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Ulama Freedom Struggle And Concept Of Pakistan

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Ulama Freedom Struggle and Concept of Pakistan

Mohammed Anwer Hussain

The advent of nineteenth century saw the East India Company emerge as the major political power in India. Not only was the power of the Mughal Empire broken but also most of the independent principalities that had come in to existence as a result of its disintegration were subjugated by the British. In 1799 Tipu Sultan (1750-99) was defeated and killed and his territory annexed. Bengal, Bihar and Urissa and a major part of the United Province had already passed in to the hand of the foreigners. Awadh was a British allay and Hyderabad was virtually ruled by a British Resident. The Maratha though divided and fighting among themselve, remain the only source of anxiety and danger for the British. But in the second Maratha war (1803-1805) the British authority successfully manoeuvred to remove this obstacle in their way to aggrandizement on their refusal to come into the fold of subsidiary alliance on British condition was declared against them and they were defeated in the various engagement and were forced to come to terms dictated by the British interest. Of these battles, the crushing defeat of Sindhia of Gowaliar at the battle of Delhi in 1803 was the most significant and had far-reaching political consequences. It laid to the British protection of the Moghal Emperor Shah Alam, now a miserable blind old man of eighty-three seated under a small tattered canopy. The British forces marched in to the city and by show of their strength convince


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the imperial seat that from Calcutta to Delhi they were real ruler of India (PE Roberts. History of British India Oxford University Press London 1952 P.P. 257) In the North-West of the country the Sikh feudatories were getting exhausted by internecine wars to be united and ruled by Sikh statesman, Ranjit Singh (1780-1839) who concluded a peace treaty with company. And on the whole the Muslim supremacy had come to an end. Under these circumstances Shah Abdul Aziz (1746-1824) the illustrious son of Shah Waliullah Dehlawi (1703-62) issued the famous Fatwa in 1803 declaring that India had ceased to be a Darul Islam. This Fatwa from religion-politico point of view was a landmark in the history of India in general and in that Muslim of India in particular. It amounted to a call to religious conscientious Muslims to mobilize them in the absence of a powerful Muslim rular, under whose popular leadership they would rise in defense of foreign power. The original Fatwa,which is in Persian, say, "in this city (Delhi) the Imamul Muslimeen (The spritual head of the Muslim community) wields no authority. The real power rests with the Christians Officers. There is no check on them: and promulgation of the command of the Kufr (Infiedelity) means that in administration and justice in matters of law and order, in the domain of trade finance and collection of revenue everywhere the Kuffars (infidels) are in power. Yes there are certain Islamic rituals e.g. Friday and Id (Muslim festival) prayers, Azan Prayers call) and cow slaughter with which they had no objection. But the very root of these rituals was of no value to them. They demolished mosque without the least hesitation and no Muslim or any Dhimmi (Non- Muslim citizens of Islamic State) can enter into the city or its Suburbs without their permision. It is in their own


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interest if they do not object to the traveler and traders to visit the city. On the other hand, distinguish persons like Sujaul Mulk and Wilayat Begam can not dare visit the city without their permision. From here (Delhi) to Calcutta the Christians are in complete control there is no doubt that in principalities like Haydarabad, Rampur and Lucknow etc. they have left administration in the hand of local authorities. But it is because they have accepted their leadership and have submitted to their authority". Thus after analyzing the existing situations and referring to the established legal positions on the point and instances from the early period of Islamic history, Shah Abdul Aziz, gave his opinion that India was no more a land of peace and security both for Muslims and Dhimmies. W.W. Hunter, summaries this Fatwa in his own words when he quoted Shah s.b declaring "when infidel get hold of Muhamdan country and it become impossible for the Muslim of the country, and of the people of neighboring district to drive them away or to retain reasonable hope of ever doing so, and the power of infidels increasing to such an extend that they can abolish or retain the ordinance of Islam according to their pleasure, and no one is strong enough to cease on the revenue of the country without the permision of infidels. And the Muslim inhabitant does no longer live so secure as before. Such a country is politically a country of the enemy (Darul Harb) (W.W. Hunter the Indian Musalman. The comrade publishers Calcutta 1945. 2 Shah Abdul Aziz Fataw Azizi Matbah Mujtaba Delhi 1311 A.H. P. 17.


