TOPIC # 1

EVOLUTION & GROWTH OF MUSLIM SOCIETY IN

SUBCONTINENT
Pakistan emerged on the world map on August 14 1947. It has its roots into the remote past. When British
archaeologist, SIR MORITIMER WHEELER was commissioned in 1947 by the government of Pakistan, he entitled his
work as “Five Thousand Years of Pakistan”. He writes in “The Indus Civilization” that Pakistan has a history that can
be dated back to the Indus valley civilization.

A. ADVENT OF ISLAM IN INDIA (712-1206):

1. Arab rule of Sindh: During Hazrat Omar’s Caliphate, the Governor of Iraq sent an expedition by land, which
captured Makran under the command of Rabi Bin Zeyad Haris. Though Makran was conquered but the victory was
short-lived, as the locals recaptured the country. In fact the permanent Muslim foothold in the subcontinent was
achieved with the entrance of Muhammad Bin Qasim.
2. Trade relations b/w Arabia & the Subcontinent: long before the advent of Islam in Arabia, the Arabs used to
visit the coast of Southern India, which then provided the link b/w the ports of South and South East Asia. A
number of Arabs lived in coastal area embraced Islam. During those days of 711 A. D., some Muslim traders living
in Ceylon died and the ruler of Ceylon sent their widows and orphans back to Baghdad. They made their journey by
sea. The King of Ceylon also sent many valuable presents to Walid and Hajjaj. As the eight-ship caravan passed by
the seaport of Daibul, Sindhi pirate, who were being supported by Raja Dahir, looted it and took the women and
children prisoner.
3. Muhammad bin Qasim’s invasion (712):
In 712, Hajjaj sent 6000 selected Syrian and Iraqi soldiers and a baggage train of 3000 camels to Sindh under the
command of his nephew and son-in-law Imad-ud-din Muhammad Bin Qasim (695-715). He first captured Daibul,
and then turned towards Nirun. Dahir was overpowered and killed and Muslims conquered Brahmanbad.
In the words of Italian scholar “F. Gabrieli,” “Present day Pakistan, holding the values of Islam in such high esteem,
should look upon the young Arab conqueror, Muhammad Bin Qasim, almost as a founding father, a hero of South
Asian Islam.”

Besides being a great general, he was also an excellent administrator. He established peace and order as well as a
good administrative structure.
4. Spread of Islam.
5. Raids of Mahmud of Ghazni (998-1030): Mahmud of Ghazni (979-1030) led a series of raids against Rajputs and
rich Hindu temples and established a base in Punjab for future incursions. His court was full of scholars including
Ferdosi the poet, Behqi the Historian and Al-Beruni the versatile scholar. He was called the Idol Breaker.
6. Al-Beruni, real founder of two-nation theory in South Asia: he wrote Kitab-ul-Hind
7. Shahab-ud-din Muhammad Ghuri’s rule: he was the first Muslim ruler to conquer Delhi and established a
Muslim rule in India. In 1192, he defeated Raj Chauhan in the 2nd battle of Tarain. He had no heirs so he left his
throne for his slaves to whom he treated as sons.
8. Effects of the establishment of Muslim rule.

B. DELHI SULTANATE (1206-1526):

1. Slave Dynasty: Qutbuddin Aibak, the first Muslim Governor of Delhi.
2. Khalji Dynasty (1209-1320): founder was Jalal-ud-din.
3. Tughluq Dynasty (1325-1413): Muhammad Ibn Tughluq (1290-1351) was the Sultan of Delhi from 1325- 1351.
Mahmud was the last ruler from 1399-1413.
4. Destruction of Delhi by Tamerlane (1398):
5. Sayyid Dynasty (1414-1451):
6. Lodi Dynasty (1451-1526):
7. Role of Delhi Sultanate in expansion of Islam:
I. Role of Sufis & Ulemas: Hazrat Ali Hajveri, Moin-ud-din Chisti, Qutub-ud-din Bakhtiyar Kaki, Farid-ud-din Ganj
Shakar, Nizam-ud-din Aulliya, Bahaudin Zikariya, Rukn-ud-din Alam.
II. System of administration:
III. Cultural development:
IV. Economic development:
V. Social development:

C. ESTABLISHMENT OF MUGHAL EMPIRE (1526):

1. Battle of Panipat (April 1526): Babar ousted Ibrahim Lodi
2. Wars of Succession, Humayun & Sher Shah (1530-1556): Humayun defeated Bahadar Shah in 1535 and
captured Gujarat. Later on, Sher Khan defeated Humayun and ruled over many parts of subcontinent and finally
died in 1545.
3. 2nd battle of Panipat & reestablishment of Mughal Empire (1556): Humayun recaptures Hindustan just before
his death.
4. Akbar the Great (1556-1605): I. Akbar and Islam II. Prosecution of Islam in the name of Din-e-Illahi III. Political
impact of Akbar’s Toleration policies on Muslims.
5. Glorious period of Shah Jahan (1628-1658):
6. Shah Jahan & English Company: in 1632, he permitted the English merchants to set up a trading post in Surat. K.
K. Aziz in ‘A History of the Idea of Pakistan’ “By 1700, the East India Company extended its commercial activities in
Bengal and had established itself as a leading player in Indian politics.”
7. Aurangzeb Alamgir (1658-1707): he was regarded as Zinda Peer. He compiled Fatawa-I-Alamgiri. He converted
Dar-ul-Harb into Dar-ul-Islam.
8. Fall of Mughal Empire:
9. Ahmed Shah Abdali & 3rd battle of Panipat (1761):

D. IMPACT OF ISLAM:
1. Religious influence:
2. Cultural influence:
3. Social influence:
4. Influence on intellectual life:
5. Economic influence:
6. Influence on political life:
7. Influence on Business:

E. RELIGIOUS AMALGAMATION:
1. Bhakti Movement: the purpose of the movement was to eradicate the evils of Hindu religion. There was no
difference b/w Ram and Rahim and Quran and Pran in this movement. The main purpose was to resist spread of
Islam.
2. Mahdavi Movement: Sayyid Muhammad of Junapur stood and claimed himself as Mehdi. But with the blessing
of God, he was put to his end at the fatwa of Sheikh Makhdum-al-mulk.
3. Akbar’s Din-I-Illahi:
TOPIC # 2
RELIGIOUS MOVEMENTS
“The history of efforts and movements aimed for the renaissance of Islam and the Muslim rule in the subcontinent
is as old as the downfall of the Muslim rule. No doubt these various efforts and movements failed to achieve their
objectives immediately but it can be said without any doubt that the various efforts made and the movements
launched for the renaissance had the great impact on the advent of Muslim nationalism. Therefore, all these
efforts and movements inevitably are considered to be a great asset of the Muslims of the subcontinent.”

1. IMAM RABANI HAZRAT MUJADID ALF THANI (1564-1624):

I. Introduction: born in Sarhind on June 26, 1564. He joined Naqshbandia Silsila at the age of 36. His father Sheikh
Abdul Ahad was a well-known Sufi. He was one of the disciples of Khawaja Baqi Billah.
II. Un-Islamic Practices:
III. Din-e-Elahi:
IV. Negative attitude of Ulema:
V. Submissive attitude of masses:
Services:
I. Purification of Muslim society: in his writings Ittiba-al-Nubuwwah, he quoted Imam Ghazali justifying the need for
prophet hood and explaining the inadequacies of human intellect. He had an excellent knowledge of Hadith and
Tafsir.
II. Preservation of Islamic faith:
III. Preservation of values:
IV. Logical negation of Hindus’ beliefs:
V. Wahad-ul-Shahud: he was highly critical of the philosophy of Wahadat-ul-Wajud, against which he gave his
philosophy of Wahadat-ul-Shahud; the difference b/w the man and his creator. His greatest work was the
Tauheed-I-Shahudi.
VI. Negation of Din-e-Elahi:
VII. Two-Nation concept:
VIII. Imam Rabani & the Mughals: he refused to prostrate before Jehangir, as a result of which he was imprisoned
at Gwalior Fort for 2 years until the Emperor realized his mistake.
IX. Publications of Imam Rabani:
X. Dr. Riaz-ul-Islam in his book ‘A history of Freedom Movement’ wrote, “Mujaddid boldly opposed all plans to
bring Islam and Hinduism together on the religious level, which could not but loosen the Muslim grip on the
sources of Imperial strength. He clearly enunciated that Islam and Kufar were two different entities which cannot
be fused together.”
XI. “He passed away leaving behind him a deathless legend, a legend of dedication to the cause of Islam.”
XII. Gardan Na jhuki jis ke Jehangir ke agy, jis ke nafs-e-garam se garamey Ehrar.

2. SHAH WALLI-ULLAH (1703-1762):

I. Introduction: in the 18th century, after the death of Aurangzeb, Islam in the subcontinent was facing menacing
problems such as sectarian conflicts, low moral tone of the society, poor understanding of the Holy Quran etc.
Shah Walli-ullah was born on February 21st, 1703 in UP. His real name was Qutab-u-din Shah Wajud-ud-din. His
father Shah Abdul Rahim was a Religious scholar who had founded the Rahimiya Center for religious learning in
Delhi. At the age of 14, he completed his studies in the fields of Holy Quran, Hadith, Fiqah, philosophy,
Jurisprudence and basics of medicine. At the age of 17, he became the head of Rahimiya Center and had been
serving for 12 years.
II. G. Allana wrote in “Our Freedom fighters”, “He was not an extremist in his religious views and his searches in
the realm of Sufism had mellowed his thinking, making his teachings the voice of synthesis rather than that of anti-
thesis.”
III. Maulana Obaidullah Sindhi wrote in his book ‘Shah Walli Ullah, “The essence of the teaching of Shah Abdur
Rahim and his brother was an effort to discover a path which could be traversed together by the Muslim
philosophers and Muslim jurists.”
IV. Religious Services:
i. Bridge the gap b/w Sufis and religious scholars:
ii. Emphasis on Islamic teachings:
iii. Translation and Teachings of the Holy Quran: in 1737-38
iv. Socio-religious services: during his visit to Mecca on the pilgrimage in 1730, he returned in 1732 with a vision.
He wrote Hujjat-ullah-il-Balighah.
V. Economic Services: he advised the Mughals to be conscious of their duties and not to indulge in accumulation of
wealth. Economic prosperity depends on the hard work of its Labourers. Those people have the right on wealth of
the nation who work hard for the prosperity of country.
VI. Political Services: he wrote letters to Ahmad Shah Abdali. Finally, Marhattas were defeated by Abdali and Najib-
ud-Daula, in the 3rd battle of Panipat in 1761. He wrote, “Give up the life of ease. Draw the sword and do not to
sheath it till the distinction is established b/w true faith and infidelity.”
VII. Allama Iqbal his address published under the title ‘Reconstruction of religious thought in Islam’, “The task
before the modern Muslim is immense. He has to rethink the whole system of Islam without completely forgetting
the past. Perhaps the first Muslim who felt the urge of the new spirit in him is Shah Wali Ullah of Delhi.”
VIII. G. Allana wrote, “Shah Wali Ullah always thought ahead of his times and was in that respect a true visionary
and pioneer. He had an encyclopedic mind and a heart that beat in union with compassion for his fellowmen. He
has left a mark on his times and has bequeathed a rich legacy of learning to the Muslims of India.”
IX. “Crowns come and go, the people alone are immortal”

3. MUJAHIDEEN MOVEMENT BY SAYYID AHMED SHAHEED BARAILVI:

I. Introduction: Ahmed Shaheed was born on 29 November 1786 in Rai Bareli. He was very mush impressed by the
teachings of Alf Thani and Shah Walli-ullah. After performing Haj in 1821, he stayed in Mecca and acquired
knowledge of various Islamic movements of the world.
II. Religious services: the basic purpose of the movement was to make Islamic government should be based on
Shariah that bound the Muslims into a single community, as was in the times of “Khilafat-e-Rashida”. He laid a
great stress on the importance of Jihad for Muslims and organized them against the Sikhs. In 1818, he wrote Sirat-
i-Mustaqim.
III. Political services & Jihad movement: he directed Maulana Ismail and Maulana Abdul Haye to march with a
party of 6000 Mujahideen. He reached Nowshera in 1826. He sent message to Sikh ruler Ranjit Singh to embrace
Islam. On December 1826 at Akora, Mujahideen defeated the Sikhs. Mujahideen fought 2nd battle at Hazro and
won that too. Yar Muhammad, the Governor of Peshawar joined Syed Ahmad along with the Pathans. Mujahideen
were rose to 80,000. Yar Muhammad betrayed and killed by Mujahideen in 1829. In 1930, Syed Ahmad captured
Peshawar. Shariah was imposed. After leaving from Peshawar, at Balakot, Sikhs attacked the Mujahideen in which
Syed Ahmad and other eminent leaders were died.
TOPIC # 3
WAR OF INDEPENDENCE (1857-59)
1. Background: The British maintained their empire in the Indian subcontinent for nearly 200 years. The first 100
years were marked by chaos and crisis. The Sepoy Rebellion erupted in 1857 was an important event in the history
of the Indo-Pak.
2. Causes of Revolt:
I. British had failed to respect the Traditions & religion of their troops:
II. Rumours circulated that the cartridges for the newly issued Lee-Enfield rifles were greased with the fat of cows
& pigs:

