOPLE FOR ANTI VALENTINE DAY , I WOULD BE ASKING THEM TO START AN ANTI-GEO AND I HATE KAMRAN KHAN CAMPAIGN …

YOU GUYS SUCK BIG TIME ..

WHAT DO YOU GUYS THINK ….

From my experiences in the protests , forums, discussions, meetings ….. & etc etc etc etc etc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etcetc etc etc etc …

THE BOTTOM LINE EVEN FROM THE HISTORY IS

THE SOLUTIONS IS OUT ON THE STREETS

What I have realized from recent incidents and the history is that the

THE REAL >>> POWER <<< IS WITH PEOPLE

And believe me this is the solution .. to all of our problems …

Many might argue that ….

1- Politicians are powerful.
2- Media is powerful.
3- Estabalishment is powerful.
4- Army is powerful.
5- Lawyers are powerful.
6-
7-
8
and the list goes on and on …

But believe me the most powerfull in this world is undoubtabally

ALLAH

and then

PEOPLE

So untill we keep looking at those areas and requesting them begging them to solve our problems “They won’t do it.” or let me also rephrase ” THEY CAN’T DO IT” even they will all there money , resources etc et etc , they need us. Just have a breif look at the “Cheif Justice” movement. Even the Media & lawyers were not able to pull it off unless the common man ” WE THE PEOPLE ” were in there movement.

SO IF YOU GUYS WANT TO SOLUTION , THEN THIS IS THE ANSWER !!!!

WE HAVE TO WORK TOGETHER , WE HAVE TO REALISE THAT WE ARE THE DIFFERENCE MAKER , THE POWER HOUSE !!!

The Govt. or USA or anybody whose doing injustice is able to do it .. cause we are letting them do it. IF WE STAND UP TODAY !!! BELIEVE ME IN ONE YEAR !!!! WE CAN BRING THE BIGGEST OF CHANGES THAT WE THINK ARE IMPOSSIBLE WE CAN DO IT.

EVIL STRATEGY :

The external and internal enemies are trying very hard to keep us DIVIDED and busy with our day to day tenssions and keep us scared / afraid to get out on streets .. but unless we don’t choose this option …

NO CHANGE COULD BE BROUGHT ……

So for those guys who love to criticise in bedrooms , or who don’t want to get out there , and stand in the burning sun !!!!

I have news for you !!!! Things will get worse … We’ll have worse leaders in politics, we’ll have worst inflation, unemployment will touch all time high , crime rate will increase !!!! and yes , bombings there will be more and more !!!

So know what you have to do , and don’t think too much for what you know in your heart is right !!!!

We’ll bring the change !!!!

If you can’t get out on the street for your Pakistan !! Then you don’t have the right to criticise anything !!!

And I am not reffering to Dr. Aafia or any other special cause , just make up your mind , aur bahir aooo .. Stand up for something …

Pakistan Zindabad

- Tirmizi

on the positive side I was thinking about how egar I am to attend such events so this is a positive and how disorganized I am getting need to work on that !!!

First of all I am Thankfull to Allah I mean I don’t want it to sound like that ke am Nashukari kar rahaa hoon … I love Allah tooooooooooooo much and thank him hundreds times a day if not thousands for the life and blessings that he has given me.
——–
Now coming to he point // When everyday is a sunday. I am self employed person. I don’t go to office, don’t have to bear with jerk type BOSSES, don’t have to lie to them about taking off’s etc.
So for me ;
EVERYDAY IS SUNDAY
- It has its good and a few bad points
So I had an impression that today the PYR guys are holding the event, so I was ready to go there , and on my way I called ali to confirm weather its today or tomorrow and then he told me the event is tomorrow …
So I called my wife !!!!
PYR out … and Rawal Dam in (going there with wife & kids) in a bit …
on the positive side I was thinking about how egar I am to attend such events so this is a positive and how disorganized I am getting need to work on that !!!
Rest will go there tomorrow and see what they are working on and how can I help …
Cheers

Sick of seeing people celeberate western events , ideolizing western people so I have decided to do some research for my own satisfaction to explore who our true HERO’s are , another oppertunity to see what there life was abuot , what they stood for and what made them GREAT !!!!

First and foremost Our Great Quaid … I have researched the internet to find detailed info on him , so lots of information that I even didn’t knew …

Find thePicture Gallery here @ below link :

http://www.facebook.com/album.php?aid=5645&id=100000638307702

Muhammad Ali Jinnah (Urdu: محمد علی جناح Gujarati: મુહમ્મદ અલી જીનાહ); December 25, 1876 – September 11, 1948), a 20th century politician and statesman, is regarded as the founder of Pakistan. He served as leader of The Muslim League and Pakistan’s first Governor-General. He is officially known in Pakistan as Quaid-i-Azam (Urdu: قائد اعظم — “Great Leader”) and Baba-e-Qaum (بابائے قوم) (“Father of the Nation”). His birthday is a national holiday in Pakistan. Jinnah rose to prominence in the Indian National Congress initially expounding ideas of Hindu-Muslim unity and helping shape the 1916 Lucknow Pact between the Muslim League and the Indian National Congress; he also became a key leader in the All India Home Rule League. He proposed a fourteen-point constitutional reform plan to safeguard the political rights of Muslims in a self-governing India.

Jinnah, advocating the Two-Nation Theory, embraced the goal of creating a separate state for Muslims as per the Lahore Resolution. The League won most reserved Muslim seats in the elections of 1946. After the British and Congress backed out of the Cabinet Mission Plan Jinnah called for a Direct Action Day to achieve the formation of Pakistan. The direct action by the Muslim League and its Volunteer Corps resulted in massive rioting in Calcutta between Muslims and Hindus/Sikhs. As the Indian National Congress and Muslim League failed to reach a power sharing formula for united India, it prompted both the parties and the British to agree to independence of Pakistan and India. As the first Governor-General of Pakistan, Jinnah led efforts to rehabilitate millions of refugees, and to frame national policies on foreign affairs, security and economic development. He died a year after Pakistan’s formation in September 1948.