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With the gradual consolidations of the British power, the decision of the doctors became more and more distinct as to India being Darul Harb (enemy country) Shah s.b and other Ulama who gave the decision to that effect were conscience keeper of the Muslim community bewildered by the rapidity of British expansion. It founded the ground sleeping from their feet and in the time of its bewilderment and distress it looked towards the religious leaders for guidance. However it is significant to note that during the period (1782-1803) when the Maratha Chief wielded suzerainty over Delhi and Mughal emperor, a mere figure head was under their protection, no Fatwa as to India being Darul Harb (enemy territory) was given. Shah s.b was in Delhi and his very eyes the Non Muslim Maratha soldiers were perpetrating all sorts of high handedness on the peaceful citizen of Delhi and its suburbs, yet he did not come out with a declaration that India has ceased to be a Darul Islam (land of peace) for the Muslim. One possible interpretation that can be put forward is that inspite of Shah s.b bitter criticism of Maratha's ruthless behavior and the general spread of chaos and confusion due to their tyrannical exaction of (chawth) (three fourth) from all who fall a victim to their greed and lust He had no consideration that Muslim supremacy had come to an end. He might have interpreted the rise of Maratha power as a rebellion and have thought that it was a temporary phase, perhaps he believe that some Ahmed Shah Abdali would again appear and drive the unuly Maharashtrian out of Delhi. In his Fatwa he use the word Dhimmi, not Hindu not Non-Muslims which indicated that he did not interpreted the situation which tantamount to final collapse of the Muslims administration in India. To him it still existed. It needed


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rejuvenation. The Maratha have no doubt weakened it but they have not replaced or shown any desire to replace it by any new set-up. On the other hand in the ascendancy of East India Company, he certainly saw the seed of total disintegration of the Muslim society and the final decline of the Muslim authority beyond any hope of recovery. He was a man of keen insight. He was fully aware of British doing in Mysure, Bengal, Awadh and the land of Ruhila's. He fully realized the danger that lay in the new situation. Hence the Fatwa and call for resistance. Shah s.b was not content only with the pronouncement of Fatwa. He went futuree and gave lead in organizing the resistance moment. As he was too old to participate in it actively he asked his spiritual disciples, Sayyed Ahmed Barelwi (1786-1831) to go to the camp of Ameer Ali Khan in Rajputana who in collaboration with the Jaswantrao Holker, a Maratha chieftain, who was putting up a stubborn resistance to the British. Sayyed. Ahmed Baralwi was a man of strong moral character, a perfect activist and a born leader of man. His mystique training had given him a unique spiritual position among the Ulama trained in Waliullahi tradition. Shah s.b was so impressed by his spiritual attainments that he commanded his whole family, relatives and friends to swear fealty to him and accept his leadership. Sayyed Ahmed lived in Rajputana for seven years, preaching to the soldier of Amir Ali Khan, giving advise in organizational and strategically matters and even fighting sword in hand against the British forces. W.W. Hunter, partly because of his ignorance and partly due to his prejudices, refers to his activities in Rajputana in the following words "he began his life as a


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horse soldier in the service of a celebrated freebooter (Amir Ali Khan) and for many a year harried the rich opium growing village of Malva". W.W. Hunter, O.P. Cit-Pu. However in 1817 when Amir Ali Khan decided to sign a peace treaty with the British, Sayyed Ahmed left his camp and came to Delhi where he was received by Shah s.b. with the submision of Amir Ali Khan to the enemy the last ray of hope for resistance under the banner of warlord had vanished. Now the Jihad was to be continued through popular support. In order to popularize the cause and to enlist support in man and money Sayyed Ahmed with the blessing of Shah s.b toured the country. His success was tremendous and within a short spans of time he turned the land between Delhi and Calcutta in to a rebellious camp. In 1822 he made a religious journey to Makka and in 1824 made his appearance among the wild mountains of the Peshawar Frontier preaching a holy war against the rich Sikh town of Panjab. Sayyed Ahmed and his followers have been charged with making of frantic endeavor to establish an Islamic state in India. It is said that they were revivalist and strove to bring back the vanished glory of pristine Islam but this allegation was not true. Thus it is clearly evident that before the formation of Indian national Congress Hajrat Shah Abdul Aziz and his colleagues had already formed an organization which had started liberation struggle against the British Government. It is also interesting to note that Hindu too was participating in the struggle with the Muslim. But leadership lay in the hand of Muslim community. Shah Abdul Aziz R.A. and his disciple wrote that Muslims were


