Leadership Profile: Muhammad Ali Jinnah - Essay Example

Running Head: LEADERSHIP PROFILE Leadership Profile: Muhammad Ali Jinnah (Quaid-e-Azam) of Leadership Profile “Mohammad Ali Jinnah seemed on the way to leading India; he founded Pakistan instead. For much of his life he championed Hindu-Muslim unity; later he demanded, obtained, and, for a year, ran a separate Muslim homeland. Neither Sunni nor mainstream Shi-ite, his family belonged to the small Khoja or Ismaili community led by the Aga Khan; yet Muhammad Ali Jinnah was in the end the leader of Indias Muslims. Anglicized and aloof in manner, incapable of oratory in an Indian tongue, keeping his distance from mosques, opposed to the mixing of religion and politics, he yet became inseparable, in that final phase, from the cry of Islam in danger”. (Wolpert, 1984, p. 182) Adair, (2002, p. 3) concludes that no communities are identified that do not have leadership in several characteristics of their communal life, though numerous may not have a particular overall leader to make and execute decisions. National practicability depends in some measure on effective leadership. Successful leaders participate in both professional leadership activities (e.g. setting a chore, creating a process for attaining ambitions, lining up methods and routes) and personal leadership activities (e.g. building confidence, gentle for people, acting with integrity). Great suggestions proposed by the right being in the wrong situation, or to the immoral audience, or at the badly chosen time are meant to fail. Great leaders are those who employ and focus the appropriate combination of elements on the dot to impact their world in impressive ways. This idealism, combined with his feeling, dating back to the London days, that there was a role for him on Indias political stage, led him to join the Indian National Congress in 1906 and, three years later, to make a bid, which proved successful, to enter the Imperial Legislative Council as the nominee of the Muslims of Bombay. At Congresss 1906 session, Jinnah acted as private secretary to the president, Dadabhai Naoroji. It was a landmark session: for the first time Congress asked, through its president, for "Swaraj," using the Hindi word for self-rule. Later, when Bal Gangadhar Tilak of Poona, famed for his assertion, "Swaraj is my birthright and I shall have it," was prosecuted by the Raj, Jinnah served as one of the Brahmin defendants lawyers. Remarkably, the majority of what we know about leadership derives from the observation of how folks relate to their immediate heads. Nonetheless, probing individual opinions of “leadership” at the national level is a striking intention (Meigs, 2001, p. 4). On the surface, it may look that leadership behaviors for instance aligning progressions and procedures may be more effortlessly conceptualized at the national level than personal leadership deeds such as performing with decorum. Albeit leaders may appear and depart, the ways they embark upon tasks and state of affairs and care for people is of the essence. Due to the inherent limitations on their institutional powers, leaders of the nation are forced to rely upon their interpersonal skills and arts of persuasion to carry out their policies. Although this description of presidential power appears to place Jinnah squarely into an institutional context that constrains most of their freedom of action, the depiction of leadership style if Jinnah emphasizes the fundamental importance of the personal presidency as well. We mostly view the personal characteristics (or qualities) of Jinnah as critical to successful leadership—and to the ability of political leaders to obtain the kind of “personal influence of an effective sort on governmental action,” which is defined as presidential power. However, in case of Jinnah before they can persuade, political leaders must formulate and develop their policies, gather and analyze immense amounts of information, adapt their strategies and policies to a rapidly changing political environment, and surround themselves with advisers and advisory systems capable of dealing with all of these difficult tasks effectively. Across all of these areas, the individual characteristics of political leaders play a critical role as it proved by Jinnah throughout his political career. The personal qualities for successful leadership of Jinnah were those traits found in “experienced politicians of extraordinary temperament”—ones possessing political expertise, unpretentious self-confidence in their abilities, and who are at ease with their roles and enjoy the job. Noting that the political leadership “is not a place for amateurs,” we should point to the importance of prior policy experience or expertise as shown by him. Further, Jinnah leadership emphasized the need for political leaders to be active information-gatherers and to seek out multiple sources and differing perspectives on policy problems. This involves leaders cultivating enhanced “sensitivity” to the policy environment through both “sensitivity to processes” (who does what and how in the political environment) and “sensitivity to substance” (the details and specifics of policy). The clear message from Jinnah’s leadership style is that the personal qualities of