THE FATHER OF NATION:

Father of the Nation Quaid-i-Azam Mohammad Ali Jinnah’s achievement as the founder of Pakistan, dominates everything else he did in his long and crowded public life spanning some 42 years. Yet, by any standard, his was an eventful life, his personality multidimensional and his achievements in other fields were many, if not equally great. Indeed, several were the roles he had played with distinction: at one time or another, he was one of the greatest legal luminaries India had produced during the first half of the century, an `ambassador of Hindu-Muslim unity, a great constitutionalist, a distinguished parliamentarian, a top-notch politician, an indefatigable freedom-fighter, a dynamic Muslim leader, a political strategist and, above all one of the great nation-builders of modern times. What, however, makes him so remarkable is the fact that while similar other leaders assumed the leadership of traditionally well-defined nations espoused their cause, or led them to freedom, he created a nation out of an inchoate and down-trodden minority and established a cultural and national home for it. And all that within a decade. For over three decades before the successful culmination in 1947, of the Muslim struggle for freedom in the South-Asian subcontinent, Jinnah had provided political leadership to the Indian Muslims: initially as one of the leaders, but later, since 1947, as the only prominent leader- the Quaid-i-Azam. For over thirty years, he had guided their affairs; he had given expression, coherence and direction to their legitimate aspirations and cherished dreams; he had formulated these into concrete demands; and, above all, he had striven to get them conceded by both the ruling British and the numerous Hindus the dominant segment of India’s population. And for over thirty years he had fought, relentlessly and inexorably, for the inherent rights of the Muslims for an honorable existence in the subcontinent. Indeed, his life story constitutes, as it were, the story of the rebirth of the Muslims of the subcontinent and their spectacular rise to nationhood, phoenix like.

EARLY LIFE:

Jinnah named Mahomedali Jinnahbhai was born in, some belief, Wazir Mansion, Karachi District, of lower Sindh. However, this is disputed as old textbooks mention Jhirk as his place of birth. Sindh had earlier been conquered by the British and was subsequently grouped with other conquered territories for administrative reasons to form the Bombay Presidency of British India. Although his earliest school records state that he was born on October 20, 1875, Sarojini Naidu, the author of Jinnah’s first biography, gives the date as ”December 25, 1876”.

Jinnah was the eldest of seven children born to Mithibai and Jinnahbhai Poonja. His father, Jinnahbhai (1857–1901), was a prosperous Gujarati merchant who had moved to Sindh from Kathiawar, Gujarat before Jinnah’s birth. His grandfather was Poonja Gokuldas Meghji, a Hindu Bhatia Rajput from Paneli village in Gondal state in Kathiawar. Jinnah’s ancestors were Hindu Rajput who converted to Islam. Jinnah’s family belonged to the Ismaili Khoja branch of Shi’a Islam, though Jinnah later converted to Twelver Shi’a Islam.

The first born Jinnah was soon joined by six siblings, Brothers Ahmad Ali, Bunde Ali, and Rahmat Ali, and sisters Maryam, Fatima and Shireen. Their mother tongue was Gujarati; however, in time they also came to speak Kutchi, Sindhi and English. The proper Muslim names of Mr. Jinnah and his siblings, unlike those of his father and grandfather, are the consequence of the family’s immigration to the Muslim state of Sindh.

In 1918, Jinnah married his second wife Rattanbai Petit (“Ruttie”), twenty-four years his junior. She was the fashionable young daughter of his personal friend Sir Dinshaw Petit, of an elite Parsi family of Mumbai. Unexpectedly there was great opposition to the marriage from Rattanbai’s family and Parsi society, as well as orthodox Muslim leaders. Rattanbai defied her family and nominally converted to Islam, adopting (though never using) the name Maryam Jinnah, resulting in a permanent estrangement from her family and Parsi society. The couple resided in Mumbai, and frequently travelled across India and Europe. In 1919 she bore Jinnah his only child, daughter Dina Jinnah.

Jinnah would receive personal care and support as he became more ill during by 1930’s from his sister Fatima Jinnah. She lived and travelled with him, as well as becoming a close advisor. She helped raise his daughter, who was educated in England and India. Jinnah later became estranged from his daughter, Dina Jinnah, after she decided to marry Parsi-born Christian businessman, Neville Wadia (even though he had faced the same issues when he married Rattanbai in 1918). Jinnah continued to correspond cordially with his daughter, but their personal relationship was strained. Dina continued to live in India with her family.

JINNAH’S ENTHUSIASM:

Jinnah was a restless student, he studied at several schools: at the Sindh-Madrasat-ul-Islam in Karachi; briefly at the Gokal Das Tej Primary School in Bombay; and finally at the Christian Missionary Society High School in Karachi, where, at the age of sixteen, he passed the matriculation examination of the University of Bombay.

In 1892, Jinnah was offered an apprenticeship at the London office of Graham’s Shipping and Trading Company, a business that had extensive dealings with Jinnahbhai Poonja’s firm in Karachi. However, before he left for England, at his mother’s urging he married his distant cousin, Emibai Jinnah, who was two years junior to him. The marriage could not last long as Emibai died a few months later. During his sojourn in England, his mother too passed away.

In London, Jinnah soon left the apprenticeship to study law instead, by joining Lincoln’s Inn. It is said that the sole reason of Jinnah’s joining Lincoln’s Inn is that the welcome board of the Lincoln’s Inn had the names of the world’s all time top ten magistrates and that this list was led by the name of Muhammad. However, no such board exists at present, although there is a mural which includes a picture of Muhammad. In three years, at age 19, he became the youngest Indian to be called to the bar in England.