III. The revolt first started at Barrack Pore in Bengal in March 29th 1857:
IV. The issue exploded in Meerut, near Delhi in the Ganges River Valley: 85 men of the 3rd light cavalry refused on
April 23 1857.
V. Members of 11th and 20th infantry regiments too revolted: slaughtered 40 British officers and civilians in
Meerut.
3. War Period:
I. Sepoy reinstated 82-year old Bahadar Shah Zafar.
II. State of Oudh was the center point of the rebellion.
III. On May 30 1857, rebel forces besieged Europeans along with the Loyal Indians at the British residency in
Lucknow.
IV. British forces retaliated and on September 15, five days of ferocious fight was held.
V. A relief force reached Lucknow residency on September 25 but became pinned there until late November, when
2nd relief force broke the siege and evacuated them.
VI. The British returned to Oudh in February 1858 with an army of 30,000 men.
VII. On March 23, 1858, the city of Lucknow fell; Bahadar Shah was exiled to Rangoon where he later on died.
VIII. Finally, Nana Sahib, his general Tantia Topi and other leaders were killed and arrested, and in April 1859, the
revolt ended.
4. Consequences:
I. Absence of unity:
II. Ill-planned war:
III. Formal end of Mughal Empire:
IV. Started the Crown rule:
5. Impact of British rule on Muslims after War of Independence:
I. Treated with distrust:
II. Ruthless punishments:
III. Government posts were snatched away:
IV. Took all inherited lands and palaces:
V. New education system:
VI. Employment opportunities were closed:
VII. Poverty etc.
TOPIC # 4
DEOBAN + NADWA
A. DEOBAND MOVEMENT (1866-1947):
1. Background: Apart from the Aligarh Movement, there were many other forces working in the Sub-continent
that contributed to national consolidation. These were in the form of institutions that grew up within the country.
These institutions occasionally held views in opposition to the Aligarh leadership, but they all worked towards a
common goal; national awakening and integrity.
2. Establishment: Iqbal said “It’s neither a creed nor a sect; Deobandi is the name of every rationalist religious
man.”

• Most important of these institutions was the seminary at Deoband. The original idea of establishing a madrasa
for teaching religious subjects was that of a practicing sufi and a reputed saint, Haji Muhammad Abid of Deoband.
He became the honorary patron and manager of the seminary, and when ample funds became available, Maulana
Muhammad Yaqub, a leading educationist, was appointed as the headmaster. On April 14, 1866, the madrasa
started functioning in a small mosque.
• The madrasa at Deoband followed the Madrasa-i-Rahimiyah in its emphasis on Hadith, but it also incorporated
many features of the new educational institutions established by the British, e.g., division of students in regular
classes, attendance registers and written examinations. By 1931, 900 students were enrolled in the madrasa,
including 43 foreign students.
• Maulana Mahmud-ul-Hasan, who remained head of the institution for 23 years, encouraged contacts between
Aligarh and Deoband. In 1920, the Maulana established the Jami'ah Milliyah for students who had discontinued
studies at Aligarh during the Non-Cooperation Movement. The Jami'ah incorporated many features of Deoband.
• Another personality associated with Deoband was Maulana Ubaid Ullah Sindhi. He figured in the "Raishmi
Roomal Tehrik" launched by Maulana Mahmud-ul-Hasan and left India for Afghanistan during the World War I to
organize actions against the British. He was appointed as Home Minister in the provisional government of India
formed at Kabul. However, after the failure of the scheme, he proceeded to Moscow and then from Turkey to
Mecca.
3. Need for Establishing Deoband:
I. Historical grudges of the Christians:
II. Against the Christian missions:
III. Spread of European culture:
4. Objectives:
I. Fundamentalist in religious matters but flexible in political affairs.
II. Calling for the true Islam of Quran and Hadith.
III. Upholding the principles of immutability of the Shariat.
IV. Projects the golden vision of Islam.
V. Stipulates e central role of Ulema in rejuvenation of Muslim society.
5. Contribution of Dar-ul-uloom:
I. Role of Ulemas:
II. Muslim’s inferiority complex was removed:
III. Struggle for freedom:
IV. Strengthen the faiths:
V. Madrassah Mazahr-e-Uloom:
6. Comparison of Deoband & Ali Garh:
I. Religious difference: Deobandis stood for rigid and orthodox Islam; the study of Hadith occupied the main place.
The door of Ijtihad was closed tightly. While Sir Syed approached Islam from the values of the modern west. He felt
the necessity of Ijtihad.
II. Political difference: Sir Syed remained loyal to the British, while Maulana Qasim fought against the British.

B. DAR-UL-ULOOM NADWAH-TUL-ULOOM OF LUCKNOW (1894-1947):

1. Background: Prof. Dr. Shafique Ali Khan in ‘Two Nation Theory-As a Concept, Strategy & Ideology.’ “There was a
common view that there was three main distinct tendencies prevailed among Muslims; the first was that of
Deoband, pro-religious and anti-English; the 2nd tendency was that of Ali Garh, pro-English and anti-Congress and
the third tendency was that of Nadwah, pro-British, anti-Ali Garh and anti-Deoband.”
Under the president ship of Maulana Lutfullah Sahib, the first session was held at Kanpur in 1893. The purpose was
to bridge the gap b/w modern and orthodox group.
2. Founders of Nadwah: Maulana M. Ali Mongheri was the first secretary general. Others were Maulana Shibli
Nomani, Syed Sulaiman Nadvi etc.
3. Objectives:
I. To introduce suitable changes in the syllabi of Islamic theological institutions.
II. To change the syllabi with the view to bringing it in line with the change conditions of the modern age.
III. To examine the principles and injunctions of the Shariat with a view to keep it conformity with the fundamental
guidance of the Holy Quran and Sunnah.
IV. To train and educate preachers who have the deep knowledge of the Holy Quran and Ahadees along with the
deep insight of the prevailing situation.
4. Achievements:
I. Bridge the gap b/w religion and modernism:
II. Create a new mould of educational system:
III. Body of Ulema:
IV. Served as envoys and ambassadors:
V. Finest Islamic literature:
VI. The Dar-ul-Musannifin, or "Academy of Authors", at Azamgarh, manned by the former students of the Nadwa,
is a byproduct of the institution.
5. Contribution of Shibli Nomani: Shibli Nomani wrote extensively on Islam, highlighting those periods and
personalities that offered guidance, and provided inspiration to the Muslims, enabling them to take their proper
place in the world. His writings include the series "Heroes of Islam". The first book of this series was "Al-Mamoon",
a biography of Mamoon-ur-Rasheed. Other books in the series included the biographies of Imam Abu Hanifa, Imam
Ghazali and Maulana Roomi.

TOPIC # 5
SIR SYED (1817-98) & ALI GARH MOVEMENT
A. BACKGROUND:
1. “The events of 1857 have a two-fold significance in the history of modern Muslim India. They dealt a final blow
to the idea of the Mughal Empire on one hand, and they put a seal on the debacle of the Muslims in all walks of life
on the other.”
2. Dr. Waheed-uz-Zaman wrote in ‘Towards Pakistan’, “After the Holocaust of 1857, the Indian Muslims came
under a dark cloud. It was perhaps natural for the new rulers to turn their back on those who by religion were
connected with the erstwhile rulers of India. The Muslims were not only dislodged from power but were also
penalized. The government singled them out for exclusion from any position of responsibility, as it was very widely
believed that the responsibility for the ‘Sepoy Mutiny’ rested mainly on the Muslims. It was therefore quite natural
again for the British authorities to suspect the Indian Muslims as potential rebels. The Muslims’ share in the
administration of the country was reduced to negligible proportions.”
3. W. W. Hunter in ‘the Indian Mussalmans’, “There is now scarcely a government office in Calcutta in which a
Muhammadan can hope for any post above the rank of porter, messenger, filler of ink-pots and menders of pens.”
4. “The War of Independence 1857 ended in disaster for the Muslims. The British chose to believe that the
Muslims were responsible for the anti-British uprising; therefore they made them the subject of ruthless
punishments and merciless vengeance. The British had always looked upon the Muslims as their adversaries
because they had ousted them from power. With the rebellion of 1857, this feeling was intensified and every
attempt was made to ruin and suppress the Muslims forever. Their efforts resulted in the liquidation of the Mughal
rule and the Sub-continent came directly under the British crown.”
5. “After dislodging the Muslim rulers from the throne, the new rulers, the British, implemented a new educational
policy with drastic changes. The policy banned Arabic, Persian and religious education in schools and made English
not only the medium of instruction but also the official language in 1835. This spawned a negative attitude
amongst the Muslims towards everything modern and western, and a disinclination to make use of the
opportunities available under the new regime. This tendency, had it continued for long, would have proven
disastrous for the Muslim community.”
6. Dr. Waheed-uz-Zaman wrote in ‘Towards Pakistan’, “Coupled with this policy of repression by the government
was the Muslims’ unwillingness to reconcile themselves to the changed circumstances. They were loath to take to
western learning as it would, they thought, produce disbelief in the Muslim faith. It was argued that to read English
was forbidden by the laws of Islam. “Pride of race, memory of bygone superiority, religious fears and a not natural
attachment to the learning of” Islam were some of the most powerful factors which precluded the Muslims from
accepting their new position. They were not prepared to change with the times.”
7. Dr. Waheed-uz-Zaman wrote in ‘Towards Pakistan’, “While the Muslims thus sulked in the corner brooding over
their misfortunes, the majority community, with its traditional flexibility of mind, continued to make a great
progress.”
8. Dr. Waheed-uz-Zaman wrote in ‘Towards Pakistan’, “They desperately needed a bold leader who can pull them
out of the quagmire and stem the tide of their further degeneration. It was at this time that Syed Ahmed Khan
came forward to lead the destinies of his co-religionists and help them steer through stormy seas of ignorance and
superstitions to safe shores of confidence and fresh aspirations.”

B. INTRODUCTION:
1. “As a social reformer, a political leader, a religious thinker and as a moralist, a rationalist, a humanist and a
jurist, he contributed much to the realm of theology, philosophy, religion, history, literature, education and
politics, besides building institutions which aimed at eradicating ignorance, apathy and superstition.”
2. “Sir Syed washed off the dust of the centuries and melted the ice of rigidities that had made the Muslims
moribund. It was he who brought about a rapprochement b/w the British and the Muslims who had been
characterized for over a century as the inveterate foes of the colonies.”
3. “A great thinker and reformer, Syed Ahmed Khan shaped the destiny of Muslims in the subcontinent and
galvanized a frustrated mass of people into a nation with a future.”
4. “Syed Ahmed Khan appeared on the horizon of Indo-Pak at a time when the existence of the Muslims in the
subcontinent was at a stake.”
5. “Sir Syed's first and foremost objective was to acquaint the British with the Indian mind; his next goal was to
open the minds of his countrymen to European literature, science and technology. “
C. EARLY EDUCATION & PROFESSION:
He was born in October 17, 1817 A.D. in Delhi. His mother Aziz-un-Nisa took a great deal of interest in his
education. Then he got education from Maulvi Hamid-ud-Din. He became Naib Munshi in 1839 and Munshi in
1841. In 1867, he was promoted as the Judge of the Small Causes Court. He retired in 1876.
D. CONTRIBUTION IN POLITICS: the political career of Sir Syed began after 1857.
Dr. Waheed-uz-Zaman wrote in ‘Towards Pakistan’, “He was neither a politician nor a political leader. He was
essentially a social reformer and his panacea for all the ills of his community was education.”
1. The Causes of the Indian Revolt (1858): on July 28 1859 about 15,000 Muslims assembled in the famous Delhi
mosque to thank Queen Victoria for the general amnesty. He wrote, “The British had no attachments with the land
over which they ruled and had no access to the minds of its people.” The book was translated and sent to all, high
officials and members of the British parliament.
HUME, the father of the India National Congress said, “It was after reading Syed Ahmed’s book on the Causes of
Mutiny that I first felt the need of having a forum of public opinion of India and eventually the Indian National
Congress came into existence.”
Sir Syed wrote, “Granted that the intentions of government were excellent, there was no man who could convince
the people of it; no one was at hand to correct the errors which they had adopted.”
Dr. Waheed-uz-Zaman wrote in ‘Towards Pakistan’, “The pith and soul of this pamphlet is that the estrangement
b/w the governors and the governed led to the Indian Mutiny.”
2. Pamphlet ‘The Loyal Muhammadans of India’ (1860): these were the series of articles.
3. Tabyin-ul-Kalam: he tried to bridge the gap b/w the Christians and the Muslims. Sent 500 copies to British
parliament.
4. British Indian Association (1866): purpose was to keep in touch with the British parliamentarians. Both Hindus
and Muslims could be the members.
5. Urdu-Hindi Controversy (1867): it was started at Benares. He said, “Now I am convinced that these two
communities will not join whole-heartedly in anything. He who lives will see.”
6. Speech on Local Self Government System (1883): “For socio-political purposes – the whole of the population of
England forms but one community. It is obvious that the same cannot be set of India.”
7. United Indian Patriotic Association (1888): “As a practical counterblast to the Congress, Sir Syed formed still
another association in August 1888, which was open to members of all communities.”
He founded United Indian Patriotic Association and in connection with this party he wrote to General Graham,
“The aim of this party is to oppose the political ideals and activities of the Congress.”
And Sir Syed was correct in his thoughts, it is also clear from the statement of the Governor of Madras who once
said, “An eagle doesn’t care a bit for the chirping of sparrows (Hindus) but if a falcon (Muslims) dares to oppose
him he at once breaks its neck.”

