"Do you realise" said the Right Honourable Mohammed Ali Jinnah to his lieutenant, Raja sahib of Mahmudabad, "that there are over seventy two sects and differences of opinion, regarding the Islamic faith. We shall not be an Islamic state, but a liberal democratic Muslim state." (Memoirs: Isha'at Habibullah). Various aspects of the Quaid-e-Azam's life and the background are indicative of the Founders' desire for a modern, secular, albeit Muslim Pakistan instead of an obscurant, retrogressive, theocratic, Islamic state.
Founder was to echo his thoughts to the Raja sahib, in his epic address of August 11, 1947, to the Nation vis-à-vis the landmark lines: "You may belong to any religion or cast or creed that has nothing to do with the business of the state,"
Having accomplished his purpose of life in the two nation theory and a separate homeland for the Muslims, Jinnah's desire for a secular Pakistan is best emphasised, explained in this citation of August 11, 1947. Ironically, sixty four years, there after, the debate still rages whether the Founder desired his Nation to be secular or Islamic! Be that it may be so, crystal clear that when he spoke to the citizens of Pakistan, while slamming his fist on the lectern in his delivery from the State Bank of Pakistan on August 11, 1947, that Jinnah wished, nothing but a secular Pakistan. Friday, September 9, 2011, Altaf Hussain, Chairperson of MQM, rendered his video telephone talk from Mill-hill London to his fellow Mohajir's residing in Karachi. Altaf Hussain categorically affirmed that Right Honourable Mohammed Ali Jinnah aspiration were for a secular Pakistan. Four days later, to Altaf Hussain's observation, rhetoric, Professor Ghafoor Ahmed, made the rebuttal: "MQM Chief distorting history." (Dawn: Tuesday, September 13, 2011). Reality, sectarianism has surfaced in Pakistan. Today we suffer from conflicts of jarring and varying sects of Islam.
The fault our erstwhile President, General Zia-ul-Haq, manipulated Islam, deemed fit to trust his brand of religion that verged on radical Salafism, on a clueless and gullible nation. This was the Mard-e-Momins means to ensure and retain, his hold on the Presidency for eleven years (1977- 1988). Zia-ul-Haq welcomed militant organisations and allowed their operation in Waziristan. Zia-ul-Haq openly encouraged and supported the al Qaeda. Zia's legacy proved disastrous for Pakistan. End of Zia's archaic reign of hypocrisy and religiosity came about with his demise on August 17, 1988 in the explosion of wooden cartons of sera hua amb rotten mangoes placed strategically in the pilots' cabin, in the infamous Bhawalpur plane crash. However, by then sectarianism had taken roots. Full stop came with the alarm and uproar of the cold blooded murder of the high profile Shaukat Reza Mirza, Managing Director of Pakistan State Oil on July 26, 2001 that sent the Nation in a shock and realisation that they were being driven to abyss. Pakistan was being sucked into a dangerous and self destructive vortex, fuelled by advocating radical fundamentalism. Sectarian divide had been reignited that led to a blood bath. President Pervez Musharraf and Shaukat Raza Mirza were known to each other, through their mutual friend, Prime Minister Shaukat Aziz.
Funeral of Shaukat Raza Mirza, at the Defence Imam bargh, the erudite legal brain, Shehenshah Hussain, through his tears, made the assessment: "Murderers of my dear friend Shaukat Raza Mirza are not jehadis but terrorists. Administration is reluctant to take them on, because of apprehensions that they will annoy certain foreign powers." And the legal eagle Ali Mohammed Namazi, who was also present at the farewell rites of his fellow Persian contemporary Shaukat Reza Mirza, added:
"From 1977 onwards, onset of the wicked Zia-ul-Haq's era, we have been brainwashed with the Wahabi interpretation of Islam. Our salvation from sectarianism lies in Jinnah's secular vision for Pakistan." Two months after the slaying of Shaukat Raza Mirza, came the eventful 9/11 in New York and Washington. The sane General Pervez Musharraf joined hands with the Americans when the choice, option, ultimatum was given to him by the US, "you are with us or against us." Following the tragedy of 9/11, Musharraf concluded Americans could not be treated as pushovers. Suave Ali Mohammed Namazi's observation: "9/11 is the best thing that has happened to the Shiites of Pakistan."