During his student years in England, Jinnah came under the spell of nineteenth-century British liberalism, much like many other future Indian independence leaders. This education included exposure to the idea of the democratic nation and progressive politics. He admired William Gladstone and John Morley, British Liberal statesmen. An admirer of the Indian political leaders Dadabhai Naoroji and Sir Pherozeshah Mehtahe worked, with other Indian students, on the former’s successful campaign to become the first Indian to hold a seat in the British Parliament. By now, Jinnah had developed largely constitutionalist views on Indian self-government, and he condemned both the arrogance of British officials in India and the discrimination practiced by them against Indians. This idea of a nation legitimized by democratic principles and cultural commonalities, however, was antithetical to the genuine diversity that had generally characterized the subcontinent. As an important Indian intellectual and political authority, Jinnah would find his commitment to the Western ideal of the nation-state, developed during his English education, and the obstacle that was the reality of heterogeneous Indian society to be difficult to reconcile during his later political career.

The Western world inspired Jinnah in his political life. He donned Western style clothing and pursued the fashion with fervor. It is said he owned over 200 hand-tailored suits which he wore with heavily starched shirts with detachable collars. It is also alleged that he never wore the same silk tie twice. M.C. Chagla, who was one of his close friends, has stated that Jinnah was fond of eating pork; an act which is forbidden is Islam. The historian Stanley Wolpert has also alleged this in a book about Jinnah. The Pakistan government has banned books (including Wolpert’s) which have mentioned this alleged dietary preference of Jinnah.

During the final period of his stay in England, Jinnah came under considerable pressure to return home when his father’s business was ruined. In 1896 he returned to India and settled in Bombay. He became a successful lawyer—gaining particular fame for his skilled handling of the “Caucus Case”. He built a house in Malabar Hill, later known as Jinnah House. His reputation as a skilled lawyer prompted Indian leader Bal Gangadhar Tilak to hire him as defence counsel for his sedition trial in 1905. Jinnah argued that it was not sedition for an Indian to demand freedom and self-government in his own country, but Tilak received a rigorous term of imprisonment.

When he returned to India his faith in liberalism and progressive politics was confirmed through his close association with three Indian National Congress stalwarts Gopal Krishna Gokhale, Pherozeshah Mehta and Surendranath Banerjee. These people had an important influence in his early life in England and they would influence his later involvement in Indian politics.

EARLY POLITICAL CAREER:

In 1896, Jinnah joined the Indian National Congress, the largest Indian political organization of the time. He was not in favor of outright independence, considering British influences on education, law, culture and industry as beneficial to India. He became a member on the sixty-member Imperial Legislative Council. The council had no real power or authority, and included a large number of un-elected pro-Raj loyalists and Europeans. Nevertheless, Jinnah was instrumental in the passing of the Child Marriages Restraint Act, the legitimization of the Muslim waqf (religious endowments) and was appointed to the Sandhurst committee, which helped establish the Indian Military Academy at Dehra Dun. During World War I, he joined other Indian moderates in supporting the British war effort, hoping that Indians would be rewarded with political freedoms.

Jinnah had initially avoided joining the All India Muslim League, founded in 1906, regarding it as too Muslim oriented. However he decided to provide leadership to the Muslim minority. Eventually, he joined the league in 1913 and became the president at the 1916 session in Lucknow. He was the architect of the 1916 Lucknow Pact between the Congress and the League, bringing them together on most of the issues regarding self-government and presenting a united front to the British. He also played an important role in the foundation of the All India Home Rule League in 1916. Along with political leaders Annie Besant and Tilak, he demanded “home rule” for India—the status of a self-governing dominion in the Empire similar to Canada, New Zealand and Australia. He headed the League’s Bombay Presidency chapter.

JINNAH’S RESIGNATION FROM THE CONGRESS:

In subsequent years, however, he felt dismayed at the injection of violence into politics. Since Jinnah stood for “ordered progress”, moderation, gradualism and constitutionalism, he felt that political terrorism was not the pathway to national liberation but, the dark alley to disaster and destruction. Hence, the constitutionalist Jinnah could not possibly, countenance Mohandas Karamchand Gandhi’s novel methods of Satyagrah (civil disobedience) and the triple boycott of government-aided schools and colleges, courts and councils and British textiles.

Unlike most Congress leaders, Gandhi did not wear western-style clothes, did his best to use an Indian language instead of English, and was deeply rooted to Indian culture. Gandhi’s local style of leadership gained great popularity with the Indian people. Earlier, in October 1920, when Gandhi, having been elected President of the Home Rule League, sought to change its constitution as well as its nomenclature, Jinnah resigned from the Home Rule League, saying:

“Your extreme programme has for the moment struck the imagination mostly of the inexperienced youth and the ignorant and the illiterate. All this means disorganization and chaos”.

In the ever-growing frustration among the masses caused by colonial rule, there was ample cause for extremism. But, due to Gandhi’s doctrine of non-cooperation, Jinnah felt that it might lead to the building up of hatred, but nothing constructive. Hence, he opposed tooth and nail the tactics adopted by Gandhi to exploit the Khilafat and wrongful tactics in the Punjab in the early twenties. On the eve of its adoption of the Gandhian programme, Jinnah warned the Nagpur Congress Session (1920):

“You are making a declaration (of Swaraj within a year) and committing the Indian National Congress to a programme, which you will not be able to carry out”.

He felt that there was no short-cut to independence and that Gandhi’s extra-constitutional methods could only lead to political terrorism, lawlessness and chaos, without bringing India nearer to the threshold of freedom.