leaders play a significant role in successful (or unsuccessful) presidential leadership—and that leaders who fail to effectively utilize their advisory systems, or who lack appropriate sensitivity to the policy context, are unlikely to develop the foundations of power necessary to persuade anyone. Charismatic Leadership Model Leadership has been viewed from an array of standpoints from qualities and performances through eventuality hypothesis and situational theory to path-goal and charismatic leadership. One idea among much of this investigation is the notion that leadership behaviors and deeds are central determinants of efficacy. Charismatic Leadership is one of the more up to date theories on leadership. Charisma is an exceptional trait of a number of leaders. People frequently consider in person fascinated to a charismatic and magnetic leader. And the magnetism can lead to an influential leadership (Tuomo, 2006, p. 19). Observable facts that can be noticed in charisma comprise: 1. The followers trust the precision of the leaders considerations; 2. The followers experience warmth to the leader and act upon the leader’s decisions enthusiastically; 3. The followers sense a touching association in the assignment they are led to do. Characteristics of Charismatic Leaders Visualization: promotes a vision Pay no attention in self-enhancement: concentrate on social responsibility and combined interests Eagerly makes self-sacrifices to sustain their vision Takes individual risks in aid of a good cause, therefore receiving the high opinion of supporters Possess an unusual faculty to experience willpower: a grip of dedication to the purpose, distinctiveness or mission of the society Strong self-assurance: make sound and opportune conclusions using good analytical, decision making, and planning (Sosik, 2000, p. 60) Quaid-e-Azam as Charismatic Model (Highlights) I will analyze Jinnah’s personality by using the charismatic model. I believe he perfectly fits in this model. He had a strong and clear vision of a separate nation for the Muslims of sub-continent. To complete this dream, he worked day and night without taking care of his health and wealth. He belonged to a good merchant family, but he did not care about his status. He worked together with all the other Muslims irrespective of their status. During his efforts, he did not concentrate on his self-enhancement. He had a mission to fulfill his social responsibility with loyalty. When he was striving for a separate nation, it was generally believed that he became the carrier of (tuberculosis – lethal disease of that time) but he did not mention it to anybody as it might hinder the process of independence of Pakistan. Later, this disease was identified as the main reason of his death. This shows that he did not care about his health and was very loyal towards his mission – he gave priority to it than anything else. Due to his leadership and intellectual abilities all the notorious Muslims of that time did not shy to come under his leadership. They took him as a great leader who will take them to their ultimate destination of a separate homeland. He made quite a few decisions that proved him as a great leader of all times – he was one of those leaders who got independence without giving a drop of blood – no physical fights or torture, it proves his intellectual qualities that distinguish him from many other leaders. Quaid-e-Azam achieved laudable charismatic status by: impressively communicating a persuasive vision of the upcoming keenly considering in his vision insistently promoting his beliefs with never-ending energy putting forward imaginative ideas stimulating surprising performance in followers by (a) expressing buoyancy in followers aptitudes to attain high standards, and (b) building followers reliance, loyalty, and credence in the leader He was a prudent decision maker, a brave gentleman and a great advocate. Indeed, he was a great charismatic leader of his times and possessed all the traits that a good leader should have. Father of Nation: Muhammad Ali Jinnah (Charismatic Leader) Father of the Nation Mohammad Ali Jinnahs accomplishment as the creator of Pakistan, governs all else he did in his extensive and busy public life straddling around forty two years. However, by any norms, his was an action-packed life, his character multidimensional and his accomplishments in other areas were numerous, if not evenly great. Certainly, many were the functions he had performed with distinction: at one occasion or another, he was one of the supreme legal celebrities India had produced throughout the initial half of the previous century, an envoy of Hindu-Muslim harmony, a great constitutionalist, a eminent parliamentarian, a top-quality politician, an unrelenting freedom fighter, an energetic Muslim leader, a political strategist and, above all one of the great nation-builders of contemporary times. Born on December 25, 1876, in a well-known trader’s family in Karachi and educated at the Sindh Madrassat-ul-Islam and the Christian Mission School at his birth location, Jinnah attached to the Lincolns Inn in 1893 to turn out to be the youngest Indian to be entitled to the Bar, three years afterward. Leadership is the aptitude to control and influence others. Leadership