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torch bearer of freedom struggle in India. (Naqshe Hayat P. 8-M.P.K)

Hazrat Sayyad Ahmed Shah and his movement The revolutionary political party formed by the Shah Waliullah and Shah Abdul Aziz have rendered valuable contribution in the freedom movement in the beginning of the nineteenth century Sayyed s.b and his colleagues had influence the mind of common Indian masses to oust the British government from the Indian soil. He had burning zeal to see Indian Muslim live with dignity therefore he had entered in to effective alliance with the Hindus. It was sheer bad luck for India that Sayyed Ahmed Shaheed had to fight with the Sikhk rulers in the initial phase of his freedom struggle and unfortunately was killed by Sikh solddiers at Balakote in 1831.His sad demice was great relief for the British.If he would have lived for few more years the political scenario in early19th century India could have been quite different. The British rulers were quite apprehensive of his intention and had remained under constant fearpsychosis. That is why the British ruler had sigh of relief when Sayyed Ahmed Shaheed had turned his struggle against Sikh instead of British Government. However, the real intention of Sayyed Ahmed Shaheed was distruction of British Empire that had caused unprecedented socio-economics havoc for Hindu and Muslim. To achieve this sole objective he affected alliance with the Hindus to oust the British from this land This was soul reason that he had invited


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Hindus and told them in clear term that British was their deadly enemy and their ouster from this country was only solution to their degradation. But the question of who will rule this country would be decided amicably and whosoever will be capable of ruling would rule. For this purpose the letter written by him to the Maharaja of Gawaliar Daulat Rai Sindhia and his brother Hindu Rao is worth reading. His letter to these brothers clearly defines his vision for this country. The letter reads as follows. The following letter have been copied from Musalmanoke Tanazzul Se Dunya ko Kiya Nuqsan Hua by Sayyed Abul Hassan Ali Nadwi (P. 274-276) Your Excellency! You are well aware of the fact that British ruler who are originaly traders have now become ruling power in our country. They have disgracefully trampled under feet the dignity and respect of many great rulers of this country. Those who are capable to rule this country are sitting on the fence and have become idle therefore, few poor and people without any recourses at their command had come in forefront to save their religion. They have abandoned their home only for Allah. They did not aspire for material gain. The moment British will leave from this country we will fullfill our mision. Those who intend to rule this country would be given maximum opportunity to rule and those who seek power will get it. It will strengthen our country. We humbly request the rulers (custodian) of various states to start their struggle under the banner of Islam and remain the ruling power of this country. (Naqshe Hayat P. 14) His letter to a Muslim official in the state of Gualiar is also worth reading he wrote.


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"Under this circumstances it appear quite appropriate that you brought the kind attention of the Raja Hindu Rao to this matter that large chunk of Indian Territory has fallen into the hand of foreigners. Everywhere they are perpetrating atrocities to the indigenous peopulation. The power of Indian rulers has become ineffective and now they are completely under foreign domination. Therefore, few people without any resourse at their command have taken the difficult task of over throwing alien rulers from this land. It is prime duty of those who have been ruling this land for long time to lend their helping hand for this cause because it will certainly strengthen their rule. It was quite evident from above two letters written by Sayyad Ahmed Shaheed that his intention was not to impose pristine form of Islam but his main target of attack was British Government.Sayyad Ahmed Shaheed had to confront with the sikh rulers in his initial phase of political struggle and was tragically killed at Balakote.With his sad demice his moment suffered severe setback. His army got dispersed and division crept into the rank and file of his army. However after his death the Mujahidin had established their headquarter at Sittan (Sihan) in the Swat valley in the frontier from there they had continued their fight with the help they received form Hindustan.