CONSTITUTIONAL STRUGGLE:

Although Jinnah left the Congress soon thereafter, he continued his efforts towards bringing about a Hindu-Muslim entente, which he considered “the most vital condition of Swaraj”. However, because of the deep distrust between the two communities as evidenced by the country-wide communal riots, and because the Hindus failed to meet the genuine demands of the Muslims, his efforts came to naught.
In September 1923, Jinnah was elected as Muslim member for Bombay in the new Central Legislative Assembly. He showed great gifts as a parliamentarian, organized many Indian members to work with the Swaraj Party, and continued to press demands for full responsible government.

In 1924 Jinnah reorganized the Muslim League, of which he had been president since 1919, and devoted the next seven years attempting to bring about unity among the disparate ranks of Muslims and to develop a rational formula to effect a Hindu Muslim settlement, which he considered the pre condition for Indian freedom.

He was so active on a wide range of subjects that in 1925 he was offered a knighthood by Lord Reading when he retired as Viceroy and Governor General. Jinnah replied: “I prefer to be plain Mr. Jinnah”.
FOURTEEN POINTS:

In 1927, Jinnah entered negotiations with Muslim and Hindu leaders on the issue of a future constitution, during the struggle against the all-British Simon Commission. The League wanted separate electorates while the Nehru Report favored joint electorates. Jinnah personally opposed separate electorates, but then drafted compromises and put forth demands that he thought would satisfy both. These became known as the 14 points of Mr. Jinnah. However, they were rejected by the Congress and other political parties in the Nehru Report (1928), which represented the Congress-sponsored proposals for the future constitution of India, negated the minimum Muslim demands embodied in the Delhi Muslim Proposals. Jinnah argued this at the National convention (1928):

“What we want is that Hindus and Mussalmans should march together until our object is achieved…These two communities have got to be reconciled and united and made to feel that their interests are common”.

Jinnah’s personal life and especially his marriage suffered during this period due to his political work. Although they worked to save their marriage by travelling together to Europe when he was appointed to the Sandhurst committee, the couple separated in 1927. Jinnah was deeply saddened when Rattanbai died in 1929, after a serious illness.

ROUND TABLE CONFERENCES IN LONDON:

At the Round Table Conferences in London, Jinnah was disillusioned by the breakdown of talks and returned to London for a few years. In 1936, he returned to India to re-organize Muslim League and contest the elections held under the provisions of the Act of 1935.

The Convention’s blank refusal to accept Muslim demands represented the most devastating setback to Jinnah’s life-long efforts to bring about Hindu-Muslim unity, it meant “the last straw” for the Muslims, and “the parting of the ways” for him, as he confessed to a Parsi friend at that time. Jinnah’s disappointment at the course of politics in the subcontinent prompted him to migrate and settle down in London in the early thirties. He, however, returned to India in 1934, at the pleadings of his co-religionists, The Aga Khan, Choudhary Rahmat Ali and Sir Muhammad Iqbal. The Muslims presented a sad spectacle. They were a mass of demoralized and disorganized men and women, and needed a clear-cut political programme.

MUSLIM LEAGUE REORGANIZED:

The dormant Muslim League was waiting for Jinnah: primary branches it had none; even its provincial organizations were, ineffective and only nominally under the control of the central organization. Nor did the central body have any coherent policy of its own till the Bombay session (1936), which Jinnah organized. To make matters worse, the provincial scene presented a sort of a jigsaw puzzle: in the Punjab, Bengal, Sindh, the North West Frontier, Assam, Bihar and the United Provinces, various Muslim leaders had set up their own provincial parties to serve their personal ends. Extremely frustrating as the situation was, the only consultation Jinnah had at this juncture was in Allama Iqbal (1877-1938), the poet-philosopher, who stood steadfast by him and helped to charter the course of Indian politics from behind the scene.

Undismayed Jinnah devoted himself with singleness of purpose to organizing the Muslims on one platform. He embarked upon country-wide tours. He pleaded with provincial Muslim leaders to sink their differences and make common cause with the League. He exhorted the Muslim masses to organize themselves and join the League. He gave coherence and direction to Muslim sentiments on the Government of India Act, 1935. He advocated that the Federal Scheme should be scrapped as it was rebellious of India’s cherished goal of complete responsible Government, while the provincial scheme, which conceded provincial autonomy for the first time, should be worked for what it was worth, despite its certain objectionable features. He also formulated a viable League manifesto for the election scheduled for early 1937.

Despite all the manifold odds stacked against it, the Muslim League won some 108 (~ 23 %) seats out of a total of 485 Muslim seats in the various legislatures. Though not very impressive in itself, the League’s partial success assumed the fact that the League was the only all-India party of the Muslims in the country. Thus, the elections represented the first milestone on the long road to putting Muslim India on the map of the subcontinent. In that year came into force the provincial part of the Government of India Act, 1935, granting autonomy to Indians for the first time, in the provinces. The Congress came to power in seven provinces exclusively, rejecting the League’s offer of cooperation, excluding Muslims as a political entity from the portals of power. In that year, also, the Muslim League, under Jinnah’s dynamic leadership, was reorganized, transformed into a mass organization, and made the spokesman of Indian Muslims as never before. Above all, in that historic year were initiated certain trends in Indian politics, the crystallization of which in subsequent years made the partition of the subcontinent inevitable. The practical manifestation of the policy of the Congress which took office in July, 1937, in seven out of eleven provinces, convinced Muslims that, in the Congress scheme of things, they could live only on sufferance of Hindus and as “second class” citizens.

DAY OF DELIVERANCE:

Even as Jinnah held talks with Congress president Rajendra Prasad, Congress leaders suspected that Jinnah would use his position as a lever for exaggerated demands and obstruct government, and demanded that the League merge with the Congress. The talks failed, the Congress provincial governments had embarked upon a policy and launched a programme in which Muslims felt that their religion, language and culture were not safe. This blatantly aggressive Congress policy was seized upon by Jinnah to awaken the Muslims to a new consciousness, organize them on all-India platform, and make them a power to be reckoned with. He also gave coherence, direction and articulation to their innermost, yet vague, urges and aspirations and while Jinnah declared the resignation of all Congressmen from provincial and central offices in 1938 as a “Day of Deliverance” from Hindu domination, some historians assert that he remained hopeful for an agreement.

