Writings on Jinnah

Arts & Culture Culture, Arts, Literature & Linguistics
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*In celebration of 12/25 we thought we’d share some of the top rating books on the man himself, Jinnah. These are all collected from different sources and readily available on the net for purchase. Please feel free to add on. Enjoy. :slight_smile:
*


**The Sole Spokesman: Jinnah, the Muslim League and the Demand for Pakistan **

Review
'Jalal's monograph is an important contribution which no student of modern South Asia can ignore. The central theme is original, provocative, stimulating and in places quite exhilarating ...' The Times Higher Education Supplement 'The strength of Jalal's work is her forthright repudiation of the historicist assumption that because an independent Pakistan came into existence such a state was intended by Jinnah as he campaigned for 'Pakistan' from 1940-1947.' American Historical Review 'Ayesha Jalal's is a well researched, well written and more or less dispassionate study of the factors leading to the creation of Pakistan - indeed India's Partition.' The Economic Times (Bombay) 

Review
"At once compelling and closely argued, this is a work no student of modern India and Pakistan can afford to ignore." American Historical Review

"Concise, elegantly written, amply documented..." Pacific Affairs

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**Jinnah: Ambassador of Hindu-Muslim Unity**

Contents: Introduction: the impact of partition on the study of Jinnah. 1. Gokhale's heir. 2. Ambassador of unity. 3. Jinnah and Willingdon. 4. Defeat by Gandhi. 5. The backrooms of politics. 6. Leader of the opposition. 7. The Jinnah League. 8. The fourteen points of Mr. Jinnah. 9. Exile in London. Conclusion: Jinnah in perspective. Bibliography. Index.

    "This book analyses the development of Jinnah's relationship with India's Muslims from his entry into politics until 1934. It seeks to establish that a dominant view of Jinnah--namely that he was an ambassador of Hindu Muslim unity in the 1920s who became a communalist in the 1940s--is far from the truth.

    Ian Wells shows that the 'Two-Jinnahs' approach oversimplifies the trajectory of a complex and evolving political thinker and strategist. The primary changes in Jinnah's politics, he suggests, were the strategies Jinnah employed to achieve his goals rather than the goals themselves.

    Among the facets of Jinnah's political thought and career analysed here are various other settled perspectives on Jinnah: his 'elitism' and distance from mass politics; the effect on his work of an intellectual genealogy from the liberalism of Morley on the one hand and the constitutionalism of Gokhale on the other; his view of secularism, religion and the religious community; his relations with Gandhi, Motilal and Jawaharlal Nehru, Willingdon, Ramsay MacDonald and Irwin; his attitude to the Rowlatt Act, the Khilafat Movement, and non-cooperation; and his complex, troubled relations with other nationalist Muslim leaders.


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**Jinnah, Pakistan and Islamic Identity: The Search for Saladin 
by Akbar S. Ahmed**

August 1947 marked the 50th anniversary of India and Pakistan's independence from Great Britain. That hard-won independence, however, came with a high price: a bloody partition of the subcontinent into Hindu-majority India and the Muslim state of Pakistan. Almost as soon as Jawaharlal Nehru pronounced India a new nation, the butchery began--a bloodbath in which millions perished and for which there are still no exact figures. What Mohandas K. Gandhi was to India, Mohammed Ali Jinnah was to Pakistan--the architect of its statehood. In Jinnah, Pakistan and Islamic Identity, Akbar S. Ahmed shines the spotlight on a man whose character, he feels, has been distorted by the official Pakistani line. Though Jinnah was clearly interested in ensuring a homeland for Muslims, Ahmed's book makes clear that this London-trained lawyer was no Islamic fundamentalist. The author's take on Indian-Pakistani history, his account of Jinnah's involvement, and his ideas about the future of Pakistan and the Islamic world are both thought-provoking and important.
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Re: Writings on Jinnah

let me show off a little.
My uncle had over sixty books on Jinnah.
How kool is that??

:boxer:

Timepass - October 2012
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Re: Writings on Jinnah

^ it would be great if you share that stuff with us.

Great information Muniya

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^Merry mamoon not me.
And his house was the only house I ever saw with Quid-y-azam picture in their drawing-room.

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a co-worker once said a very nice thing about jinnah but i'm not going to share it with anyone. don't think you ppl have the stomach to digest it.

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^ok

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err… if it is something really nice then I don’t understand the point of not sharing it :bummer:

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Neither Ayesha Jalal nor Akbar S Ahmed is authority on Jinnah , former being greatly influenced by her Doctoral Advisor ( an apoopnent of partition) when she was completing her PhD in UK and latter is staunch Indian Nationalist and twist the history for his usual hatred towards Jinnah and Pakistan .