Role of Ulama in the revolt of 1857

"If one read through the official and the British records of 1857 one gathers the vague impression that the Muslim revivalist group and the Wahabis in particular had something to do with it. There are casual call for Jihad (Holy war) in almost all the


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places, to Fatwa (religious decree) of Maulavi, to the display of green flag in important rebel center- all of which suggest a certain Muslim revivalist coloring to the event of 1857." (K.M. Ashraf Ahyae Islam Ke Hami Awar 1857 Ka Inqilab P. 86. Teanslated from Urdu) Now the question is why the Muslim theologians' in particular and general Muslim masses were so active during the revolt of 1857. These factors need detailed discussion. Religious causes for revolt- the rumors about the British Government. Secrete design of promotinge conversion to Christianity had inflamed the heart and mind of the sepoy. The Government-misionary nexus gave credence to the rumour for which Indian masses had become sensitive to this issue. In some cantonments misionary were permitted to preach openly about Christianity and their diatribe against other religions v.i.z Hinduism and Islam was welknown that had anger the sepoys. The reports about the mixing of pig fat in the flour and the introduction of enfilled rifes had increased the sepoy growing disaffection with the Government. The reforming zeal of British officers under the influence of utilitarianism had rose considerable suspicion, resentment and discontentment. The orthodox Muslim feared that by government patronage and through social legislation the British rulers were trying to destroy the religion and culture of the Indian. Moreover they believed that legislation was under taken to aid the misionaries in their quest for evangelization. The orthodox and religious therefore arrayed against the British. Particularly the Muslim theologians who had concern for their


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religion, were seeing before their eyes that Islamic granduer was losing its vitality. The last Mughal Emperor Bahadur Shah Zafar was sadly watching the destruction of grand Mughal Empire. The situation has come to such a sorry state of affaire that between Asar (late afternoon prayer) and Maghrib (evening prayer) the Christian misionary Finder usesd to deliver speeches about the Christianity at the gate of Jama Masjid Delhij. In his speech he was severally criticizing Islam and Islamic principle (this is an excerpt from the report of Madarsa-e Saulatia Hind Nidae A'am 1357 A.H. In fact misionary Findar was not alone in his mision topropagate Christianity but he had a band of Christian misionary with him who were trying to convert entire Indian subcontinent into Christiandom. This process represents the unique mixture of religion and politics of which Muslims were most sufferers. To counter the growing influence of Christianity Maulana Rahmatullah Usmani Kiranawi who was a prominent Isslamic scholar aaand aaaalso descendent of Makhdum Jalaluddin Panipati was in forefront to counter misionary Finder and his missionary activities. Maulana Kiranawi had started correspondence with misionary Finder to assess his intellectual capability. Afterward he had started religious debate with him in which respected Hindu, Muslim and Christian were invited as audience and also as a judge.


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The first Christian Muslim debate was held between Maulana Kiranawi and misionary Finder on 1270 A.H.By the blessing of Allah Maulana Rahmatullah Kiranawi spoke for three days against the latest Bible and human interpolation in it. He proved by citing nuemerous examples in his speech that latest Bible of which entire Christians were proud of was completely interpolated by the human agency. The hapless misionary was helpless and had to submit before Maulana Kiranawi's argument against Christianity. After facing this humiliating defeat at the hand of Maulana Kiranawi misionary Findar was not seen again in India. The next debate scheduled to be held could not be undertaken due to non-arrival of missionary finder at debating table, therefore entire audience gave their pronouncement against Christianity. (Ulama-e Haque P. 33-34-35) A respected rich Muslim from Agra published the entire proceeding of this religious debater in a book form. The Christian misionary bought this book on massive scale and tried to dump it to ennsure that no single record of this proceeding could be available to succeeding generationof the Muslum ccommunity. However some copy of this precious book could be found in many educated Muslim family of India. To furthere counter the nefarious influence of Christianity MaulanaRahmatullah kairanwi had writtene many books V.I.Z. Izharul Haque, Izalatul Awham, Izalatu-l Shukuk, Ejaze Iswi, (Miracle of Jesus) Asahul Hadith Fi Ibtali-l Taslis, Baruqul Amea etc.