E. RELIGIOUS SERVICES:
1. Risalah Ahkam-I-Taam-I-Ahli-I-Kitab (1868):
2. Essay on ‘the Life of Muhammad and Subject Subsidiary Thereto’: Sir William Muir wrote a book “The Life of
Muhammad” in which he gave false knowledge about Muhammad (PBUH) and Islam.
3. Tahzib-ul-Akhlaq (1870):
4. Tabyin-ul-Kalam: he tried to bridge the gap b/w the Christians and the Muslims.
5. Commentary on Holy Quran: it was in Urdu in 7 volumes.
6. Rahe Sunat Aur Rad Biddat & Kalamat-ul-Haq:
7. Muhammadan Defence Association (1893): to counter Anti-Cow Killing Society founded by B. G. Tilak in 1890.
“Its aim was to acquaint the authorities with the views of the Indian Muslims and also to prevent them from
participating in political agitation.”, writes Waheed-uz-Zaman.

F. AS A FATHER OF TWO-NATION THEORY:

1. “After the Urdu Hindi controversy, now I am convinced that these two communities will not join whole heartedly
in anything, he who lives will see.”
G. EDUCATIONAL SERVICES:
1. Dr. Waheed-uz-Zaman wrote in ‘Towards Pakistan’, “He firmly believed that the crying need of the moment for
his community was not their participation in politics but a comprehensive plan of education to fit them for life in a
changing world.”
2. As a prophet of education:
In the words of Iqbal, “The real greatness of the man consists in the fact that he was the first India Muslim who felt
the need of a fresh orientation of Islam and worked for it – his sensitive nature was the first to react modern age.”
He was appreciated by The Times of London as a Prophet of Education.
3. Educate, Educate & Educate: “In our right hand will be the Holy Quran and there will be philosophy in our left
hand and then there will be Crown of Laelaha on our head.”
4. 1859: Built Gulshan School in Muradabad.
5. 1863: Set up Victoria School in Ghazipur.
6. Translation Society (1864): established in Ghazipur. It was later on known as Ali Garh Scientific Society; the
purpose was to translate the European books into Urdu for Muslims. It was being managed by Raja Jai Kishan Das.
7. Ali Garh Institute Gazette (1866): he himself wrote articles and editorials.
8. Society for Educational Progress of Indian Muslims (1870): in 1869, he went to London and took a keen
observation of Oxford and Cambridge and decided to establish a university in India.
9. Tahzib-ul-Akhlaq (1870): he founded a monthly journal in the lines of Spectator, an English magazine. “It’s
object was to bring home to the Muslims the need for liberalizing their religious thoughts and turning to western
education in order to regain their former prosperity.”
10. Muhammadan college Fund Committee (1872): purpose was to raise funds for new educational institutions. It
worked for 3-years.
11. Ali Garh (May 24, 1875):
Sir Syed said, “From the seed which we sow today there may spring up a mighty tree whose branches, like those of
the banyan of the soil, shall in their turn strike firm roots into the earth and themselves send forth new and
vigorous saplings. This college may expand into a university whose sons shall go forth throughout the length and
breadth of the land to preach the gospel of free enquiry, of large hearted toleration, and of pure morality.”
Firstly MAO college, later on in 1920, it became Ali Garh Muslim University (AMU).
12. Ali Garh as nursery of politicians: Quaid regarded it as ‘a nursery of politicians’. He also said that “Ali Garh is
the arsenal of Muslim India.” He further stated, “Ali Garh is the ammunition for the Pakistan movement.”
13. Ali Garh Movement & Freedom Fighters: Muhammad Ali, Shaukat Ali, Hasrat Mohani.
14. Scholars of Ali Garh: Saddat Hasan Minto, Ismat Chughtai.
15. Muhammadan Educational Conference (1886): a general forum which held its meetings at various places and
carried the message of Ali Garh at all parts of the country.
16. United Indian Patriotic Association (1888): “As a practical counterblast to the Congress, Sir Syed formed still
another association in August 1888, which was open to members of all communities.”
17. The Muhammadan Defense Association of Upper India (1893):

H. CONCLUSION:
1. He once said, “I don’t agree with those who believe that political discursion would be conducive to our national
progress. I regard progress of education as the only means of national progress.”
2. He was denounced as Kafir, but he persisted with determination.
3. Dr. Waheed-uz-Zaman, “Towards Pakistan”: “Sir Syed Ahmed Khan was neither a traitor nor a turn coat. He
sincerely believed that the Muslims were backward, educationally and economically, and were far behind the
Hindus in every respect. There could be no cooperation between them in a political struggle unless they were on a
footing of quality. He, therefore, worked ceaselessly to divert the Muslim energies into literary rather than political
activities. Cooperation with the government was their only chance.” “He started out as a nationalist and ended up
as a champion of Muslim rights.”
4. Sir Syed’s contribution to Muslim renaissance in India can be summarized in one phrase, “that it was the
inculcation of self-confidence in his people”.
5. He shaped the destiny Muslims with a nation with future.
TOPIC # 6
THE INDIAN NATIONAL CONGRESS (1885)
1. REASONS BEHIND THE CREATION:
I. Civil service agitation: in 1876, Surender Nath Banerjee of Bengal founded the Indian association with the object
of making it the center of an all India movement. The agitation took a serious turn when the Secretary of State
reduced the age limit for Civil Service examination from 21 to 19 years.
II. Vernacular press act & Arms act (1878): it made distinction b/w the Indians and the Europeans. The Vernacular
press act imposed restriction only on the Indian languages press and not on newspapers published in English.
III. Ilbert Bill (1883): C. P. Ilbert who was the law member of the Viceroy council, introduced a bill to enable Indian
session judges to try Europeans, as had been the practice in the presidency town, the Indian British community
started a fierce and persisted agitation against the measure.

2. FORMATION OF CONGRESS:
I. Allan Octavian Hume, a retired British civil servant, held series of meetings with Lord Dufferin, the Viceroy. He
further went to Britain met with John Bright, Sir James Caird and others.
II. Convention of the Indian National Union (Dec. 1885): on his return to India, he invited the convention of Indian
National Union, an organization he had already formed in 1884. 70 delegates, most of them were lawyers,
educationalists and journalists, attended it. The first session of Congress was presided over by Womesh chandra
Banerjee. Out of these 70 delegates, only 2 were Muslims.

3. OBJECTIVES:
I. To seek the cooperation of all the Indians in its efforts.
II. Eradicate the concepts of race, creed and provincial prejudices and try to form national unity
III. Discuss and solve the social problems of the country.
IV. To request the governments to give more shares to the locals in administrative affairs.

4. BRITISH ATTITUDE TOWARDS CONGRESS:

The members of the Congress expressed their satisfaction and loyalty to the British Raj. But, the first demand of
Congress in the field of constitutional reforms made in 1892, when it was urged that indirect election by the local
bodies to Legislative councils should be held to be final and not to subject to veto by government. Lord Lytton
declared that Congress represent nothing but the social anomaly of their own position. Lord Dufferin passed a
remark on Congress as a “microscopic minority”.

5. ATTITUDE OF MUSLIMS TOWARDS CONGRESS:

Firstly, Congress showed itself as a national body. Two Muslim presidents were chosen b/w 1885-1896 named as;
Badruddin Tyabji in 1887 and R. M. Sayani in 1896, but later on, Sir Syed changed the minds of the Muslims.

6. SIR SYED & CONGRESS:

He founded United Indian Patriotic Association and in connection with this party he wrote to General Graham,
“The aim of this party is to oppose the political ideals and activities of the Congress.”
And Sir Syed was correct in his thoughts, it is also clear from the statement of the Governor of Madras who once
said, “An eagle doesn’t care a bit for the chirping of sparrows (Hindus) but if a falcon (Muslims) dares to oppose
him he at once breaks its neck.”

TOPIC # 7
PARTITION OF BENGAL (1905-1911)
“Important landmarks of history don’t reach their culmination without a long chain of precedent causes and events
that imperceptibly direct the course of history to that final fulfillment.”
A. REASONS:
1. As the rule of the East Company spread form the South through Bengal to the North, country was divided into
presidencies and provinces. Bengal with a number of adjacent territories like Assam, Orissa and Bihar became a
very extensive and unwieldy province, Calcutta as capital.
2. Administrative problems due to huge size:
3. In Feb. 1904, Lord Curzon toured Eastern Bengal to study the problems himself. At Dacca, he was the guest of
Nawab Salimullah with whom he held discussions.
4. Curzon, the Viceroy of India, sent the proposal to London in February 1905. The Secretary of State for India St.
John Brodrich sanctioned it in June, and the proclamation of the formation of the new province was issued in
September. The province of Bengal and Assam came into being on October 16 1905.
5. Before partition, in 1903, the total area of the province of Bengal was 189000 sq. miles with population of 78
million. Province was given revenues of 75, 00,000 pounds.
6. Assam with capital of Calcutta, with population of 54 million (42 million Hindus and 9 million Muslims), and an
area of 141, 580 sq. miles. Eastern Bengal with Capital at Dacca and an area of 106, 540 sq. miles. The population
was 31 million (18 million Muslim and 12 Million Hindus).
7. Obstacles to travel in Eastern Bengal:
8. Little attention towards the education & public works:
9. Muslims were totally ignored in Eastern Bengal:

B. REACTION OF THE MUSLIMS:

1. “Incidentally, the partition went in favor of the Muslims. Before the partition, Western Bengal, being the first
area to come under western influence, was developed and industrialized. It was a striking contrast to the eastern
part where the Muslim peasantry was crushed under the Hindu landlords, the river system was infested with
pirates, and very few funds were allocated for education. It was dreaded as a place of banishment. The partition
helped boost Bengali literature and language; efforts were also made towards the social, economic and
educational uplift of the Muslims.”
2. Hindus media and lawyers were enjoying monopoly before the partiton.
3. Nawab Salimullah Khan of Dacca established “Mohammedan Provincial Union”.
4. Muslims of West Bengal founded “Mohammedan Literary Society”.
5. Economic, social and cultural uplift of the Muslims in the Eastern Bengal:

C. REACTION OF HINDUS:
1. The Muslims outnumbered the Hindus in Eastern Bengal and this alleviated the Bengali Muslims politically and
economically. This resulted in a series of unprecedented agitation by the Hindus.
2. They alleged that Lord Curzon had deliberately tried to divide the Hindus and the Muslims by drawing a line
between the Hindu and the Muslim halves of Bengal. And by favoring the Muslims by giving them a new province
in which they were in a clear majority, had struck a deadly blow to Bengali nationality. They branded him as the
upholder of the devilish policy of 'divide and rule'.
3. He was blamed that he tried to vivisect the Bengali homeland; he had struck a deadly blow at Bengali
nationalism.
4. Dr. B. R. Ambedkar writes, “The Bengali-Hindu had the whole of Bengal, Orissa, Assam and even UP for his
pasture. He had captured the civil service in all these provinces. The partition of Bengal was a diminution in the
area of this pasture – the opposition to the partition of Bengal on the part of the Bengali Hindus was due
principally to their desire not to allow the Bengal Mussalmans to take their place in Eastern Bengal.”
5. T. Walter Wallbank writes, “There were other motives too, less indigenous. Lawyers in Calcutta feared that the
competition of the new law courts to be set up in Dacca and businessmen also dislike the prospect of competition
from new enterprises that might spring up in the new provinces.”
6. Hindus feudal lords and businessmen vis-à-vis Hindu Officials:
7. They launched a mass movement, declaring October 16 as a day of mourning in Calcutta. Surrindernath Banerji
and Bipin Chanderpaul were among the people who were more aggressive.
8. Influenced by the Chinese boycott of American goods, the Hindus started the Swadeshi Movement in 1908
against the British.
9. In the meantime, the Hindus raised the Band-i-Mataram (first appeared in a Bengali novel ANAND MATH written
by Bankim Chandra Chatterji) as the national cry protecting worship of Shivaji as a national hero. This organized
anarchist movement took a terrorist turn resulting in political sabotage and communal riots.
10. Dada Bhai Naroji encouraged the Hindus by saying that: “Agitate, agitate over the whole length and breadth of
India.”

D. RESULT OF THE HINDU REACTION:

1. I. H. Qureshi writes, “Nothing illustrates so well the validity of Sir Syed’s reading of Hindu mind as the agitation
against the Partition of Bengal.”
2. T. Walter Wallbank writes about B. G. Tilak, “Tilak’s nationalism was exclusively Hindu, and in this connection he
founded a Cow Protection Society and that was aimed only at Muslims. B. G. Tilak was the father of Indian unrest;
agreed by the mostly British historians.”
3. Hindus started targeting Muslims as well as the British officials. An attempt was made to assassinate the Viceroy.
A bomb was also thrown on a Bengal magistrate; as a result two English ladies were killed. Many Hindus were
arrested. It further exacerbated the situation.