RESOLUTION 1940:

Jinnah agreed with the belief of Iqbal that Muslims and Hindus were distinct nations, with unbridgeable differences—a view later known as the Two Nation Theory. Jinnah declared that a united India would lead to the marginalization of Muslims, and eventually civil war between Hindus and Muslims. In the session in Lahore in 1940, the Pakistan resolution was adopted as the main goal of the party. The resolution was rejected outright by the Congress, and criticized by many Muslim leaders like Maulana Abul Kalam Azad, Khan Abdul Ghaffar Khan, Syed Ab’ul Ala Maududi and the Jamaat-e-Islami. On July 26, 1943, Jinnah was stabbed and wounded by a member of the extremist Khaksars in an attempted assassination.

DEFINITION OF ‘PAKISTAN’:

Jinnah gave a precise definition of the term ‘Pakistan’ in 1941 at Lahore in which he stated:
“Some confusion prevails in the minds of some individuals in regard to the use of the word ‘Pakistan’. This word has become synonymous with the Lahore resolution owing to the fact that it is a convenient and compendious method of describing [it]….”

For this reason the British and Indian newspapers generally have adopted the word ‘Pakistan’ to describe the Moslem demand as embodied in the Lahore resolution Jinnah issued a call for all Muslims to launch “Direct Action” on August 16 to “achieve Pakistan”. Strikes and protests were planned, but violence broke out all over India, especially in Calcutta and the district of Noakhali in Bengal, and more than 7,000 people were killed in Bihar. Although Viceroy Lord Wavell asserted that there was “no satisfactory evidence to that effect”, League politicians were blamed by the Congress and the media for orchestrating the violence. Interim Government portfolios were announced on October 25, 1946. Muslim Leaguers were sworn in on October 26, 1946.

WORLD WAR II:

Jinnah founded Dawn in 1941, a major newspaper that helped him propagate the League’s point of views. During the mission of British minister Stafford Cripps, Jinnah demanded parity between the number of Congress and League ministers, the League’s exclusive right to appoint Muslims and a right for Muslim-majority provinces to secede, leading to the breakdown of talks. Jinnah supported the British effort in World War II, and opposed the Quit India movement. During this period, the League formed provincial governments and entered the central government. The League’s influence increased in the Punjab after the death of Unionist leader Sikander Hyat Khan in 1942. Gandhi held talks fourteen times with Jinnah in Bombay in 1944, about a united front—while talks failed, Gandhi’s overtures to Jinnah increased the latter’s standing with Muslims.

THE NEW AWAKENING:

As a result of Jinnah’s ceaseless efforts, the Muslims awakened from what Professor Baker calls (their) “unreflective silence” and to “the spiritual essence of nationality” 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 India’s Constitution) says,

“Searched their social consciousness in a desperate attempt to find coherent and meaningful articulation to their cherished 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 state 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”, 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 moral 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 Pakistan in 1940 had a tremendous impact on the nature and course of Indian politics. On the one hand, it shattered forever 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 and malicious.

Equally hostile 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 irony 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 channeling the course of Muslim politics towards Pakistan, no less than in directing it towards its consummation in the establishment of Pakistan in 1947, non played a more decisive role than did Quaid-i-Azam Muhammad 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.

CRIPPS SCHEME:

While the British reaction to the Pakistan demand came in the form of the Cripps offer of April, 1942, which conceded the principle of self-determination to provinces on a territorial basis, the Rajaji Formula (called after the eminent Congress leader C.Rajagopalacharia, which became the basis of prolonged Jinnah-Gandhi talks in September, 1944), represented the Congress alternative to Pakistan. The Cripps offer was rejected because it did not concede the Muslim demand the whole way, while the Rajaji Formula was found unacceptable since it offered a “moth-eaten, mutilated” Pakistan and the too appended with a plethora of pre-conditions which made its emergence in any shape remote, if not altogether impossible.

CABINET MISSION PLAN:

The most delicate as well as the most tortuous negotiations, however, took place during 1946-47, after the elections which showed that the country was sharply and somewhat evenly divided between two parties- the Congress and the League- and that the central issue in Indian politics was Pakistan. It was a three-membered British Cabinet Mission. The task of the Cabinet Mission was devising of consultation with the various political parties, constitution-making machinery, and of setting up a popular interim government. But, because the Congress-League gulf could not be bridged, despite the Mission’s (and the Viceroy’s) prolonged efforts, the Mission had to make its own proposals in May 1946.
3 JUNE (1947) PLAN:

Partition Plan By the close of 1946, the communal riots had flared up to murderous heights, engulfing almost the entire subcontinent. The two peoples, it seemed, were engaged in a fight to the finish. The time for a peaceful transfer of power was fast running out. Realizing the gravity of the situation. His Majesty’s Government sent down to India a new Viceroy- Lord Mountbatten. His protracted negotiations with the various political leaders resulted in 3 June (1947) Plan by which the British decided to partition the subcontinent, and hand over power to two successor States on 15 August, 1947. The plan was duly accepted by the three Indian parties to the dispute- the Congress the League and the Akali Dal (representing the Sikhs).