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Educational policy pursued by the British Government and its effect on Muslim community

While Christianity was being spread freely during the British period, educational system too was also organized in such a manner, which were detrimental to Muslim and Islam. It should be noted that Lord Macauley while presiding over the educational commity on 7 March 1835 had emphasized the need for imparting education in English language. The main thrust of educational policy formulated and persued by the British Gopvernment in India was as follows "we should create a group of educated people who would be channel of communication between the British Government. and thousands of coror of indigenous Indian masses. These educated people would be Indian by colour but British by test (Ulama-e Haque awar Unke Mujahidana Karname (P. 38-39) The Muslims Community was apprehensive that with the spread of English education in India, Islamic education will received sever setback because Chistianity and Islam was poles a part and no meeting of mind between the two waring ideologies was possible. In comparisoin to Hindu community, the Muslim community was not mentally prepare to let their children remain under the misionary influence under the garb of new educational policy, because already Muslim were gradually pushed backward. The British government was vehemently pushing ahead their educational agenda that can be summarised as follows: 1- To create the hardened supporter of British Raj.


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2- If Muslim would follow Quranic injuction, it was impossible for themto remain liyalto the British Raj. Therefore massive effort was made by way of education to make Muslim irreligious. 3 The syllabus of education should be devised in such a fashion that its readers would become an obedient slave of the British Government. As a result respect for religion, and Ulama (Muslim theologian) sense of nationalism and mutual co-operation between the Hindus and the Muslim would acquire secondary importance. The effect of this policy would be that people would fight together. Thus divide between the Hindus and Muslim divide would become more eminent and British would continue their policy of divide and rule. The ill effect of British educational system was imminent during the short span of time in all parts of the country. The union jack was unfurled every where in the country. The Christian misionary increased their activities on massive scale. The destruction of Indian educational system and replacement of it by the British system had disastrous consequences on the young impriosonable mind of the Indian. Taking into consideration the events described and discussed in the preceding page, the general atmosphere of discontentment that prevailed during the first half of the 19 century and the policy of annexation and exploitation carried on by the British through that period, on can only conclude that the rebellion of 1857 was accumulative effect of various social economic and political causes. . The presence of foreign power which was considered responsible for all these social upheavals had awakened a sense of Muslimness in the Muslim community. As


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a logical corolary to their sentiment. Muslim Ulama had mobilized the public opinion for arousing anti-British feeling in the name of religion and culture to which the Muslim masses are most sensitive. As for the Muslim, the rising of Indian Muslim in Vellor (1806) the revolt of Faraidise in 1804 the peasants riots organized by the Dudu Mian in the thirties and forties of the nineteenth century, the movement led by Sayyed Ahmed Beralawi and the activities of Mujahidin after him- all these happenings suggest the deep suspicion, frustration and discontent. Among them whose leadership went mainly into the hand of religious reformer. Therefore we find a religious string also in the final attempt in 1857 to drive the British out of India, and also large body of Ulama who lead the masses and at various places actually fought against the British forces and led the masses to and all out war against the British Government. Therefore after the war the main targets of the British attack were the Muslim and therefore many of them were publicly hanged and prosecuted. The tradition established by Sayyed Ahmed Shahid in (1781-1831) of course with the blessings of Shah Abdul Aziz were taken up and followed by their successors and those who were religiously and politically oriented to them. In Delhi the famous Fatwa declaring Jehad against the infidel foreigners signed by the many Alim of repute and authority stirred a large number of people to fulfill the obligation enjoined therein. In 1858 at Lacknow the welknown trial of Allama Fadhle Haque Khairabadi a very learned Alim educated at the feet of Shah Abdul Qadir (1826) the younger brother of Shah Abdul Aziz in