E. ANNULMENT OF PARTITION (1911):

1. In 1911, the partition was cancelled by the Royal announcement by his Majesty King George V on 12 December
at the occasion of the coronation at the Delhi Darbar.
2. “Keeping in view the fluid political situation in India and the cult of Hindu revivalism, the British decided to undo
their earlier decision to please the Hindus. The provinces were reunited in 1911. This act saddened the Muslims. It
was a catalyst in making the Muslims of India realize the need for a separate homeland.”

F. SIGNIFICANCE:
1. Hindu Muslim relations worsened:
2. It negate the Congress’s claims:
3. Sir Syed’s fears came true:
4. Establishment of Muslim League:
5. British-Muslim relations affected:
6. Call for the unity for the Muslims:

G. CONCLUSION:
Waheed-uz-Zaman writes, “In December 1911, the settled fact of the Lord Morley was unsettled by the annulment
of the partition of Bengal.”

THE GOAL OF ALL INDIA MUSLIM LEAGUE CHANGED AT ITS LUCKNOW SESSION HELD IN 1913 from G. Allana’s
Pakistan Movement: Historic Documents:
“Attainment under the aegis of the British Crown of a system of self-government suitable to India through
constitutional means, by bringing about, amongst other things a steady reform of the existing systems of
administration by promoting national unity, by fostering public spirit among the people of India. And by
cooperation with other communities for the said purpose.”

TOPIC # 8
ALL INDIA MUSLIM LEAGUE (1906)
1. BACKGROUND:
• Three factors had kept Muslims away from the Congress, Sir Syed's advice to the Muslims to give it a wide berth,
Hindu agitation against the partition of Bengal and the Hindu religious revivalism's hostility towards the Muslims.
The Muslims remained loyal to Sir Syed's advice but events were quickly changing the Indian scene and politics
were being thrust on all sections of the population.
• But the main motivating factor was that the Muslims' intellectual class wanted representation; the masses
needed a platform on which to unite. It was the dissemination of western thought by John Locke, Milton and
Thomas Paine, etc. at the M. A. O. College that initiated the emergence of Muslim nationalism.

2. ESTABLISHMENT OF AIML:
• On December 30 1906, the annual meeting of Mohammedan Educational Conference was held at Dhaka under
the chairmanship of Nawab Wiqar-ul-Mulk. Almost 3,000 delegates attended the session making it the largest-ever
representative gathering of Muslim India. For the first time the conference lifted its ban on political discussion,
when Nawab Salim Ullah Khan presented a proposal for establish a political party to safeguard the interests of the
Muslims; the All India Muslim League.
• The headquarters of the All India Muslim League was established in Lucknow, and Sir Aga Khan was elected as its
first president. Also elected were six vice-presidents, a secretary and two joint secretaries for a term of three
years. The initial membership was 400, with members hailing proportionately from all provinces. Maulana
Muhammad Ali Jauhar wrote the constitution of the League, known as the "Green Book". Branches were also
setup in other provinces. Syed Ameer Ali established a branch of the League in London in 1908, supporting the
same objectives.

3. OBJECTIVES:
I. To inculcate among Muslims a feeling of loyalty to the government and to disabuse their minds of
misunderstandings and misconceptions of its actions and intentions.
II. To protect and advance the political rights and interests of the Muslims of India and to represent their needs
and aspirations to the government from time to time.
III. To prevent the growth of ill will between Muslims and other nationalities without compromising to its own
purposes.

4. CONCLUSION: “Many Hindu historians and several British writers have alleged that the Muslim League was
founded at official instigation. They argue that it was Lord Minto who inspired the establishment of a Muslim
organization so as to divide the Congress and to minimize the strength of the Indian Freedom Movement. But
these statements are not supported by evidence. Contrary to this, the widely accepted view is that the Muslim
League was basically established to protect and advance the Muslim interests and to combat the growing influence
of the Indian National Congress.”

TOPIC # 12
KHILAFAT MOVEMENT OR INDIAN MUSLIM MOVEMENT
(1919–24)
1. BACKGROUND:
I. “Victorious Nations were sitting on a peace table like vultures feasting in a carcass, each trying to grab as much as
it could of Turkey and of other Muslim Territories. Turkey the seat of Caliph was in danger, Muslims were bound to
emphatically and violently protest against the unholy conspiracy against Muslim countries. The purpose being to
save the Khilafat from being liquidated.”
II. Waheed-uz-Zaman wrote, “With the Allied victory at the end of the First WW, the Muslims became
apprehensive about the probable destiny of turkey. They demanded that Jazirat-ul-Arab including Mesopotamia,
Arabia, Syria and Palestine with the holy places situated therein must always remain under the direct suzerainty of
the Khalifah.”
III. “As an institution, the Khilafat had a checkered past. It had originally migrated from Medina to Damascus and
from Damascus to Baghdad. For sometime it was located in Egypt, then it fell to the lot of Turkey, very much as a
prize.”
IV. “The Lucknow pact showed that it was possible for middle-class, English-educated Muslims and Hindus to arrive
at an amicable settlement on Hindu-Muslim constitutional and political problems. This unity reached its climax
during the Khilafat and the Non-Cooperation Movements.”

2. OBJECTIVES:
The objectives were as follows:
1) To maintain the Turkish Caliphate.
2) To protect the holy places of the Muslims.
3) To maintain the unity of the Ottoman Empire.
There was absolute unanimity among the Indian Muslims. Though separated from Turkey by thousands of miles,
they were determined to fight Turkey's battle from India.

3. JALIANWALA BAGH TRAGEDY:

Rioting started in Amritsar on April 10, 1919. On April 13, 1919, a crowd assembled at the Jalianwala Bagh. These
protestors were unaware of a ban that had just been imposed by the martial law administrators on public
meetings. Sir Michael O'Duiyer opened fire on the crowd, resulting in 379 dead and 1,200 wounded.

4. TREATY OF SEVRES (1920):

When the terms of the Treaty of Sevres were announced in 1920, it caused deep resentment among the Muslims.
They felt betrayed. In June 1920, 90 influential Muslims wrote to Lord Chelmsford, the Viceroy, informing him of
their intent to start a non-cooperation movement against the government from August, until the terms of the
treaty with Turkey were revised.

5. KHILAFAT CONFERENCE (1919): On 5th July 1919, under the leadership of Hakeem Ajmal Khan and Dr. M. A.
Ansari, Khilafat Conference was held to set a platform for the Khilafat movement. October 27, 1919 was observed
as the ‘Khilafat Day’ and the well-known Khilafat Movement was started.
“To secure the acceptance of their demands as body known as Khilafat Conference was institute at a meeting of
Hindus and Muslims on November 23, 1919, at Delhi. B. R. Ambedkar wrote, “Mr. M. K. Gandhi took a leading part
in these discussions and it was he who advised the Muslims to resort to non-cooperation to get their demands
accepted by the government.”
“Ali brothers were ready to jump into the ring where brave men were needed to right a wrong, backed by
orthodox Muslims.”

6. KHILAFAT COMMITTEE: Maulana Muhammad Ali Jauhar, who in H. G. Well’s words, possessed “the heart of
Napoleon, the tongue of Burke and the pen of Macaulay”, challenged the British imperialism on their breach of
promises. Maulana Shaukat Ali was appointed as Secretary of the committee.

7. FIRST SESSION OF KHILAFAT CONFERENCE (DEC. 1919): first session was held at Amritsar under the president-
ship of Maulana Shaukat Ali. In this conference, it was decided to send a delegation to Europe.

8. DELEGATION TO EUROPE: A deputation headed by Maulana Muhammad Ali reached Europe in March 1920 and
addressed various meetings in Paris and London.
Speaking in London, he said, “Turkey cannot be torn into fragments like Germany and Austria, because the day you
fear the Empire of the Khilafat to fragments, you outage the feelings of seventy five million of your own people.
That is where the principle of self-determination comes in.” finally, the delegation returned home empty-handed
in October 1920.

9. CONGRESS & NON-COOPERATION MOVEMENT:

Waheed-uz-Zaman wrote, “It was not easy even for a man of Mr. Gandhi’s influence as there was a powerful
section of opinion in the Congress who were opposed to their participation in an agitation which was purely
religious and exclusively a Muslim affair. But Mr. Gandhi insisted that the Congress should join hands with the
Muslims in their hour of trial.”
G. T. Garatt writes in ‘An Indian Commentary’, “for Mr. Gandhi, it was such an opportunity of uniting Hindus and
Mohammedans as would not arise in a hundred years.”
Congress agreed on the non-cooperation programme at a special session at Calcutta in September 1920. This
decision was later confirmed and elaborated at the annual session of the congress at Nagpur and following
practical steps were recommended:
1) Surrender of all British titles.
2) Refusal to attend any govt. functions.
3) Withdrawal of all students from schools and colleges.
4) Boycott of British law courts by lawyers and litigants.
5) No service by Indians in the British army in Mesopotamia; and
6) No participation in the coming elections either as electors or as candidates.

10. QUAID-E-AZAM’S REACTION:

Waheed-uz-Zaman writes, “It was at this point that Mr. Jinnah finally left the Congress never to return (Sept.
1920). As a strict constitutionalist, he could not subscribe to the methods now being favoured by the Congress
Party. He was not opposed to agitation or even to strong measures in support of India’s claim but he dislike and
distrusted the kind of programme the Congress Party had now adopted.”
Quaid said, “Your way is the wrong way: mine is the right – the constitutional way is the right way.” He further said
about Gandhi, “I have great respect and admiration for him, but I am sure he is taking the country to a wrong
channel.” His words about non-violent were, “If we are going to regulate everything in our country by the doctrine
of non-violent, non-cooperation, then I am afraid we are forgetting the human nature.”
Syed Sharifuddin Pirzada writes, “Besides the distaste for unconstitutional methods, he took exception to the
Gandhian programme even on practical grounds. He could not contemplate how long the non-violent, non-
cooperation could last if all the students were withdrawn from schools and colleges.”

11. KHILAFAT MOVEMENT & ITS FAILURE: According to W. J. Waston, “In terms of sheer physical proportion it was
one of the greatest movements of the world.”
According to Jawaharlal Nehru’s ‘An Autobiography’, “It is estimated that during the months of December, 1921
and January, 1922 about 30,000 people belonging to both the communities went to jail.

12. THE HIJRAT OR THE MASS EXODUS (August 1920): it was the outcome of the suggestion by certain Muslim
religious leaders and it was reported that it was Maulana Abu-al-Kalam Azad who was the first to prescribe this
remedy of mass migration to Afghanistan vis-à-vis Jamiyat-al-Ulema-i-Hind – they issues a fatwa that India was a
Dar-ul-Harb. Around 925 eminent Muslims signed this fatwa. Acting upon this advice some 18000 Muslims, mostly
from Sindh and NWFP, marched towards Afghanistan. But the Afghan authorities declined to admit these intending
emigrants and they were turned back with hundreds dying on the roadside due to the difficulties of the journey.
T. Morrison writes, “Leaving behind them the roads doted with graves of old men, women and children, when the
unhappy Muhajarin returned, they found themselves homeless and penniless; their property which they had sold
for a tithe of its value was in the hands of others.”

13. MOPLAH UPRISING (1921): Along the Malabar coast of India in the Province of Madras, there lived a fearless,
fanatical and poverty-stricken group of Muslim people known as the Moplahs. In mid of August 1921, agrarian riots
broke out in Nilambur. They rose first against the British authorities and then against their Hindu lords. Four
thousand Moplahs were killed in action and tens of thousands were injured. Martial law was proclaimed and order
was restored after a great deal of bloodshed.
W. C. Smith writes in ‘Modern Islam in India’, “The bitter; Moplahs were bitterly anti-Hindu, bitterly anti-British,
bitter against the world that gave them only misery. According to a conservative estimate, the total loss of life was
10,000.”

14. MOPLAH TRAIN TRAGEDY:

Around a hundred prisoners, confined in a closed and almost airtight goods van, were transported by rail. When
the door was opened, 66 Moplahs were found suffocated to death and the remaining 34 were on the verge of
collapse.

15. ARREST OF ALI BROTHERS (Sept. 1921):

Besides other events, the arrest of the Ali brothers in September 1921 gave a severe blow to the Khilafat
Movement.

16. INCIDENT OF CHAURI CHAURA (FEB. 1922): On 5th Feb. 1922, the non-cooperation movement was called off
by Mr. Gandhi after the tragic incident at Chauri Chaura – small town of district Farkh-a-bad - where 22 policemen
who interfered with a procession were burnt alive by the frenzied crowd.

17. ROLE OF GANDHI: Mr. Gandhi said, “I claim that with us both the Khilafat is the central fact, with Maulana
Muhammad Ali, because it is his religion, with me because, in laying down my life for the Khilafat, I ensure the
safety of the cow, that is, my religion from the Mussalman knife. This may seem a lower ideal. But there is no
concealment in it.”
“Gandhi the so called “Prophet of Revolution” appeared to turn pale. He admitted that he had blundered. He
undertook a fast like a penitent sinner. He had not the courage to face the natural consequences of his plans.”