INDEPENDENCE OF PAKISTAN:

The independent state of Pakistan, created on August 14, 1947, represented the outcome of a campaign on the part of the Indian Muslim community for a Muslim homeland which had been triggered by the British decision to consider transferring power to the people of India.
JINNAH’S VIEWS ON STATEHOOD:

A controversy raged in Pakistan about whether Jinnah wanted Pakistan to be a secular state or an Islamic state. His views as expressed in his policy speech on 11th August 1947 over the constituent assembly said:

“There is no other solution. Now what shall we do? Now, if we want to make this great State of Pakistan happy and prosperous, we should wholly and solely concentrate on the well-being of the people, and especially of the masses and the poor. If you will work in co-operation, forgetting the past, burying the hatchet, you are bound to succeed. If you change your past and work together in a spirit that everyone of you, no matter to what community he belongs, no matter what relations he had with you in the past, no matter what is his color, caste or creed, is first, second and last a citizen of this State with equal rights, privileges, and obligations, there will be no end to the progress you will make. I cannot emphasize it too much. We should begin to work in that spirit and in course of time all these angularities of the majority and minority communities, the Hindu community and the Muslim community, because even as regards Muslims you have Pathans, Punjabis, Shias, Sunnis and so on, and among the Hindus you have Brahmins, Vashnavas, Khatris, also Bengalis, Madrasis and so on, will vanish. Indeed if you ask me, this has been the biggest hindrance in the way of India to attain the freedom and independence and but for this we would have been free people long long ago. No power can hold another nation and specially a nation of 400 million souls in subjection; nobody could have conquered you, and even if it had happened, nobody could have continued its hold on you for any length of time, but for this. Therefore, we must learn a lesson from this.

You are free; you are free to go to your temples, you are free to go to your mosques or to any other place or worship in this State of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the State. As you know, history shows that in England, conditions, some time ago, were much worse than those prevailing in India today. The Roman Catholics and the Protestants persecuted each other. Even now there are some States in existence where there are discriminations made and bars imposed against a particular class. Thank God, we are not starting in those days. We are starting in the days where there is no discrimination, no distinction between one community and another, no discrimination between one caste or creed and another. We are starting with this fundamental principle that we are all citizens and equal citizens of one State. The people of England in course of time had to face the realities of the situation and had to discharge the responsibilities and burdens placed upon them by the government of their country and they went through that fire step by step. Today, you might say with justice that Roman Catholics and Protestants do not exist; what exists now is that every man is a citizen, an equal citizen of Great Britain and they are all members of the Nation. Now I think we should keep that in front of us as our ideal and you will find that in course of time Hindus would cease to be Hindus and Muslims would 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 was a clear indication that Pakistan not only means freedom and independent but the Muslim Ideology which has to be preserved, which has come to us as a precious gift and treasure and which, we hope other will share with us[dubious – discuss].

In a broadcast talk to the people of the U.S.A on Pakistan recorded February, 1948, he said:
“Its financial setup must be based on Islamic democratic principles. Today, they are as applicable in actual life as they were 1,300 years ago. Islam and its idealism have taught us democracy. It has taught equality of man, justice and fairplay to everybody. We are the inheritors of these glorious traditions and are fully alive to our responsibilities and obligations as framers of the future constitution of Pakistan. In any case Pakistan is not going to be a theocratic State to be ruled by priests with a divine mission. We have many non-Muslims –Hindus, Christians, and Parsis –but they are all Pakistanis. They will enjoy the same rights and privileges as any other citizens and will play their rightful part in the affairs of Pakistan”.
It has been argued by many people that in this speech Jinnah wanted to point out that Pakistan would be a secular state as mostly people think that an Islamic state is a theocratic state, this perception is however wrong and is miss interpreted, the reason is because a true Islamic state is not a theocratic state, as rightly stated by Jinnah in his speech, because in a theocratic state the civil leader is believed to have a direct personal connection with god, which is contrary to the principles of an Islamic state.
In a speech at the opening ceremony of State Bank of Pakistan, Karachi July 1, 1948, he said:

“The financial setup of the state should be based on Islamic economic system. We must work our destiny in our own way and present to the world an economic system based on true Islamic concept of equality of manhood and social justice. We will thereby be fulfilling our mission as Muslims and giving to humanity the message of peace which alone can save it and secure the welfare, happiness and prosperity of mankind”.

GOVERNOR-GENERAL:

Jinnah became the first Governor-General of Pakistan and president of its constituent assembly. Inaugurating the assembly on August 11, 1947, Jinnah spoke of an inclusive and pluralist democracy promising equal rights for all 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 other speeches by him.

On October 11, 1947, in an address to Civil, Naval, Military and Air Force Officers of Pakistan Government, Karachi, he said:

“We should have a State 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 social justice could find free play”.
On February 21, 1948, in an address to the officers and men of the 5th Heavy Ack Ack and 6th Light Ack Ack Regiments in Malir, Karachi, he said:

“You have to stand guard over the development and maintenance of Islamic democracy, Islamic social justice and the equality of manhood in your own native soil. With faith, discipline and selfless devotion to duty, there is nothing worthwhile that you cannot achieve”.

In his first visit to East Pakistan, under the advice of local party leaders, Jinnah stressed that Urdu alone should be the national language; a policy that was strongly opposed by the Bengali people of East Pakistan (now Bangladesh). This opposition grew after he controversially described Bengali as the language of Hindus.

Jinnah forced to achieve the annexation of the princely state of Kalat and suppressed the insurgency in Baluchistan. He controversially accepted the accession of Junagadh—a Hindu-majority state with a Muslim ruler located in the Saurashtra peninsula, some 400 kilometers (250 mi) southeast of Pakistan—but 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 send his private secretary Khurshid Ahmed to observe developments in Kashmir. When informed of Kashmir’s 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 British officers from both sides. As Pakistan had a greater proportion of Britons holding senior command, Jinnah cancelled his order, but protested to the United Nations to intercede.

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.’ – Stanley Wolpert.