is vigorous and is the channel that changes probable into reality yielding affirmative outcomes and that is what Jinnah performed. Leadership characteristics of Quaid-e-Azam are: flexible to circumstances, attentive to social atmosphere, determined and accomplishment oriented, self-confident, accommodating, influential, trustworthy, desire to persuade others, high activity echelon, determined, tolerant of anxiety and wiling to believe accountability. His bravery and audacity, ethical in addition to physical, stable nerve and extraordinary determination ere regularly tested but he for all time came out with distinction and it was for the reason that his constant hard work that Muslims of sub continent are now breathing in a free home. Jinnah officially came into the field of politics in 1905 from the podium of the Indian National Congress and at the Calcutta Congress gathering in December 1906, he also completed his first political dialogue in favor of the declaration on self-government. Dissimilarities in thoughts with Mahatma Gandhi helped Jinnah to quit the Congress. Not that prior to 1913 Jinnah had been indifferent to the Muslim cause. Two years earlier he had introduced the Wakf Validating Bill, designed to safeguard beneficiaries of Muslim family trusts against the folly of any one member of a family. It received the Viceroys assent shortly before Gokhale and Jinnah left for Europe. (Afzal Rafique, 1966) The Bills passage enhanced Jinnahs status among Muslims and doubtless explains Muhammad Alis keenness to induct him into the League. Either luck or astuteness in judgment or a combination had brought the still-young Jinnah to a position of significance in Congress, the League and the Council alike. When Gokhale and Pherozeshah Mehta, another Congress stalwart, died in 1915, Jinnahs importance increased. Tilak was in prison in Mandalay; among those who remained on the scene, few could rival Jinnah in talent or breadth of influence. His position was further strengthened when, in 1915, Congress and the League agreed, largely at his initiative, to hold their end-of-the-year rallies in the same place and at the same time. Some Muslims of Bombay, where the sessions took place, tried to disrupt the Leagues meetings, to which a few Hindu leaders had been invited. When, on one occasion, the Rajs police failed to control the disturbers, Jinnah alleged "connivance." In the future many in Congress would follow the Jinnah of 1915 and accuse the Rajs police of "connivance" with elements that sought to prevent Hindu-Muslim understanding. The following year, in a speech in Ahmedabad, Jinnah was openly idealistic. In words that remain relevant to this day he said: For a real New India to arise, all petty and small things must be given up. To be redeemed, all Indians must offer to sacrifice not only their good things, but all those evil things they cling to blindly -- their hates and their divisions, their pride in what they should be thor oughly ashamed of, their quarrels and misunderstandings. These are /. a sacrifice God would love. He took command of the Muslim League in 1913 and gave a fourteen-point legitimate reorganization map to defend the political rights of Muslims of the subcontinent. In 1919, Jinnah reconciled from the Congress and shifted his center of attention to Muslims wellbeing. Jinnah persuaded that a divider of India along religious outlines was the single way to protect Muslim political power by the late 1930s. For that reason he met many political leaders and went to an assortment of conferences (1930-1932). In 1937 Jinnah has put a fresh life into the Muslim League and acknowledged, "Even if we have to go through fire and blood we must march on to freedom, otherwise, we will forever remain poor, weak, illiterate, and slaves of Hindus” (Jawed, 2005, pp. 45-46) In 1940, the Muslim League approved the Lahore Resolution and everybody begins calling M.A. Jinnah as "Quaid-e-Azam", the Great Leader. Jinnah has such a compelling and charismatic personality. Each person accepted the marvelous character and his unalterable willpower for a separate independent state. Lastly, in 1947, after many efforts he was victorious in giving birth to a new state, Pakistan, a zenith of all his hard work. When Wavell was asked for his opinion of Jinnah, the former Viceroy sighed and said, "He was a very difficult man to deal with." Also finding him hard, Mountbatten did, however, once say to his Press Attache, "You know, I like the old boy, really." A man like Auchinleck "admired" Jinnahs "inexorable determination." This determination thwarted Gandhis one-India bid, yet the Mahatma called the Quaid "a good man" in 1944 and "a great Indian" in 1946. Earlier, in the late twenties, Gandhi had described Jinnah and Sir Tej Bahadur Sapru as "the two cleverest lawyers of India." (Husain Zakir, President Zakir Husains Speeches 1973) The qaum loved him and was proud of him. Because of him Muslims inherited a part of the subcontinent. It looked as if even a light push would topple the thin old man. In reality his spirit had the strength and stability of granite, and his mind the sharp edge of a razor. He did not budge, no matter what the threat, fear or inducement; and he did not let adversaries get the better of him