See the praise of Ayesha Jalal from an indian media site when Prof. Fateh Muhammad Malik criticized her and hardly anyone in Pakistan today is authority on Jinnah,Pakistan,Partition and Iqbaliat and all about it greater than Fatheh Malik !

http://72.14.235.132/search?q=cache:C4i1frH08EEJ:www.thehoot.org/web/home/searchdetail.php%3Fsid%3D1985%26bg%3D1+Prof+Fateh+Muhammad+Malik+jalal&hl=en&ct=clnk&cd=9&gl=pk

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Re: Writings on Jinnah

Professor Fateh Muhammad Malik
Professor Fateh Muhammad Malik is one of the most prominent literary figures of the country. He carries 44 years teaching and research experience and has taught at Quaid-e-Azam University, Islamabad; Columbia University, New York; University of Heidelberg and Humboldt University, Berlin Germany and Saint Petersburg University, Russia. Currently he is Chairman of National Language Authority which is an autonomous institution established to support the advancement and promotion of Urdu. He has authored and edited a number of books and research articles. He is member of advisory and governing boards of a number of educational and literary organizations and universities. He has been awarded with star of excellence (Sitara-e-Imtiaz) by the Government of Pakistan in recognition of his services in the field of literature.

::: Institute of Policy Studies :::](http://www.ips-pk.org/index.php/index.php/Join-Us/index.php?option=com_content&task=view&id=500&Itemid=270)

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Re: Writings on Jinnah

:hmmm:

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Kia hua aap ko :hmmm:

The Jail game
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Re: Writings on Jinnah

Is two-nation theory still relevant?

By Rauf Parekh

After the independence in 1947, Gandhi sent to the Quaid-i-Azam a draft that said the two countries should issue a joint declaration that the purpose of the two-nation theory was the creation of Pakistan and since Pakistan had been created, the theory was no longer alive. Gandhi thought that with the pronouncement of the two-nation theory’s death the riots raging throughout the subcontinent would cease, says Prof Fateh Muhammad Malik in his latest book Fitna-i-Inkaar-i-Pakistan while quoting from Chaudhry Khaleeq-uz-Zaman’s book Pathway to Pakistan. According to Prof Malik, the Quaid-i-Azam refused to sign the statement saying that the two-nation theory was relevant and would remain so forever.

Pakistan was created on the basis of the two-nation theory, as we all know. The theory, initiated by Sir Syed Ahmed Khan in 1867 in the aftermath of the Hindi-Urdu controversy and enunciated later by other Muslim leaders such as Allama Iqbal and the Quaid-i-Azam, says that the Hindus and the Muslims are two separate and distinct nations with their own religions, traditions, social orders and cultural ways. Prof Fateh Muhammad Malik, in his article ‘Two-nation theory is alive’ included in the book, says that the basic facts pointed out by Allama Iqbal in his 1930 presidential address at Allahabad were:

  1. The Muslims of the Indo-Pak subcontinent are not a minority but a separate nation unto themselves.

  2. As per the right of self-determination, this separate nation has a right to create free and independent states in the regions where it has a majority.

And about 25 per cent of the Muslims who did not agree to the theory and believed in a common Indian nation instead, live in India today as a minority.

Some of us may feel that with the creation of Bangladesh in 1971, the two-nation theory had died and is no more relevant today. But** Prof Fateh Muhammad Malik, a staunch supporter of the two-nation theory and a firm believer in the federation of Pakistan, thinks otherwise.** He says the Pakistani and the Bangladeshi Muslims are living a life of independence in their own, separate and free countries as a majority. The Muslim Bengal and the Hindu Bengal live as two separate nations. The Muslim Bengal is a free and an independent state while the Hindu Bengal is a tiny part of the state of India. The existence of Pakistan and Bangladesh as independent, free and separate entities is a miracle created by the two-nation theory. The proclamation of the two-nation theory’s death is not only more than half a century old, it is false, too.

Prof Malik writes that we must not forget that the two-nation theory was born out of eternal truths and essential realities and denying it means accepting the so-called common Indian nation. He firmly believes that Pakistan’s geographical existence makes sense only in tandem with its ideological existence and after Pakistan’s ideological murder its geographical disintegration and merger with an integer (or ‘akhand’) India would be inevitable.

Author of many books, Prof Fateh Muhammad Malik is a critic, researcher and an intellectual and has for long been associated with the teaching of Urdu and Pakistan studies at the university level in Pakistan and abroad. He has also held many important posts such as heading the Pakistan Academy of Letters and the National Language Authority.

He finds the roots and the evolution of the two-nation theory in history as back as in the reign of Mughal emperors Akbar and Jahangir and feels that there have been three vital and developmental phases of the theory: first, it was Hazrat Mujaddid Alf-i-Sani who, during the reigns of Akbar and Jahangir, stood against the attempts of the unscrupulous elements that were trying to forge a common Hindu-Muslim religion and culture and the Mujaddid had to fight for the ideology of a separate Muslim religious identity. Then it was Sir Syed Ahmed Khan who, after failing to unite the Hindus and the Muslims of India, declared that these were two separate nations and warned the Muslims of India to steer clear of the All India National Congress. Then came Iqbal who reminded the Muslims of their one common identity that transcends geographical boundaries: Islam.