18. DIVISIONS B/W HINDUS & MUSLIMS:

I. All this was followed by Hindu-Muslim communal clashes, particularly in Multan and Bengal in September 1922.
The Sanghattan and Shuddi movements were offshoots of these communal rioting, which were anti-Muslim and
aimed at Hindu revivalism.
II. Waheed-uz-Zaman writes, “There were frequent occasions when Hindus and Muslims drank water from the
same cup. On one occasion the Muslims even invited Swami Shardhanand, a Hindu religious leader, to address a
Muslim gathering in a Delhi mosque. But these fits of sanity were so few and this phase of the Indian communal
problem was so short-lived that nothing constructive was achieved. It did appear at the same time that the
traditional hostility had been composed, but in fact the cracks were only papered over and no filled. It was an
unreal alliance of strange bed-fellows in common misery and not an enduring unity which springs from purity of
hearts and thorough understanding.”
III. He further writes, “Even in the prisons, the division b/w the Hindus and Muslims persisted. The situation in the
Punjab seemed to have been specially severe. The Muslims were confined as C class prisoners were obliged to line
up at a distance from the Hindu cooks who threw them their loaves of bread. Every care was taken to avoid
‘pollution’. The Muslim political workers had to put the iron cups in a row and retire. The non-Muslim cooks never
put cooked vegetables or pulses if the cup was in the hands of the Muslim, because there was the danger of his
pollution touch.”

19. HINDU MOVEMENTS:

I. Ariya Samaj: To spread hatred against the Muslims and establish the Hindu Temple of Learning.
II. Swami Shardanada Shudi Movement: To purify the subcontinent from the Muslims. Lala Lajpat Rai and Swami
Shardanada were amongst the leaders.
III. Sanghatan movement: started by Dr. Moonje from Lahore. To spread hatred against the Muslims and trained
the Hindus.
IV. Tabligh and Tanzeem: started by the Muslims to counter the Hindus’ aggression and intimidation.

20. CONCLUSION & RESULTS OF THE KHILAFACT MOVEMENT:

I. In 1924, Turks under Mustafa Kamal were consolidating their position in Turkey. They announced an end to the
Khilafat. It was a great blow to Indian Khilafatists who had been campaigning on behalf of Turkey and Khilafat.
Gradually the enthusiasm of the people died down and the Khilafat Conference and Committee developed new
interests and in a short time nothing but their name remained.
II. Waheed-uz-Zaman writes, “It can safely be said that if the lack of political unity b/w the Hindus and the Muslims
had been the only obstacle in the way of freedom. India had surmounted it during the Khilafat agitation days. But
mush more important than the presence of political unity was the absence of social unity which had always stood
like the Great Wall of China b/w the two communities.”
He further writes, “This was, in sum, the Khilafat Movement of India. Although it lingered on even after the
instigation of the Caliphate was officially abolished by the Turks themselves in March 1924, the movement lost
such effectiveness, as it had ever possessed when the non-cooperation agitation was suspended by Mr. Gandhi. As
a reaction to the short-lived unity during the agitation days, a rich crop of communal riots followed all over India.”

III. “The Khilafat Movement was an asset for the struggle of Pakistan. It made clear to the Indian Muslims to trust
neither the British nor the Hindus, but to look to their own strengths for self-preservation.”
IV. In the words of T. Walter Wallbank, “It could be argued that the seeds of Pakistan were sown by this one
event.”

TOPIC # 13
NEHRU REPORT (AUGUST 1928)
A. BACKGROUND:
1) Delhi Muslim Proposals:
A group of prominent Muslims met at Delhi on March 20, 1927, to find a way out of the existing political impasse.
Mr. Jinnah presided in this meeting. The following formula was evolved: Sindh should be separated from Bombay;
Reforms should be introduced in NWFP; In Punjab and Bengal, the proportion of representation should be in
accordance with population etc.
2) The Government of India Act 1919:
was essentially transitional in character. Under Section 84 of the said Act, a statutory Commission was to be
appointed at the end of ten years to determine the next stage in the realization of self-rule in India.
3) Simon Commission:
Accordingly, the Simon Commission was sent to the Sub-continent under the command of Sir John Simon. All
members of the commission were British. This was regarded as highly insulting to the Indians and immediate
protest was raised from all the important political parties against the “all whites”. When the Simon Commission
arrived, the local masses welcomed it by with slogans of "Go back Simon!” All the major political parties of Sub-
continent, except the Shafi League of Punjab, boycotted the Simon Commission (All India Muslim League was split
into two wings in Dec. 1927.Shafi and Jinnah League.)
4) After the failure of Simon Commission, there was no alternative for the British government but to ask the local
people to frame a constitution for themselves. They knew that the Congress and Muslim League were the two
main parties and that they both had serious difference of opinions. “Birkenhead, Secretary of State for Indian
Affairs, threw the ball in the Indian politicians' court, and asked them to draw a draft of the forthcoming Act on
which both Hindus and Muslims could agree.”

B. ALL PARTIES CONFERENCES:

1. First Meeting (Feb. 1928): The Indian leaders accepted the challenge and for this purpose, the All Parties
Conference was held at Delhi in February 12, 1928. More than a hundred delegates of almost all the parties of the
Sub-continent assembled and participated in the conference. Unfortunately, the leaders were not able to come to
any conclusion. The biggest hindrance was the issue of the rights of minorities. Shafi League did not attend the
meeting.
2. The Second Meeting of the All Parties Conference was held in March the same year in Delhi, but the leaders still
had their differences and again were not able to reach a conclusion. The only work done in this conference was the
appointment of two subcommittees. But due to the mutual differences between Muslims and Hindus, the
committees failed to produce any positive result.
3. Third Meeting: When the All Parties Conference met for the third time in Bombay on May 19 1928, there was
hardly any prospect of an agreed constitution. It was then decided that a small committee should be appointed to
work out the details of the constitution. This third meeting was presided over by Dr. Ansari. Motilal Nehru headed
this committee. There were nine other members in this committee including two Muslims, Syed Ali Imam and
Shoaib Qureshi.
4. Appointment of Committee:
I. Pandit Motilal Nehru (Chairman)
II. Sir Ali Imam (Muslim)
III. Mr. Shoaib Qureshi (Muslim)
IV. Mr. M. S. Aney (Hindu Mahasabha)
V. Mr. M. R. Jayakar (Hindu Mahasabha)
VI. Mr. G. R. Pradhan (Non.Brahmin)
VII. Sardar Mangal Singh (Sikh League)
VIII. Sir Tej Bahadur Sapru (Liberals)
IX. Mr. N. M. Joshi (Labour)
Pandit Jawaharlal Nehru was to act as the Secretary. Three members of the Committee took little or no interest in
its proceedings; Mr. Jayakar; Mr. Joshi and Sir Ali Imam.
The committee worked for three months at Allahabad and its memorandum was called the "Nehru Report". The
chairman joined hands with the Hindu Mahasabha and unceremoniously quashed the recent Congress acceptance
of the Delhi Proposals. The Nehru Report recommended that a Declaration of Rights should be inserted in the
constitution assuring the fullest liberty of conscience and religion.

C. RECOMMENDATIONS:
With regard to separate electorate it said, “Everybody knows that separate electorates are bad for the growth of
national spirit and are still worse for a minority community. They make the majority wholly independent of the
minority and its votes are usually hostile to it.”
1. India should be given the status of a dominion.
2. There should be federal form of government with residuary powers vested in the center.
3. India should have a parliamentary form of government headed by a Prime Minister and six ministers appointed
by the Governor General.
4. There should be bi-cameral legislature.
5. There should be no separate electorate for any community.
6. System of weightage for minorities was as bad as that of separate electorates.
7. Reservation of Muslim seats could be possible in the provinces where Muslim population was at least ten
percent, but this was to be in strict proportion to the size of the community.
8. Muslims should enjoy one-fourth representation in the Central Legislature.
9. Sindh should be separated from Bombay only if the Committee certified that it was financially self-sufficient.
10. The N. W. F. P. should be given full provincial status.
11. A new Kanarese-speaking province Karnatic should be established in South India.
12. Hindi should be made the official language of India.

D. CONCLUSION:
Waheed-uz-Zaman writes, “The recommendations of the Nehru Report went against the interests of the Muslim
community. It was an attempt to serve Hindu predominance over Muslims. The Nehru Committee's greatest blow
was the rejection of separate electorates.”
“Of the two Muslim members of the Nehru Committee, Syed Ali Imam could attend only one meeting due to his
illness and Shoaib Qureshi did not endorse views of the Committee on the issue of Muslim representation in
legislature. Thus the Nehru Report was nothing else than a Congress document and thus totally opposed by
Muslims of the Sub-continent. The Hindus under Congress threatened the government with a disobedience
movement if the Nehru report was not implemented into the Act by December 31, 1929.”

E. MUSLIMS’ ATTITUDE TOWARDS NEHRU REPORT:

I. Waheed-uz-Zaman writes, “The reaction of the Muslims to the Nehru Report was distinctly unfavourable. Their
objections were on points which they regarded as fundamental in the future constitution of India. The gulf b/w the
two parties was at once revealed; separate electorates and the reservation of seats which the leaders of the
Congress regarded as obstacles to the growth of Indian nationality, were insisted upon by the Muslims as the
absolute minimum which they would accept.”
II. Maulana Shaukat Ali said, “As a young man I never seen greyhound’s deal with a hare as the Hindus proposed to
deal with the Moslems.”
III. This Hindu attitude proved to be a milestone in the freedom movement of the Muslims. It also proved to be a
turning point in the life of Muhammad Ali Jinnah, who was in Europe during these hectic days of political activity.
After reading the Nehru Report, Jinnah announced, “This is the parting of the ways.”
IV. “The Nehru Report reflected the inner prejudice and narrow-minded approach of the Hindus.”
V. “The people belong to one God, the country belongs to the Britishers, and the order is from the Mahasabah
Bahadur.”
VI. “One immediate and important result of the Nehru Report was that it gave a powerful impetus to unity among
the hitherto divided Muslims.”

F. QUAID’S THREE POINTS:

I. One-third Muslim representation in the central legislature.
II. Muslim representation in Punjab and Bengal should be on the basis of population.
III. Residuary powers should be vested in the provinces.
Sir T. B. Sapru said about Quaid, “If he is a spoilt child, a naughty child I am prepared to say, give him what he
wants and be finished with it.”

G. ALL PARTIES MUSLIM CONFERENCE:

The immediate result of the publication of the Nehru Report was that Muslims of all shades of opinion united in
opposition to it. The two wings of the Muslim League that had been split since 1924 came closer. On January 21,
1929, the All Parties Muslim Conference convened in Delhi under Aga Khan. Nearly every shade of opinion was
represented. The Conference laid down the Muslims demands in the clearest possible terms:
1. The only form of government suitable to Indian conditions was a federal system with complete autonomy and
residuary powers vested in the constituent states.
2. Muslims should not be deprived of the right to elect their representatives through separate electorates without
their consent.
3. Muslims should continue to have weightage in the Hindu majority provinces and they were willing to accord the
same privilege to non-Muslim minorities in Sindh, the N. W. F. P. and Balochistan.
4. Muslims should have their due share in the central and provincial cabinets.
5. Muslim majority in all Muslim majority provinces (with particular reference to Bengal and Punjab) should in no
way be disturbed.

TOPIC # 14
QUAID’S 14 POINTS (MARCH 28, 1929)
Or IRREDUCIBLE MINIMUM POLITICAL DEMANDS OF THE
MUSLIMS
A. INTRODUCTION:
A positive aspect of Nehru Report was that it resulted in the unity of divided Muslim groups. In a meeting of the
council of All India Muslim League on March 28, 1929, members of both the Shafi League and Jinnah League
participated. Quaid-e-Azam termed the Nehru Report as a Hindu document, but considered simply rejecting the
report as insufficient. He decided to give an alternative Muslim agenda. It was in this meeting that Quaid-e-Azam
presented his famous Fourteen Points.

B. POINTS:
These points were as follows:
1. The form of the future constitution should be federal with the residuary powers vested in the provinces.
2. A uniform measure of autonomy shall be granted to all provinces.
3. All legislatures in the country and other elected bodies shall be constituted on the definite principle of adequate
and effective representation of minorities in every province without reducing the majority in any province to a
minority or even equality.
4. In the Central Legislative, Muslim representation shall not be less than one-third.
5. Representation of communal groups shall continue to be by means of separate electorate as at present,
provided it shall be open to any community at any time to abandon its separate electorate in favor of a joint
electorate.
6. Any territorial distribution that might at any time be necessary shall not in any way affect the Muslim majority in
the Punjab, Bengal and the North West Frontier Province.
7. Full religious liberty, i.e. liberty of belief, worship and observance, propaganda, association and education, shall
be guaranteed to all communities.
8. No bill or any resolution or any part thereof shall be passed in any legislature or any other elected body if three-
fourth of the members of any community in that particular body oppose such a bill resolution or part thereof on
the ground that it would be injurious to the interests of that community or in the alternative, such other method is
devised as may be found feasible and practicable to deal with such cases.
9. Sindh should be separated from the Bombay presidency.
10. Reforms should be introduced in the North West Frontier Province and Balochistan on the same footing as in
the other provinces.
11. Provision should be made in the constitution giving Muslims an adequate share, along with the other Indians,
in all the services of the state and in local self-governing bodies having due regard to the requirements of
efficiency.
12. The constitution should embody adequate safeguards for the protection of Muslim culture and for the
protection and promotion of Muslim education, language, religion, personal laws and Muslim charitable institution
and for their due share in the grants-in-aid given by the state and by local self-governing bodies.
13. No cabinet, either central or provincial, should be formed without there being a proportion of at least one-
third Muslim ministers.
14. No change shall be made in the constitution by the Central Legislature except with the concurrence of the
State's contribution of the Indian Federation.