In Pakistan, Jinnah is honored with the official title Quaid-i-Azam, and he is depicted on all Pakistani rupee notes of denominations five and higher, and is the namesake of many Pakistani public institutions. The former Quaid-i-Azam International Airport, now called the Jinnah International Airport, in Karachi is Pakistan’s busiest. One of the largest streets in the Turkish capital Ankara — Cinnah Caddesi —is named after him. In Iran, one of the capital Tehran’s most important new highways is also named after him, while the government released a stamp commemorating the centennial of Jinnah’s birthday. In Chicago, a portion of Devon Avenue was named as “Mohammed Ali Jinnah Way”. The Mazar-e-Quaid, Jinnah’s mausoleum, is among Karachi’s most imposing buildings. In media, Jinnah was portrayed by British actors Richard Lintern (as the young Jinnah) and Christopher Lee (as the elder Jinnah) in the 1998 film Jinnah. In Richard Attenborough’s film Gandhi, Jinnah was portrayed by Alyque Padamsee. In the 1986 televised mini-series Lord Mountbatten: the Last Viceroy, Jinnah was played by Polish actor Vladek Sheybal.

CRITICISM:

Some critics allege that Jinnah’s courting the princes of Hindu states and his gambit with Junagadh is proof of ill intentions towards India, as he was the proponent of the theory that Hindus and Muslims could not live together, yet being interested in Hindu-majority states.
In his book Patel: A Life, Rajmohan Gandhi asserts that Jinnah sought to engage the question of Junagadh with an eye on Kashmir—he wanted India to ask for a plebiscite in Junagadh, knowing thus that the principle then would have to be applied to Kashmir, where the Muslim-majority would, he believed, vote for Pakistan.

According to Akbar S. Ahmed, nearly every book about Jinnah outside Pakistan mentions the fact that he drank alcohol. Several sources indicate he gave up alcohol near the end of his life.
Apart from cultural legacies, it seems that Mohammad Ali Jinnah left a legacy as one of the most controversially portrayed figures in contemporary Asian history. From a Hindu nationalist perspective, Jinnah tends to be depicted as a cunning and relentless force that compromised the unity of India to create Pakistan, for a range of religious, cultural, political, and personal motives. On other hand Jaswant Singh, a former BJP leader, viewed Nehru, not Mohammad Ali Jinnah, as causing the partition of India, mostly referring to his highly centralized policies for an independent India in 1947, which Jinnah opposed in favor of a more decentralized India. The split between the two was among the causes of partition. It is believed that personal animosity between the two leaders led to the partition of India.

Some historians like H M Seervai and Ayesha Jalal assert that Jinnah never wanted partition of India —it was the outcome of the Congress leaders being unwilling to share power with the Muslim League. It is asserted that Jinnah only used the Pakistan demand as a method to mobilize support to obtain significant political rights for Muslims. Jinnah has gained the admiration of major Indian nationalist politicians like Lal Krishna Advani—whose comments praising Jinnah caused uproar in his own Bharatiya Janata Party (BJP). Jaswant Singh likewise praised Jinnah for standing up to the Indian National Congress and the British. In August 2009, Singh was expelled from the BJP for writing a controversial book praising Jinnah, and shortly after, the state of Gujarat banned Singh’s book because of its negative statements about Vallabhbhai Patel, the first home minister of India. Although Jaswant Singh’s book does portray the failure of Jinnah’s Ideology of Indian Muslim’s forming a separate Kaum (Nation) evident from the separation of Bangladesh in 1971.

Pakistanis tend to view Jinnah as a revered founding father, a man that was dedicated to safeguarding Muslim interests during independence movements in India, whatever the cost.
Despite any of a range of biases, it almost impossible to argue that, despite motive and manner, there is any figure during the first half of the twentieth century that had more of an influence on the formation of modern day Pakistan than Jinnah.

THE QUAID’S LAST MESSAGE:

It was, therefore, with a sense of supreme satisfaction at the fulfillment of his mission that Jinnah told the nation in his last message on 14 August, 1948:
“The foundations of your State have been laid and it is now for you to build and build as quickly and as well as you can”.

In accomplishing the task he had taken upon himself on the morrow of Pakistan’s birth, Jinnah had worked himself to death, but he had, to quote Richard Symons,

“Contributed more than any other man to Pakistan’s survival”.
He died on 11 September, 1948. How true was Lord Pethick Lawrence, the former Secretary of State for India, when he said?

“Gandhi died by the hands of an assassin; Jinnah died by his devotion to Pakistan”.
A man such as Jinnah, who had fought for the inherent rights of his people all through his life and who had taken up the somewhat unconventional and the largely misinterpreted cause of Pakistan, was bound to generate violent opposition and excite implacable hostility and was likely to be largely misunderstood. But what is most remarkable about Quid-i-Azam Muhammad Ali Jinnah is that he was the recipient of some of the greatest tributes paid to any one in modern times, some of them even from those who held a diametrically opposed viewpoint.

RECOGNITION BY VARIOUS PERSONALITIES:

The Aga Khan considered him “the greatest man he ever met”, Beverley Nichols, the author of `Verdict on India’, called him

“The most important man in Asia”,

And Dr. Kailashnath Katju, the West Bengal Governor in 1948, thought of him as
“An outstanding figure of this century not only in India, but in the whole world”.
While Abdul Rahman Azzam Pasha, Secretary General of the Arab League, called him “one of the greatest leaders in the Muslim world”, the Grand Mufti of Palestine considered his death as a “great loss” to the entire world of Islam.

It was, however, given to Surat Chandra Bose, leader of the Forward Bloc wing of the Indian National Congress, to sum up succinctly his personal and political achievements.
“Mr. Jinnah”, he said on his death in 1948, “was great as a lawyer, once great as a Congressman, great as a leader of Muslims, great as a world politician and diplomat, and greatest of all as a man of action, By Mr. Jinnah’s passing away, the world has lost one of the greatest statesmen and Pakistan its life-giver, philosopher and guide”.

Such was Quaid-i-Azam Mohammad Ali Jinnah, the man and his mission, such the range of his accomplishments and achievements.