Published by** Lahore’s Sang-i-Meel Publications**, the book consists of articles published earlier in an Urdu daily and critically evaluates the notions and analyses of some of the American think-tanks and Indian and American intellectuals and writers.

Prof Malik especially takes to task Stephen Cohen, the author of The idea of Pakistan and other books, and Aisha Jalal for their views on Pakistan and the two-nation theory. He has severely criticised those intellectuals, whether Indian or Pakistani, who favour Indian hegemony and formulating Pakistan’s policies so as to suit Indian and American designs meant to divide Pakistan. Another lot disliked by him are the Pakistani politicians who play to the Indian tune.

**
Prof Malik believes that the two-nation theory is still very much relevant as it is based on historical realities and the fall of Dhaka did not make any dent in it. You may or may not agree with him, but you have to admit that he does have a point and presents it quite forcefully.

[email protected]

**DAWN - Features; August 15, 2008 1
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April 6, 2003

**AUTHOR: Fateh Muhammad Malik: Passion and duty
**

By Nuzhat Rahman

“Teaching is my profession. Nourishing and serving Urdu literature is my passion. The gradual decline of the Urdu language, our writers’ insensitivity, and our governments’ apathy towards literature have prompted me to fight for the survival and revival of our literature and language,” **says Professor Fateh Muhammad Malik. His tone is soft but there is determination in his voice.
**

Professor Malik is an acclaimed critic of Urdu literature, a reputed teacher and a renowned scholar of Pakistan Studies and Islam. He has written several books, articles and research papers in Urdu as well as in English on Iqbaliat, Islam, Pakistani culture and Urdu literature, which have been recognized at national and international levels.

With nearly 40 years of teaching and research experience at the postgraduate level, Professor Fateh Muhammad Malik is currently the chairman of the Muqtadara Qaumi Zaban (National Language Authority), an autonomous body established in 1979 by the government of Pakistan to formulate recommendations for the formal adoption of Urdu as the national and official language.

Although Professor Malik retired in 1996 as director of the National Institute of Pakistan Studies, Quaid-i-Azam University, Islamabad, he still takes classes twice a week.

Commonly described as an ‘ideologized literary critic’ by his friends and all those who have seen his work, Fateh Malik is a critic of integrity. His evaluation of the creative works of others is not determined by his personal likes and dislikes. Holding Iqbal’s writings as the epitome of the ideological reference in Pakistan, he uses them as the yardstick for evaluating and analyzing the works of modern writers in his book Ta’assubat. His main concern has been to see progressive nationalism finding expression in Pakistani literature.

With a brilliance of perception, style and understanding, he has never upheld the dictum of literature for the sake of literature. According to him a writer’s work must have a purpose behind it.

Ahmad Nadeem Qasmi and Faiz Ahmad Faiz are his favourite writers. Professor Malik regards their work as a sensible expression of the concerns of their times. Describing Faiz as a “sufi and a socialist”, he admired him for his capacity to ignore his critics. Faiz never felt constrained to prove his patriotism. In his book Faiz: Sha’iri aur Siyasat, Professor Malik writes about Faiz’s poetry and politics with sympathy, coherence and perception to undo the damage done to the poet by the rightists in the establishment.

In an article Malik wrote about Faiz, he defended the poet’s diction and style in these words, “The melody in Faiz’s poetry is not only the melody of Urdu poetry but the very music of our time.” This was a rejoinder to Anis Nagi who had launched a scathing attack on Faiz, describing him as an “old-timer with an out-moded vocabulary”.

Since Malik is not influenced by the literary and social prejudices of our time, he has not been afraid to express views which are not traditional or conformist. He dedicated his collection of essays** Tahseen-o-Tardeed to Qurratul Ain Haider** at a time when she was under attack from most literary stalwarts in Pakistan for her ‘secular’ stance in her widely-acclaimed novel Aag ka Darya. In his article on her, he praised her for her sense of history and for “rejuvenating our collective thoughts”.

In Malik’s view, the quality of Urdu writing has declined and most of our writers look at the west for inspiration and innovation, which itself is lacking in ideas today. In his opinion, our writers need to know more about contemporary Arabic, Chinese and African literature, because these are the regions where the struggle for survival is taking place. That provides the impetus for good literary writings.