C. IMPACT:
The council of the All India Muslim League accepted fourteen points of the Quaid. A resolution was passed
according to which no scheme for the future constitution of the Government of India would acceptable to the
Muslims be unless and until it included the demands of the Quaid presented in the fourteen points.

TOPIC # 15
IQBAL’S ADDRESS OF ALLAHABAD (1930)
A. BACKGROUND:
Several Muslim leaders and thinkers having insight into the Muslim-Hindu situation proposed the separation of
Muslim India. However, Allama Muhammad Iqbal gave the most lucid explanation of the inner feelings of Muslim
community in his presidential address to the All India Muslim League at Allahabad in 1930. Allama Muhammad
Iqbal was a poet, philosopher and thinker who had gained countrywide fame and recognition by 1930.
“Political events had taken an ominous turn. There was a two-pronged attack on the Muslim interests. On one
hand, the Hindus offered a tough opposition by proposing the Nehru Report as the ultimate constitution for India.
On the other, the British government in India had totally ignored the Muslim demands in the Simon Commission
report.”

B. ADDRESS:
Iqbal addressed as President of the annual session of Muslim League:
“To base a constitution on the conception of a homogenous India or to apply to India the principles dictated by
British Democratic sentiments is unwittingly to prepare her for a civil war…self-government with the British Empire
or in about it, the formation of a consolidated North West Indian Muslim State appears to be the final destiny of
Muslims, at least of North West India… I therefore, demand the formation of a consolidated Muslim State in the
best interests of India and Islam. For India it means security and peace resulting from an internal balance of power;
for Islam an opportunity to rid itself of the stamp that Arabian Imperialism was forced to give it, to mobilize its
laws, its education, and its culture and to bring them into close contact with its own original spirit and with the
spirit of modern times.”
He further stated, “I would go further than the demands embodied in it. I would like to see the Punjab, NWFP,
Sind, and Baluchistan amalgamated into a single state, self-government within the British Empire or without the
British Empire, the formation of a consolidated North-West Indian Muslim State appears to me to be the final
destiny of the Muslims, at least of North-West India.”

C. HISTORICAL SIGNIFICANCE:
“That was a bombshell for the British as well as the Hindus.”
“The greatest historical significance of Allama Iqbal's Allahabad address was that it cleared all political confusion
from the minds of the Muslims, thus enabling them to determine their new destination. The national spirit that
Iqbal fused amongst the Muslims of India later on developed into the ideological basis of Pakistan.”

TOPIC # 19
THE PAKISTAN RESOLUTION (1940)
1. HISTORICAL BACKGROUND:
“The history of the subcontinent show that the Muslim League, an organization representing the Muslims, had
always tried to secure the interests of the Muslim by bringing change in its creed. The Muslim League up to 1937
had been demanding such safeguards as federal form of government with maximum provincial autonomy.
Separate electorate to enable the Muslims to elect their own representative, 1/3 representation in the central
assembly and executive. The dream of political unity however was so badly shattered during the last few years of
the 4th decade of the 20th century that the Muslim League had to adopt radical changes in its creed. Thus by the
beginning of 1940, Muslim politics had decidedly taken a new turn regarding the future of the Muslims in the
subcontinent. During the period of Congress ministries, the Congress had tried to impose the worst type of fascist
autocracy upon the Muslims. The Muslim League had reacted sharply against the Congress ministries; political,
social, economic and cultural exploitations of the Muslims. The people were flocking around Jinnah. The League
was lightening up its organization by winning all by – elections. So the political stage of the subcontinent was ready
for action by the Muslims.”
2. THE RESOLUTION:
From March 22 to March 24, 1940, the All India Muslim League held its annual session at Minto Park, Lahore. This
session proved to be historical.
On the first day of the session, March 22, Quaid-e-Azam Muhammad Ali Jinnah narrated the events of the last few
months. In an extempore speech he presented his own solution of the Muslim problem. He declared, “The
problem of India is not of an inter-communal nature, but manifestly an international one and must be treated as
such.” To him the differences between Hindus and the Muslims were so great and so sharp that their union under
one central government was full of serious risks. “They belonged to two separate and distinct nations and
therefore the only chance open is to allow them to have separate states.”
In the words of Quaid-I-Azam:
“The Hindus and Muslims belong to two different religions, philosophies, social customs literatures. They neither
inter-marry nor inter-dine together and, indeed, they belong to two different civilizations which are based mainly
on conflicting ideas and conceptions. Their concepts on life and of life are different. It is quite clear that Hindus and
Muslims derive their inspiration from different sources of history. They have different epics, different heroes and
different episodes. Very often the hero of one is a foe of the other, and likewise, their victories and defeats
overlap. To yoke together two such nations under a single state, one as a numerical minority and the other as a
majority, must lead to growing discontent and final destruction of any fabric that may be so built up for the
government of such a state”.
He further said,
“Mussalmans are a nation according to any definition of nation. We wish our people to develop to the fullest
spiritual, cultural, economic, social and political life in a way that we think best and in consonance with our own
ideals and according to the genius of our people”.

On the basis of the above mentioned ideas of the Quaid, A. K. Fazl-ul-Haq, the then Chief Minister of Bengal,
moved the historical resolution which has since come to be known as Lahore Resolution or Pakistan Resolution.
The Resolution declared: “No constitutional plan would be workable or acceptable to the Muslims unless
geographical contiguous units are demarcated into regions which should be so constituted with such territorial
readjustments as may be necessary. That the areas in which the Muslims are numerically in majority as in the
North-Western and Eastern zones of I should be grouped to constitute independent states in which the constituent
units shall be autonomous and sovereign”.
It further reads, “That adequate, effective and mandatory safeguards shall be specifically provided in the
constitution for minorities in the units and in the regions for the protection of their religious, cultural, economic,
political, and administrative and other rights of the minorities, with their consultation. Arrangements thus should
be made for the security of Muslims where they were in a minority”.
The Resolution repudiated the concept of United India and recommended the creation of an independent Muslim
state consisting of Punjab, N. W. F. P., Sindh and Baluchistan in the northwest, and Bengal and Assam in the
northeast. The Resolution was seconded by Maulana Zafar Ali Khan from Punjab, Sardar Aurangzeb from the N. W.
F. P., Sir Abdullah Haroon from Sindh, and Qazi Esa from Baluchistan, along with many others.
The Resolution was passed on March 24. It laid down only the principles, with the details left to be worked out at a
future date. It was made a part of the All I Muslim League’s constitution in 1941. It was on the basis of this
resolution that in 1946 the Muslim League decided to go for one state for the Muslims, instead of two.
Having passed the Pakistan Resolution, the Muslims of India changed their ultimate goal. Instead of seeking
alliance with the Hindu community, they set out on a path whose destination was a separate homeland for the
Muslims of India.

3. REACTION TO THE RESOLUTION:

I. Mr. Gandhi comments, “It is a morally wrong and a sin to which India would never be a party.”
II. Rajgopal Acharia expressed his feelings, “Jinnah’s demand of the partition is just like a quarrel between the two
brothers on one cow who want to slaughter it into two pieces to divide amongst them.”
III. According to Nehru, “It would not last for more than 24 hours.”
IV. Tara Singh said, “If the Muslim League want to establish Pakistan, they will have to pass through the ocean of
Sikh blood.”
V. Patrick Lacky wrote in his book “Two India”, “This was the least fissiparous of several efforts by different authors
to redraw the map.”
VI. Manchester Guardian accusing Jinnah’s role in the Lahore Resolution, “Jinnah was reestablishing the reign of
chaos in Indian politics.”
VII. Stanley Wolpert writes in Jinnah of Pakistan, “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. M. A. Jinnah did all
the three.”
VIII. The Hindu-Congress reaction against the resolution came as a two-fold blessing in disguise. “It gave its proper
name to it, i.e. the Pakistan Resolution, thus helping to crystallize the cause and channel the Pakistan Movement.”
IX. “The Muslims of India were made thirstier by the drop of liberty that fell on their parched lips.”

OPIC # 22
WAVELL PLAN (JUNE 1945) Or SIMLA CONFERENCE
INTRODUCTION:
Ever since the failure of the so called Liaquat Desai Pact, Lord Wavell had been insisting that he be allowed to vsit
England in order to personally discuss matters with the Secretary of State. In May, he went to London, finally, the
talks resulted in the formulation of the plan of action that was made public in June 1945.
SUGGESTIONS:
1) The executive council shall be constituted to have a proportionate and balanced representation of the main
communities including equal proportions for the Muslims and the high caste Hindus. The council would have 14
seats of ministers.
2) The viceroy would appoint members to the council after having consulted the leading political figures.
3) All the members of the executive council shall be the Indians except the viceroy and C-I-C of army.
4) The relation b/w the Crown and the Indian states shall not be affected by these proposals.
5) If this plan succeeds at the centre, it would definitely be introduced at the provincial level as well.
6) The foreign affairs of India would be placed in the charge of an Indian member.
SIMLA CONFERENCE:
In order to place his plan before the Indian leaders, the Viceroy called a conference at Simla on 25th June 1945.
among the 21 representatives that attended the conference, the Muslims leaders were; Jinnah as President of
Muslim League, Liaquat Ali Khan as Deputy leader of League, Khawaja Nazimudin,; and the Congress
representatives include Maulana Azad, Khizar Hayat Tiwana, Dr. Khan Sahib and others.
FAILURE OF SIMLA CONFERENCE:
The Muslim league was pledged to the formation of separate homeland for the Indian Muslims, whereas ‘Wavell
Plan’ envisaged a united India. On 14th July 1945, Lord Wavell announced that Wavell Plan had failed. After that
elections were held in subcontinent.

TOPIC # 23
ELECTIONS OF 1945-46
1. INTRODUCTION:
With the failure of the Simla Conference, Lord Wavell announced that the Central and Provincial Legislature
elections would be held in the winter of 1945, after which a constitution-making body would be set up. He also
announced that after the elections, the Viceroy would set an Executive Council that would have the support of the
main Indian political parties. Both the Muslim League and the Congress opposed the proposal.

2. REACTION OF THE MUSLIMS:

Quaid-I-Azam declared that Muslims were not ready to accept any settlement less than a separate homeland for
them and the All India Congress Committee characterized the proposal as vague, inadequate and unsatisfactory
because it had not addressed the issue of independence. Despite this, the two parties launched huge election
campaigns. They knew that the elections would be crucial for the future of I, as the results were to play an
important role in determining their standing. The League wanted to sweep the Muslim constituencies so as to
prove that they were the sole representatives of the Muslims of Sub-continent, while Congress wanted to prove
that, irrespective of religion, they represent all the Indians.

3. ELECTION CAMPAIGN:
I. Both the Muslim League and the Congress promulgated opposite slogans during their campaigns. The Muslim
League presented a one-point manifesto “if you want Pakistan, vote for the Muslim League”. Quaid-I-Azam himself
toured the length and breadth of India and tried to unite the Muslim community under the banner of the Muslim
League. Ian Talbot writes in “Provincial Politics and the Pakistan Movement”, “The Press was an important weapon
in the Muslim League’s struggle for Pakistan.”
II. The Congress on the other hand stood for United India. To counter the Muslim League, the Congress press
abused the Quaid and termed his demand for Pakistan as the “vivisection of Mother India”, “reactionary
primitivism” and “religious barbarism”. Congress tried to brand Muslim League as an ultra-conservative clique of
knights, Khan Bahadurs, toadies and government pensioners. The Congress also tried to get the support of all the
provincial and central Muslim parties who had some differences with the League, and backed them in the
elections.

4. RESULT OF THE ELECTIONS OF THE CENTRAL LEGISLATURE:

Elections for the Central Legislature were held in December 1945. Though the franchise was limited, the turnover
was extraordinary.
The Congress was able to sweep the polls for the non-Muslim seats. They managed to win more then 80 percent of
the general seats and about 91.3 percent of the total general votes. The Leagues performance, however, was even
more impressive: it managed to win all the 30 seats reserved for the Muslims.

5. RESULTS OF THE PROVINCIAL ELECTION:

The results of the provincial election held in early 1946 were not different. Congress won most of the non-Muslim
seats while Muslim League captured approximately 95 percent of the Muslim seats.

6. OVERALL PERFORMANCE OF LEAGUE & CONGRESS:

In a bulletin issued on January 6, 1946, the Central Election Board of the Congress claimed that the election results
had vindicated the party as the biggest, strongest and the most representative organization in the country. On the
other hand, the League celebrated January 11, 1946, as the Day of Victory and declared that the election results
were enough to prove that Muslim League, under the leadership of Quaid-I-Azam, was the sole representative of
the Muslims of the region.