in argument or negotiation. That he was a Shia in a qaum with a large Sunni majority did not hurt him. He and the League successfully used the slogan of "One God, one Book, one Prophet." The formula that removed the qaums misgivings in this regard was one that has been used in all ages and places: "We will side with brothers against cousins, and with cousins against outsiders." Jinnah did not break bread or crack jokes with the common man, yet neither did he shame Muslim masses with accusations of backwardness. Sayyid Ahmad Khan, the reformer, had done that, to his cost. Jinnah did not exhort them to alter their ways; he only asked for their support for political aims. Aware that his unbending posture strengthened the League, the Muslim masses, as we have seen, not only forgave the posture, they admired him for it. He was not a religious or social reformer, or a religious or social thinker, but Saleem Qureshi exaggerates when he says that "Jinnah seems to have altogether lacked an inner life." We know that Sarojini Naidu had recognized Jinnahs interior idealistic impulse when he was in his late thirties; and we have seen that it was never extinguished. Let us look, at this stage, at two additional instances where the impulse showed itself. In March 1948, when bitterness over Kashmir was fresh, Jinnah was asked by Eric Streiff of the Neue Zurcher Zeitung if Pakistan and India would cooperate against any outside aggression. Replied Jinnah: “I have no doubt in my mind that it . . . is of vital importance to Pakistan and India as independent sovereign states to collaborate in a friendly way jointly to defend their frontiers. But this depends entirely on whether Pakistan and India can resolve their own differences in the first instance . . . . If we can put our own house in order internally, we may be able to play a very great part externally in all international affairs”. The other instance is a radio broadcast he made on Eid Day in November 1939. Said Jinnah: If we have faith in love and toleration towards Gods children, to whatever community they may belong, we must act upon that faith in the daily round of our simple duties No injunction is considered by our Holy Prophet more imperative or divinely binding than the devout but supreme realisation of our duty of love and toleration toward all other human beings. In the early months of 1948 Jinnah permitted himself a few long-denied luxuries. He would sit in the garden of Government House, contemplate, and even enjoy a short nap in the open. Or he would bend down and pick a flower. But he was not avoiding work. Callers found him "surrounded by mounds of files." He minutely examined every Bill requiring his signature. Often he would return it, demanding clearer language. In April 1948 he was too ill to work at his desk. He would lie on the sofa in his Government Houe suite, reading newspapers, official documents, and yards of teleprinter tape. The following month he moved to the hill town of Ziarat, seventy-odd miles from Quetta. But it was not a holiday. Black despatch-boxes, the initials M.A.J. stamped on them, arrived daily, and the Quaid studied their contents. An A.D.C., who was in Ziarat said afterwards: "My clearest memory of him is of his slim hands, busy with papers." Another aide remembers that Jinnah could be sharp tempered but also willing to apologize. "I am old and weak and sometimes I am impatient," he would say. "I hope you will forgive my bad manners." (Afzal Rafique, 1966) Jinnah was tremendously dedicated to his work and the manner he dealt with tiring circumstances was remarkable. The role he performed in the construction of Pakistan in 1947 itself speaks of his vibrant leadership traits. Few individuals appreciably modify the route of history. Fewer still amend the diagram of the world. Barely any person can be accredited with creating a nation-state. Mohammad Ali Jinnah performed all three. References Adair, J. (2002), Inspiring Leadership: Learning from Great Leaders, Place of Publication: London, p. 3 Afzal Rafique, (1966), Speeches and Statements of Quaid-e-Azam M.A. Jinnah, Research Society of Pakistan, Lahore, 1966. Husain Zakir, President Zakir Husains Speeches, Publications Divisions, New Delhi, 1973. Jawed Ajeet, (2005), Jinnah: Secular and Nationalist. New Delhi, Faiz books, xiv, 392 p. ISBN 81-902991-1-5. Meigs, M.C. (2001), Generalship: Qualities, Instincts, and Character, Journal Title: Parameters. Vol. 31 No. 2, p. 4. Sosik, J.J. (2000), The Role of Personal Meaning in Charismatic Leadership, Journal of Leadership Studies, Vol. 7 No. 2, p. 60. Stanley Wolpert, Jinnah of Pakistan (New York: Oxford University Press, 1984), p. 182. Tuomo, T. (2006), How To Be An Effective Charismatic Leader: Lessons For Leadership Development, Development and Learning in Organizations, Vol. 20 No. 4, p. 19. You must reference - you are still not doing it accurately.  You need to reference the theoretical models and demonstrate that you understand them.  It is unclear which model you are going to use for your analysis.  Your analysis needs better referencing and appears to be descriptive rather than using a model to analyse the leaders behaviour. When you use a quotation you must give the page number of the reference. Hope this helps. Read More