DEATH:

Through since 1940s, Jinnah suffered from tuberculosis; only his sister and a few others close to him were aware of his condition. In 1948, Jinnah’s health began to falter, hindered further by the heavy workload that had fallen upon him following Pakistan’s independence from British Rule. Attempting to recuperate, he spent many months at his official retreat in Ziarat, Quetta. According to his sister, he suffered a hemorrhage on September 1, 1948; doctors said the altitude was not good for him and that he should be taken to Karachi. Jinnah agreed, but he died in Quetta on September 11, 1948 (just over a year after independence) from a combination of tuberculosis and lung cancer.
It is said that when the then Viceroy of India, Lord Louis Mountbatten, learned of Jinnah’s ailment he said ‘had they known that Jinnah was about to die, they’d have postponed India’s independence by a few months as he was being inflexible on Pakistan’.

Mohammed Ali Jinnah was flown back to Karachi from Quetta. He was buried in Karachi. His funeral was followed by the construction of a massive mausoleum—Mazar-e-Quaid—in Karachi to honor him; official and military ceremonies are hosted there on special occasions.

He had two separate Funeral prayers one was held privately at Mohatta Palace in a room of the Governor-General’s House at which Yusuf Haroon, Hashim Raza and Aftab Hatim Alvi were present at the Namaz-e-Janaza held according to Shia rituals and was led by Allama Anees ul Hassnain, while Liaquat Ali Khan waited outside. After the Shia ritual, the major public Funeral prayers were led by Allamah Shabbir Ahmad Usmani a renowned mainstream Muslim (Sunni) scholar and attended by masses from all over Pakistan. This funeral was well on record and supported by pictures as well.
Dina Wadia remained in India after independence, before ultimately settling in New York City. Jinnah’s grandson, Nusli Wadia, is a prominent industrialist residing in Mumbai. In the 1963–1964 elections, Jinnah’s sister Fatima Jinnah, known as Madar-e-Millat (“Mother of the Nation”), became the presidential candidate 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 return to Mumbai. There are proposals for the house offered to the Government of Pakistan to establish a consulate in the city, as a goodwill gesture, but Dina Wadia 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.

Sources:

http://www.answers.com/topic/jinnah-muhammad-ali
http://www.g1g.com/jinnah/
http://www.itspakistan.net/pakistan/quaid-e-azam.aspx
http://www.quaid.gov.pk/.
http://www.majinnah.com.pk/.
http://www.time.com/time/asia/asia/magazine/1999/990823/jinnah.html.
http://www.storyofpakistan.com/person.asp?perid=P009.
http://www.pakistani.org/pakistan/legislation/constituent_address_11aug1947.html
http://www.yespakistan.com/jinnah/.
http://www.urdupoint.com/jinnah/album/.
http://www.chowk.com/articles/9441.
http://therepublicofrumi.com/chronicle/1947.htm

The initial plan was to write about my experience that I had of purchasing something online and its journey till my place … But while thinking about it and the people involved in the whole process it brought my attention to another issue. Which not many would have thought about or discussed but its a reality …

So I have cancelled or delayed my plan to blog about that experience perhaps some otherday .. but this one is more important …. So the million $ Question is ….

Do you love your J-O-B ?

Why its important … all of you at some point would have experienced this thing, like gone for payment of some bill @ the bank and the clerk was very rude or mis behaved . or called at some helpline and the CSR at the other end of the phone was not helpfull @ all. I mean you can come up with zillion of similar incidents.

The reason I am mentioning this is … that we have such kind of people all around us .. perhaps we are one of them … who are not satisfied from there J-O-B for one reason or the other … and it becomes just another formaility for us. To go to office and deal with the formalities and come back home.

Perhaps that is the reason we haven’t developed or progressed as a Nation cause we have indulged ourselves far too long in doing conventional J-O-Bs that we don’t like, just because they pay well and in 95 % of the cases , cause we have that option only.

I always believe in constructive criticism or highlighting the issues for the sake of solving them. So here is what I would like to suggest to those guys which are 98 % of us working class …

So here are the key points to start liking your JOB:

1- Create a Goal of your JOB

2- Make your work interesting.

3- Be Creative / Think out of the box. (Your creativity more often then not will be appreciated and that appreciation could give you the motivation that you were missing)

4- Create a list of tasks that you hate and the one’s you like about your job. (SWOT analysis – Delegate the tasks you hate to someone else if you can)

Important tasks to do while you are doing a JOB that you hate :

1- Identify what you like to do, whats your special skill or what kind of JOB you’d like to do. (Don’t just go for a Multinational company or a high paying JOB)

2- Identify that do you have all the required skills needed for the JOB. If not then spend time (after your current JOB) learning / acquiring those skills.

3- Keep your eyes open for the available opportunities in that particular area / sector / field.

4- Network with people in that field.

5- Share your ideas with some positive (optimistic & pessimistic) friends …. Gathers both of the views and then weigh the pros and cons.

6- GO FOR IT WHEN YOU ARE READY. Many plans fail because they just stay on the paper and no implementation as 90 % of the people are too damn scared of thaking that step into the darkness or risk.

7- AIM AS BIG AS YOU CAN ( Like I always say to myself, jiss nae thoraa dainaa hai who zaidaa bhi dae saktaa hai .. (Allah kae bass se bahir thori kuch hai)

Another very motivational quote that changed my way of thinking that might be appropriate for this, goes something like this ;

“ The loss of the person who aimed to high and wasn’t able to achieve it isn’t big , then the loss of the person who aimed low and got it.” If you understand this then you’ll always aim high and work equally hard. If this is not understandable ask me.

Rest I hope these few tips would help you in having a better future !!! and eventually being more productive for your family & Pakistan.

Do leave your thoughts in comments. I really love to read different views & thoughts on this topic.

- Tirmizi