TOPIC # 29
EARLY PROBLEMS OF PAKISTAN
BACKGROUND:
1) “A freedom movement initiated by people gained momentum and the small were about to rise when the big
lost their head. The big did not want to pent up forces of hatred against them to be unleashed. They took strict
measures to curb the freedom of the Muslims. This inhuman action proved the last nail in their own coffin and the
stars favoured the Muslim freedom fighters.”
2) “Pakistan was carved out in desperate urgency. It came into existence with horrible loss of life and property, and
the migration of millions of dazed and destitute men, women, and children. The cost was heavy in terms of human
suffering. But what the Muslims wanted and what they achieved was a homeland of their own. They now had the
freedom to worship, practice their religious faith and develop their culture. Moreover, independence had opened
up a bright future for the Muslims, who hoped for a better standard of living, economic development, prosperity
and a fuller life.”
3) In the words of Quaid, “We have been the victims of a deep-paid and well planned conspiracy, executed with
utter disregard of the elementary principles of honesty, chivalry and honour.”
The main problems were:
1. Refugees:
2. Indus Water:
3. Accession of Princely States:
4. Kashmir issue:
5. Demarcation of boundaries:
6. Division of military and financial assets:
7. Constitutional problems:
8. Controversy of language:
9. Economic challenges:
10. Challenges on International sphere:

1. Refugees:
It had been agreed between Jinnah and Nehru that a Boundary Commission should be setup to define the borders
between India and Pakistan. The British Government immediately appointed a Boundary Commission under Sir
Cyril Radcliffe to demarcate permanent borders.
The boundaries had to be defined as such that provinces, districts, and villages that were predominantly Muslim
went to Pakistan, while Hindu majority areas went to India. Provinces like Baluchistan, Sindh, N. W. F. P. and East
Bengal provided little difficulty. But deep problems arose when boundaries in Punjab had to be fixed; there were
also a substantial number of Hindus and Sikhs residing in this region, other than the Muslims. However, the
province was partitioned.
When the boundaries were drawn between India and Pakistan, it resulted in many tragic events. In an almost
frantic, cruel rush, the commission divided districts, villages, farmlands, water and property. Thousands of
innocent men, women and children were caught unaware. The result was that many hastened across the border,
leaving their homes, land and personal property to seek refuge. Panic, fear, revenge and reprisals followed. Both
India and Pakistan were soaked in blood. It left on Pakistan's doorstep, seven million refugees who had to be
rehabilitated, clothed, fed and sheltered.
At the time of partition, the cash balances of undivided India stood at about Rupees 4,000 million. At the beginning
of December 1947, India and Pakistan mutually came to an agreement that Pakistan would get Rupees 750 million
as her share. Rupees 200 million had been already paid to Pakistan while Rupees 550 million were to be paid
immediately. But this amount was withheld on the plea that Pakistan would use it in the war going on in Kashmir.
However, as this stand was morally untenable, the remaining amount was later on released after Gandhi's fast and
under world pressure on January 15, 1948.
Soon afterwards, Sardar Patel threatened that the implementation of the agreement would depend upon the
settlement of the Kashmir issue. But, it was upon Gandhi's request that the Reserved Bank of India paid Pakistan
Rupees 500 million, retaining the balance of Rupees 50 million to adjust some trumped up claim against Pakistan
“Pakistan has come to stay and it shall stay.”

2. THE ACCESSION OF PRINCELY STATES

KASHMIR PROBLEM VIS-À-VIS JUNAGARH STATES

The Indian princely states, numbering 562 comprised of 1/3 of the Indian Territory and quarter of population.
These states were not the part of the administrative setup of British India. They were ruled by the Indian princes,
who had agreed to come under the paramountcy of the British Empire.
A. KASHMIR:
“The story of Kashmir since the day of 3rd June Plan was announced forms an important and vital chapter in
understanding causes that gave rise to estrangement b/w the two dominions, Pakistan and India ever since its
birth.”
Kashmir, the last of the defiant states, was the reverse of Hyderabad. It had a Hindu ruler, Maharaja Hari Singh, but
his subjects were mostly Muslims, accounting to 78 percent of the total population. The Maharaja was reluctant to
join either India or Pakistan. But Lord Mountbatten urged him to take a decision to join either of the states before
August 15, 1947.
The Maharaja asked for more time to consider his decision. In the meantime he asked the Indian and the Pakistani
government to sign a "standstill agreement" with him. Pakistan consented but India refused.
The local population of Poonch began to press the Maharaja to accede to Pakistan. In August 1947, they held a
massive demonstration to protest against the Maharaja's indecisiveness. The Maharaja panicked. He asked his
Hindu paratroopers to open fire, and within a matter of seconds, several hundred Muslims were killed. Rising up
against this brutal action, a local barrister called Sardar Muhammad Ibrahim immediately set up the Azad Kashmir
government and began to wage guerrilla warfare against the Maharaja. By October 1947, the war of Kashmir had
begun in earnest. The Pathan tribesmen from the North West Frontier Province, wanting to avenge the deaths of
their brothers, invaded the valley. On reaching the valley of Kashmir, they defeated the Maharaja's troops and
reached the gates of Srinagar, the capital.
The Maharaja sensing his defeat took refuge in Jammu whence he appealed to India to send troops to halt the
onslaught of the tribesmen. India agreed on the condition that Kashmir would accede to India. On October 26,
1947, the Maharaja acceded to India. Lord Mountbatten accepted the accession on behalf of India.
On October 27, 1947, India began to airlift her troops to Srinagar, and launched a full-scale attack on the
tribesmen. Pakistan was stunned. Despite her scant military resources, Pakistan was prepared to send in her
troops but the British General Gracey, Commander-in-Chief of the Pakistan Army, was against it. Jinnah proposed
an immediate ceasefire and later on a fair and free plebiscite in Jammu and Kashmir.
In January 1948, India took the dispute to the Security Council. There it accused Pakistan of aggression and
demanded that Pakistan withdraw her tribesmen. But Pakistan held that the accession of Kashmir had been
brought about by force. The government requested the Security Council to arrange a cease-fire and asked both the
tribesmen and the Indian troops to withdraw so that a free and impartial plebiscite could be held to ascertain the
wishes of the people of Kashmir.
While the Kashmir issue was still on the table, the Indian troops launched a full-scale attack and drove the
tribesmen right back to the Pakistani border.
Pakistan rushed her regular troops into Kashmir and a full-scale war with India ensued. She took control of the
Azad Kashmir Army. But the Security Council on August 13, 1948, called for an immediate ceasefire, the withdrawal
of all Pakistani and Indian troops and holding of plebiscite under United Nations' supervision. Both the Indian and
Pakistani governments accepted the resolution.
In January 1949, the resolution began to be implemented. In July 1949, the ceasefire line was demarcated.
Pakistan's side of Kashmir consisted of some parts of Jammu, Poonch, some areas of Western Kashmir, Gilgit, and a
great chunk of Ladakh territory near the Chinese border in the North. India kept the valley of Kashmir, Jammu and
the remainder of Ladakh territory near the Tibet border.
The cease-fire has remained in existence since 1949. No plebiscite has been held and thus the Kashmir issue still
remains disputed and unresolved.
“The brave Kashmiri Muslim continue to groan under the heels of the Indian army, oppressed by a government
which is not prepared to give them their right of self-determination. The Indian atrocities and persecutions cannot
intimidate or dishearten them to fight for their goal.”
B. HYDERABAD AFFAIRS:
It had an area of 82,000 sq. miles, and a population of 16,000,000. Its annual revenues were Rs. 260 million, and it
had its own army, police force, custom, postal service, currency and railway. Majority of 85% were Hindus, but its
ruler, Nizam, named as Usman was a Muslim. He was reluctant to accede either for India or Pakistan but was
dismissed by Mountbatten by adopting this course. Lord Mountbatten left India on June 21, 1948 without having
achieved his ambition of securing Hyderabad accession to India. On the other hand, the Hindu subjects were
incited to revolt against the Nizam’s desire to be independent. The whole province suffered turmoil and violence.
Hyderabad filed a complaint with SC of the UN. Before the hearing could be started, Indian troops entered
Hyderabad to ‘restore order’, and under the pretext of ‘police action’ Hyderabad was forced to join India. On 9th
September, India committed naked and unabashed armed aggression when its troops marched into Hyderabad
and shocked the Muslims and the world. The Hyderabad army surrendered on September 17, 1948, and finally
Hyderabad was annexed into the Indian union forcibly and ruthlessly.
C. JUNAGADH, MANAWADAR & JODHPUR STATES:
It had an area of 3,337 sq. miles with a population of 7,00,000. The majority of its population was Hindu but the
ruler was a Muslim named as Muhabat Khan. On September 15, 1947, all the states acceded to Pakistan. “Nothing
was wrong in the accession.”, but India refused to acknowledge it and claimed the state by inheritance. In the mid
of September, Indian cabinet persuaded Nawab to withdrew their accession to Pakistan. In November 7, 1947, an
Azad Fauj or liberation army of 20,000 men with armoured cars and other modern weapons entered into state –
fully supported by the Indian troops. Then Nawab left his state by plane for Karachi towards the end of October. All
the resistance having collapsed, Indian troops and representatives of Provincial Government headed by Samaldas
Gandhi and Dehbar entered Junagadh and took over the administration of the state. Two days later; control over
the entire state was assumed by India. Militants paraded – all Hindus – the streets but the Muslim population
remained indoors, terrorized and fearful for its future.

TOPIC # 30
IDEOLOGY OF PAKISTAN (TWO NATION THEORY) + AIMS
& OBJECTIVES OF INDEPENDENCE
1. INTRODUCTION:
1) In the words of Allama Iqbal, “The vision of common nationhood for India is a beautiful ideal and has a poetic
appeal, but looking to the present conditions and the unconscious trends of the two commodities, appears
incapable of fulfillment.”
2) “The ideology of Pakistan stems from the instinct of the Muslim community of South Asia to maintain their
individuality by resisting all attempts by the Hindu society to absorb it.”
3) Muslims of South Asia believe that Islam and Hinduism are not only two religions, but also two social orders that
have given birth to two distinct cultures with no similarities. A deep study of the history of this land proves that the
differences between Hindus and Muslims were not confined to the struggle for political supremacy, but were also
manifested in the clash of two social orders. Despite living together for more than a thousand years, they
continued to develop different cultures and traditions. Their eating habits, music, architecture and script, are all
poles apart. Even the language they speak and the dresses they wear are entirely different.
4) The ideology of Pakistan took shape through an evolutionary process. Historical experience provided the base;
with Sir Syed Ahmad Khan began the period of Muslim self-awakening; Allama Iqbal provided the philosophical
explanation; Quaid-i-Azam translated it into a political reality; and the Constituent Assembly of Pakistan, by passing
Objectives Resolution in March 1949, gave it legal sanction.
5) As early as in the beginning of the 11th century, Al-Biruni observed that Hindus differed from the Muslims in all
matters and habits. He further elaborated his argument by writing that the Hindus considered Muslims "Mlachha",
or impure. And they forbid having any connection with them, be it intermarriage or any other bond of relationship.
They even avoid sitting, eating and drinking with them, because they feel "polluted".
6) Quaid said, “You have carved territory, a vast territory, it is all yours, it does not belong to Punjabi, Sindhi,
Balochi, Pathan or Bengali.”

2. IDEOLOGY & ITS MEANING:

1) The word ideology has been derived from the French word “Ideologie”. Antoine Destull Tracy first used it during
the French Revolution.
2) According to Sharif al Mujahid in ‘Ideology of Pakistan”, “Ideology may be defined as a cluster of beliefs, ideals
and concepts that has become deeply ingrained in the social consciousness of a people over time. Ideology
touches the hidden springs of emotions of the people.”
3) “An ideology emerges when people feel strongly that they are being mistreated under an existing order, when
their status is threatened by fundamental changes occurring in the society, and when the prevailing ideology no
longer satisfies them.”
4) In a broad and generic sense, the term ideology can be applied to a great variety of the moving ideas of ‘isms’
such as Nationalism, Unilateralism, Communism, Fascism, Nazism and Marxism etc. democracy in many respects
an ideology. The same is true about the religions, notably the most proselytizing ones such as Islam.
5) Morgenthau discusses typical ideologies of foreign policies under three headings:
I. Ideologies of status quo
II. Ideologies of imperialism.
III. Ideologies that appear to be somewhat ambiguous, such as the principle of national self-determination.

3. ISLAMIC IDEOLOGY IN CONTRAST TO WESTERN IDEOLOGY:

Islamic Ideology is a set of immutable principles and pan cultural values given by Islam for the social, moral and
spiritual guidance of mankind, and these are enshrined in the all-embracing teachings of the Holy Quran and the
Sunnah of the Prophet (PBUH). Islamic ideology is completely different from western ideology. In a world of Islam
“loyalty to national ideal is replaced by spiritual loyalty” i.e. “loyalty to one God.”