DINA WADIA NEE MOHAMMED ALI JINNAH
Disclosures have been made by Quaid's daughter Mrs Dina Wadia in the affidavit filed through her Legal Counsel Crawford Bailey in Mumbai (Ketan Tanna: Two countries and a daughter: Times of India: October 21, 2007). Dina Wadia is contesting the illegal acquisition of her parents' mansion "South Court" under the Evacuee Property Act of June 1948, also lends credence that our Quaid had conceived, a liberal, secular Muslim Pakistan. Dina has revealed what had already been known to my late father, Haji bhai Esmail Dossa and Bombay's Khoja Isna'asheri community, that Ruttie Jinnah's parents and Quaid's in laws, namely the Petit/Wadia/Tata's have their antecedents in France and also their burial grounds in Cemetiere du Pere Lachaise" of Paris. For students of history who may desire to see the site, this particular two hundred year old grave yard is adjacent to the Russian cemetery which contains, the remains of the celebrated Polish composer Chopin. To reach this place one should take the Metro (under ground) and commute to the station of Gambetta or Pere Lachaise.
It is correct the Quaid abstained and did not participate in the Christian wedding ceremony of his only daughter Dina and Neville in All Saints Church, Malabar Hill, on November 15, 1938. Jinnah contended himself with sending a bouquet of flowers. Letter of Jinnah addressed to his daughter Dina is self speaking. (Pakistan Times April 23, 1970)
However, as asserted by his daughter in the Court proceedings for taking, over of her mother Ruttie Jinnah's property, South Court in Mumbai, she was never disowned by her father and the Quaid had a very cordial equation with his son-in-law Neville and his European samdis Sir Nez and Lady Evelyn Wadia.
KAZ'IM ALI HUSSAIN DOSSA
Information about Jinnah's secular outlook has come to me from my very well read, barrister, cousin, late Kaz'im Ali bhai Hussain Dossa, former Secretary of Karachi Stock Exchange. Kaz'im was a long time resident of Bombay and London. He graduated from St. Xavier's College of Bombay. Fast pace bowler, Kaz'im was in the pre-partition cricket team of Rusi Modi, Hussain Mamsa, Polly Umrighar and K.C.Ibrahim. In London, Kaz'im did his Bar from Lincolns' Inn. In Karachi, Kaz'im was a colleague of the former Attorney General Aziz Munshi and the late Justice Dorab Patel. Kaz'im's narrative, Jinnah was born on December 25, 1876 at Wazir Mansion, Karachi. Jinnah's date of birth, synchronised with the Christmas of Roman Catholic Christians. Evident, Jinnah was therefore destined, fated to fall in love with a Christian woman namely Ruttie, daughter of Sir Dinshaw and Lady Dina Petit. Ruttie was born in Bombay, on February 20, 1900 and according to the log maintained by the Roman Catholic (R.C.) Church of Colaba, Bombay, Ruttie was baptized in the premises. Kaz'im Ali Hussain Dossa relates Founder's father, Jinnah Poonja and Mithibai Poonja were Ismailis. As was the tradition, for the name giving to the Founder, his f
ather and mother took their first born, for didar defines audience, to their Mata Salamat, the matriarch Lady Shams Ali Shah, wife of the forty seventh Ismaili Imam Ali Shah. Didar of the Mata Salamat was conducted in the old Khoja Jammat Khana, Kharadhar.
Mata Salamat endowed the name of Mohammed Ali after the Ottoman Janisary, General Mohammed Ali Pasha, the subjugator of the Bedouin, Salafis in the battle of Najaf of October 10, 1801. Kaz'im stated in accord with norms, in pre-partition India, Khoja Ismaili's only recited their dua in Jamaat Khana's, in circles, men and women sitting together, un-segregated.
Given the back ground, citations, incidents and premises cited in this composition, the conclusion, for sure Jinnah was indifferent to varying sectarian practices and he never wanted a theocratic state with all its manifested, contradictions. He sought a liberal, democratic and secular