Despite the paucity of material in Urdu on the subject, the veteran critic has managed to compile two books on the burning issues of Palestine and Kashmir, Falastin Urdu Adab Mein and Tehrik-i-Azadi-i-Kashmir Urdu Adab Kay Ainay Mein. In these books he has painstakingly collected several items by Pakistani and Indian writers on the two subjects. The book on Palestine includes short stories, which reflect the sympathy felt by the Muslims of the subcontinent for the people of the Middle East and is a tribute to the victims of western imperialism and the treachery of the Arab rulers. The book on Kashmir is a compilation of poems and short stories written on the Kashmir tragedy by some Pakistani writers and a few courageous Indian writers as well.

His biggest concern at the moment is the absence of the ideological and the socio-political context in the modern Pakistani writers’ works. “Our writers have severed their links with life and society. They are living in ivory towers; oblivious to our dilemmas, our concerns and our national sufferings. They exist in a vacuum. They are only concerned about the awards they seek, book launching ceremonies and, if possible, some trips abroad at the expense of others.

“We hardly come across a book highlighting any national issue of socio-political or cultural significance, which could bring the country in the international spotlight, as Arundhati Roy’s works have done in India. Our litterateurs have even failed to play an active role in our national politics. We do have some journalists today writing objectively and highlighting national issues and our ideology, but, these writings are no substitute for literary works or creative writing. This has prompted me to write articles and books on political issues, setting aside literary criticism for the time being.”

Professor Fateh Muhammad Malik holds our bureaucracy responsible for not promoting Pakistan’s image, and projecting the Urdu language and its cultural heritage at international level. Professor Malik has been to Germany twice to hold the Iqbal Chair at Heidelberg University in 1984-88 and in 1992-96. He has many nostalgic and fond memories of the place when he could introduce Pakistan and Urdu in Germany. He, however, feels resentful of the Pakistan embassy’s couldn’t-care-less attitude towards the language and literature.

At the Muqtadara, Professor Malik is busy getting an Urdu software developed for which the Ministry of Science and Technology has provided financial help. It has already supplied an Urdu keyboard to Unicode of which the Muqtadara is a member.

To integrate Urdu with other local languages of Pakistan, the Muqtadara has a programme of publishing Sindhi-Urdu, Dari-Urdu and Balti-Urdu dictionaries. It has recently published a comprehensive Qanuni Angrezi Lughat in two parts, Darsi Urdu Lughat, Islami Qanuni Lughat, Urdu-Uzbek Lughat and many more important books on various subjects.

Speaking about his future plans, Professor Malik says, “I want to write a book on the intellectual history of Pakistan — its rise and fall. It will be a history of the Pakistani phase of the Progressive Writers Movement — from 1948 to 1954.” It was the phase when writers were active and progressivism and nationalism provided common ground for writers holding diverse views. Reminiscing about his colleagues of that era Professor Malik narrated a verse by Hasan Abidi:

**Kuch ajab bu’e nafas aati hai deevaron se
**
Haa’e kiya log thay zindan men bhi ham se pahlay

**Fateh Mohammad Malik: profile
**
Born in village Tehi (Tala Gang) in 1936

Education: primary schooling in Tehi, high school education in Tala Gang, college education at Campbellpur 1952-1956. Masters in Urdu from Punjab University in 1959.

Professional life: Worked part time as sub-editor in daily Tamir while teaching at Gordon College. Started writing for Radio Pakistan in 1959. Worked as lecturer of Urdu at Government College Rawalpindi, 1961-1972. Was Deputy Director Lahore Curriculum Research and Development Centre. Joined Quaid-i-Azam University in 1974. Was chairman of the Department of Pakistan Studies 1975-1978. Senior Research Fellow, Southern Asian Institute, Columbia University, New York in 1975. Served as Director National Institute of Pakistan Studies, at Quaid-i-Azam University 1983-1984, 1988-1996. Was visiting professor (Iqbal Chair), Heidelberg University (Germany) in 1984-88 and 1992-96.

Publications: Taassubat (1973), Andaz-i-Nazar (1979), Tahsin-o-Tardeed (1984), Iqbal: Fikr-o-Amal (1985), Faiz: Sha’iri aur Siyasat (1988), Punjabi Identity (1989), Iqbal aur Afghanistan (1989), Ahmad Nadeem Qasimi: Sha’ir aur Afsananigar (1992), Islam and the West (1999), Apni aag ki talash (1999), Kashmir Kahani (2001), Fikri Tangdasti (2001), Iqbal Faramoshi (2002), Ghulamon ki Ghulami (2002), Islam versus Islam in Pakistan (under publication)

Edited: Muntakhab Afsane (1980, 1981, 1982), Falasteen Urdu Adab ke Aaine Mein (1983), Tehrik-i-Azadi-i-Kashmir, Urdu Adab ke Aaine Mein (2001), Has also written several research articles and has contributed chapters to various books.

AUTHOR: Fateh Muhammad Malik: Passion and duty -DAWN - Books and Authors; April 6, 2003