4. ISLAM & PAKISTAN IDEOLOGY:

1) In the words of Iqbal, “One lesson I have learnt from the history of the Muslims. At critical moments in their
history, it is Islam that has saved Muslims and not vice versa.”
2) Sharf al Mujahid writes in “Ideology of Pakistan”, “Apparently, the ideology of Pakistan seems to be a subject of
recent history but, in the words of Quaid-e-Azam ‘Pakistan came into existence when the first Muslim put his feet
on the soil of the subcontinent’.”
3) Pakistan ka matlab kia “Lailaha illallah”
5. THE IDEOLOGICAL FOUNDATION OF PAKISTAN:
1) Ideals of Islamic system:
2) Muslims as separate nation:
3) Two nation theory:
4) Hindu fanaticism:

6. HISTORY OF TWO NATION THEORY:

1) Advent if Islam and Muhammad Bin Qasim:
2) Bhakti Movement:
3) Role of Aurangzeb:
4) Advent of British rule in India:

7. REASONS BEHIND THE EMERGENCE OF TWO NATION:

1) Hindi-Urdu Controversy (1867):
2) Formation of Congress (1885):
3) Hindus’ antagonism after 1857 rebellion:
4) Role of Sir Syed:
5) Partition of Bengal (1906-11):
6) Khilafat Movement:
7) Nehru Report & Quaid’s 14 points:
8) Iqbal’s Allahabad Address:
9) Round Table Conferences (1930-32):
10) Hindu Ministries (1937-39):
11) The Lahore Resolution (1940):
12) Elections of 1945-46:
13) Miscellaneous events during the period of 1858-1947:

8. TWO NATION THEORY IN THE LIGHTS OF THE SAYINGS OF LEADERS:

1) SIR SYED AHMED KHAN:
I. “After the Urdu Hindi controversy, now I am convinced that these two communities will not join whole heartedly
in anything, he who lives will see.”
II. “If the Hindus and Muslims cannot agree even on the choice of a National language, and if Hindus are so narrow
minded as to subject to Urdu, which represented a linguistic compromise b/w Hindi and Persian, there is no
possibility of a common nationhood in the subcontinent.”
III. “In our right hand will be the Holy Quran and there will be philosophy in our left hand and then there will be
Crown of Laelaha on our head.”
IV. He once said, “I don’t agree with those who believe that political discursion would be conducive to our national
progress. I regard progress of education as the only means of national progress.”
V. Speech in Lord Ripon’s Council (1881): For socio-politico purposes, the whole of the population of England forms
but one community. It is obvious that the same cannot be said of India. The system of representation by election
means the representation of the views and interests of the majority of the population and the countries where the
population is composed of one race and one creed, it is no doubt that this is the best system that can be adopted.”
VI. “Each time has its own colour, and unless you adapt yourself according to the circumstances of the time, your
work cannot prosper.”

2) ALLAMA IQBAL:
I. “To base a constitution on the conception of a homogenous India or to apply to India the principles dictated by
British Democratic sentiments is unwittingly to prepare her for a civil war…self-government with the British Empire
or in about it, the formation of a consolidated North West Indian Muslim State appears to be the final destiny of
Muslims, at least of North West India… I therefore, demand the formation of a consolidated Muslim State in the
best interests of India and Islam. For India it means security and peace resulting from an internal balance of power;
for Islam an opportunity to rid itself of the stamp that Arabian Imperialism was forced to give it, to mobilize its
laws, its education, its culture and to bring them into close contact with its own original spirit and with the spirit of
modern times.”
II. He further stated, “I would go further than the demands embodied in it. I would like to see the Punjab, NWFP,
Sind, and Baluchistan amalgamated into a single state, self-government within the British Empire or without the
British Empire, the formation of a consolidated North-West Indian Muslim State appears to me to be the final
destiny of the Muslims, at least of North-West India.”
III. “The units of Indian society are not territorial as in European countries. India is a continent of human groups
belonging to different races, speaking different languages, and professing different religions. Their behavior is not
at all determined by a common race consciousness. Even the Hindus do not form a homogenous group. The
principle of European democracy cannot be applied to India without recognizing the fact of communal groups. The
Muslim demand for the creation of a Muslim India within India is, therefore, perfectly justified.”

3) QUAID-E-AZAM:
I. Stanley Wolpert writes in his book “Jinnah of Pakistan”, “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. Mohammad
Ali Jinnah did all three.”
II. M. C. Chagla writes in ‘Roses in December’, “Jinnah was the uncrowned King of Bombay.”
III. “They belonged to two separate and distinct nations and therefore the only chance open is to allow them to
have separate states.”
IV. “The Hindus and Muslims belong to two different religions, philosophies, social customs literatures. They
neither inter-marry nor inter-dine together and, indeed, they belong to two different civilizations which are based
mainly on conflicting ideas and conceptions. Their concepts on life and of life are different. It is quite clear that
Hindus and Muslims derive their inspiration from different sources of history. They have different epics, different
heroes and different episodes. Very often the hero of one is a foe of the other, and likewise, their victories and
defeats overlap. To yoke together two such nations under a single state, one as a numerical minority and the other
as a majority, must lead to growing discontent and final destruction of any fabric that may be so built up for the
government of such a state”.
V. “Mussalmans are a nation according to any definition of nation. We wish our people to develop to the fullest
spiritual, cultural, economic, social and political life in a way that we think best and in consonance with our own
ideals and according to the genius of our people”.
VI. Address on March 8, 1944, “hindus and Muslims through living in the same town and villages never been
blended into one nation. They were always two separate entities.”

9. AIMS & OBJECTIVES FOR THE ESTABLISHMENT OF PAKISTAN:

1) Historical factors:
2) Political factors:
3) Hindu nationalism:
4) Religious factors:
5) Cultural factors:
6) Enforcement of the sovereignty of Allah:
7) Establishment of Islamic democracy:
8) Revival of Muslim Image & Identity:
9) Protection of Muslim culture and society:
10) Emancipation from the prejudice Hindu majority:
11) Establishment of balanced economic system:
(Imp: Ruttie died on 20th February 1929)
TOPIC # 31
FIRST CONSTITUTIONAL ASSEMBLY + OBJECTIVES
RESOLUTION
1. HISTORICAL BACKGROUND:
• “A freedom movement initiated by people gained momentum and the small were about to rise when the big lost
their head. The big did not want to pent up forces of hatred against them to be unleashed. They took strict
measures to curb the freedom of the Muslims. This inhuman action proved the last nail in their own coffin and the
stars favoured the Muslim freedom fighters.”
• The history of formulation of the constitution of Pakistan begins with the Lahore Resolution in 1940. It was here
that the idea of Pakistan, a separate homeland for the Muslims of India, was first outlined. It came to be known as
the Pakistan Resolution.
• On June 3, 1947, the British Government accepted in principle the partition of India in order to create two
independent dominions of Pakistan and India. The British Parliament passed the Indian Independence Act on July
18, 1947. Accordingly, the new state of Pakistan came into being on August 14, 1947. This new state was formed of
East Bengal, a part of Assam (Sylhet), West Punjab, Sindh, N. W. F. P. and Balochistan provinces of undivided India.
• Under Section 8 of the Indian Independence Act of 1947, the Government of India Act of 1935 became, with
certain adaptations, the working constitution of Pakistan.
• However, the Quaid's aim was the establishment of a truly Islamic society. As a result, a Constituent Assembly
was set up under the Independence Act. The Constituent Assembly had a dual purpose; to draft the constitution of
Pakistan and to act as a legislative body till the new constitution was passed and enforced

2. OBJECTIVES RESOLUTION:
On March 12, 1949, the Constituent Assembly adopted a resolution moved by Liaquat Ali Khan, the then Prime
Minister of Pakistan. It was called the Objectives Resolution. It proclaimed that the future constitution of Pakistan
would not be modeled on European pattern, but on the ideology and democratic faith of Islam.
The Objectives Resolution, which is considered to be the "Magna Carta" of Pakistan's constitutional history,
proclaimed the following principles:
I. Sovereignty belongs to Allah alone but He has delegated it to the State of Pakistan through its people for being
exercised within the limits prescribed by Him as a sacred trust.
II. The State shall exercise its powers and authority through the chosen representatives of the people.
III. The principles of democracy, freedom, equality, tolerance and social justice, as enunciated by Islam, shall be
fully observed.
IV. Muslims shall be enabled to order their lives in the individual and collective spheres in accordance with the
teachings of Islam as set out in the Holy Quran and Sunnah.
V. Adequate provision shall be made for the minorities to freely profess and practice their religions and develop
their cultures.
VI. Pakistan shall be a federation.
VII. Fundamental rights shall be guaranteed.
VIII. Judiciary shall be independent.

3. SIGNIFICANCE:
I. Ideals of Islam:
II. People oriented:
III. True Islamic society:
IV. As Magna Carta:
V. As a basis for the future constitutions:
VI. Rights of minorities were safeguarded:

4. CONCLUSION:
The Objectives Resolution is one of the most important and illuminating documents in the constitutional history of
Pakistan. At the time it was passed, Mr. Liaquat Ali Khan called it "the most important occasion in the life of this
country, next in importance only to the achievement of independence".
The importance of this document lies in the fact that it combines the good features of Western and Islamic
democracy. It is a happy blend of modernism and Islam. The Objectives Resolution became a part of the
constitution of Pakistan in 1985 under the Eighth Amendment.

TOPIC # 35
1962 CONSTITUTION & ITS FAILURE
CAUSES OF FAILURE OF CONSTITUTION:
1. Unpopular Constitution:
2. Dictatorial presidential system:
3. Ignorance of Checks & balances:
4. Lack of provincial autonomy:
5. Indirect mode of election:
6. Ignorance of fundamental rights:
7. Political monopoly of single party:
8. Encouragement of Secularism:

TOPIC # 38
DEBACLE OF EAST PAKISTAN
A. BACKGROUND:
I. The separation of East Pakistan was a great setback to Pakistan. By 1970, sentiments for national unity had
weakened in East Pakistan to the extent that constant conflict between the two Wings dramatically erupted into
mass civil disorder. This tragically resulted in the brutal and violent amputation of Pakistan's Eastern Wing.
II. J. Raston writes in The New York Times in an article “Who won in India?” “The Indo-Pak War on Bangladesh on
1971 was not merely a regional conflict b/w the two countries – it was not only another phase in the long religious
conflict b/w the Muslims and the Hindus, not merely a moral conflict b/w Pakistan’s vicious suppression of the
Bangladeshi rebels and India’s calculated military aggression to dismember the Pakistani state. Back of all this,
there was a power struggle b/w China and the USSR, and a strategic struggle b/w Moscow and Washington.”
III. “The physical separation of a thousand miles between the two wings without a common border, and being
surrounded by Indian Territory and influences, led to constant political, economic and social conflicts between the
two wings; embittering relations bringing the country on the verge of collapse.”

B. CAUSES OF THE FALL OF EAST PAKISTAN:

1. Geographical discontinuity:
2. Lack of desire of union:
3. Negative desire of autonomy:
4. Desire of Federal Capital:
5. Absence of common cultural and other interests:
6. Inequality among the federating units:
7. Selfish and inefficient leadership:
8. Heavy floods in 1970:
9. The animosity of Hindus:
10. The Indian antagonistic attitude:
11. Negative attitude of super powers:
12. Weak diplomacy:
13. Lack of ideological dedication:
14. Role of Awami League & its leaders:
15. Mujib-ur-Rehman’s Non-Cooperation Movement:
16. Mukti Bahini & its terrorist activities:
17. Resistance Day:
Unfortunately, on March 23, the Republic Day of Pakistan, the Awami League declared "Resistance Day" and
Bangladesh flags flew all over the Province.

C. DISINTEGRATION OF EAST PAKISTAN:

On December 10, 1971, the first feeler for surrender in East Pakistan was conveyed to the United Nations. On
December 17, 1971, a formal surrender was submitted and accepted. Forty five thousand troops and an almost
equal number of civilians of West Pakistan were taken as prisoners of war.
"INSTRUMENT OF SURRENDER"
The PAKISTAN Eastern Command agree to surrender all PAKISTAN Armed Forces in BANGLA DESH to Lieutenant-
General JAGJIT SINGH AURORA, General Officer Commanding in Chief of the Indian and BANGLA DESH forces in the
Eastern Theatre. This surrender includes all PAKISTAN land, air and naval forces as also all para-military forces and
civil armed forces. These forces will lay down their arms and surrender at the places where they are currently
located to the nearest regular troops under the command of Lieutenant- General JAGJIT SINGH AURORA.
16 December 1971
The surrender led to the disintegration of East and West Pakistan and the establishment of Bangladesh. After 25
years, the East Pakistanis declared themselves independent and renamed their Province as Bangladesh. Pakistan
finally recognized Bangladesh at the Islamic Conference in Lahore on February 22, 1974.
TOPIC # 39
ISLAMIZATION IN PAKISTAN
A. INTRODUCTION:
Quaid said, “We want to have a separate homeland where Islamic laws can be enforced. We want a separate
homeland to prove that Islamic laws pronounced 1400 years ago are still practicable.”

B. ISLAMIZATION:
1. Objectives resolution:
2. The Constitution of 1956:
3. The Constitution of 1962:
4. The Constitution of 1973:
5. Islamization Under General Zia-ul-Haq:
When General Zia-ul-Haq took over as the Chief Martial Law Administrator on July 5, 1977, Islamization was given a
new boost. General Zia-ul-Haq was a practicing Muslim who raised the slogan of Islam.
1) Hudood Ordinance: it was promulgated in 1979.
2) Qazf Ordinance:
3) Zakat & Usher Ordinance: it was promulgated on June 20, 1980.
4) Establishment of Federal Shariat Court:
5) Majlis-e-Shoora: in 1980.
6) Nazam-I-Salat:
7) Ehtram-I-Ramzan:
8) Ban on Nudity: display of nude scenes and moving films with nudity were also banned on the television.
9) Islamic education:
10) Financial system:
11) Islamic laws for women: theory of “Chadar aur Char devari”.