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connection of his Fatwa suggest the magnitude of influence a Fatwa could wield on the minds of discontent Muslims. In Lucknow the famous Maulvi of Faizabad from all account can legitimately claim to be brain and the hand of conspiracy. It can be asserted with confidence that he was working in close co-operations with the Wahabi group and the folower of Sayyed Ahmed Beralawi (Ashraf Op. Cit. P. 87) The Wahabi sentiment had permeated the heart and mind of rugged soldiers like Bakht Khan who was the dominating figure of the revolt and the leader of central Government. at Delhi (Ibid Ashraf) he arrived in Delhi with a bend of Wahabi and appointed his spiritual guide Maulavi Sarfraz Ali (Ashraf O. P. C. I. T 98) as the Imam of the contingent of religious warriors (Mujahidin) numbering several thousands (Ashraf OPCIT P. 87) Intizamullah Shihabi in his two treatises Ghadar Ke Chand Ulama (Naya Kitab Ghar Delhi) East India Company Aur Baghi Ulama gives a list of Ulama who were very active in the days of 1857 and played a prominent rule in providing the rebellion a consistent anti British- ideology altogether with a religious fervor which had sometime led people to read a revivalist trend in this great Musslim upprising. The founder of Darul Uloom Deoband actively participated in the rebellion and had organize the masses out side Delhi to revolt and for a while had succeeded in ousting the British authority form the area where the were working.


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Jehade Shamli (introductions)

Jehade Shamli and Thana Bhawan is an important milestone in our freedom struggle. It was a major effort on behalf of Ulama of Deoband to oust the foreign yoke from Indian soil. But unfortunately there is non-availability of any authentic document and reliables source material on this grand chapter of Muslim historiography. Few books for instance (Tazkiratul Rashid, i.e biographies of Maulana Rashid Ahmed Ganguhi and Maulan Ashique Elahi Mirathi, Sawaneh Qasmi i.e (biographies of Qasim nanotwi) Hazrat Maulana Qasim Nanatawi by Maulana Monazir Ahsan Ghilani, Ulamae Hind ka Shandar Mazi by Muhammad Mian and few books by Sayyed Ahmed Khan and by some book written by English writers, we find some reference about the Jehad of Shamli, but detail account of this Jehad is not available to the readers of history. Among the few prominent Ulama and Mujahidin who had written on this monumental event, the name of Shaikh Muhammad Thanwi who was an outstanding Alim and writer find special mention among galaxy of writers. By intellectual reasoning Maulana Thanwi was not mentally prepared to jump in this war, but he had the company of Ulama like Qasim Nanatawi before him whose decision to wage Jehad (holly war) against the British Government had been hailed by the majority of Ulama who were gathered to deliberate upon how to initiate the decisive holly war against the British forces (Jahade Shamli wa Thanabhawon P.3)


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Background

The main inspiration behind Jehade Shamli and ThanaBhawan was Qazi Enayat Ali Rais (feudal lord) of ThanaBhawan. When the British Government publicly hanged his innocent younger brothers and many friends of him. He had become furious and was adamant to wage war against the British Government. His voice was echoed by the Ulama of Waliullahi order, who had already psychological hang over of Jehad in their minds therefore were unanimous on the pronouncement that this war would be regarded as full fledge Jehad, because atrocities on the indigenous Indian population had reached to an intolerable scale. Hence Haji Imdadullah Mahajire Makki and Hafiz Zamin Ali led the Jehad in which thousands of their followers have participated. Qazi Inayat Ali, Haji Imdadullah Mahajire Makki and Hafiz Zamin Ali belong to the Faruqi clan who have played pioneering rule in initiating the revival of Islamic cultures and traditions in the region of Thana Bhawan. His illustrous ancestor, Qazi Nasrullah had come to settle here and acquired prestigious positions during reign of Akbar the great. His family had produced many outstanding scholars in academic field. Like Taqiul Ulama (Pious Muslim theologian) Muhammad Sabir, Qazi Muhammad Ali Thanawi and Muhammad Mukarram were an authority on commentary on the Holly Qura'an. Few of them were outstanding spritual personalities like Haji Imdadullah Makki and Hafiz Zamin Ali Shahid, and few were highly talented in administrative fields like Shaik Ahmed Faruqi, Qazi Kutbuddin and Qazi Nijabat Ali.


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Due to extraordinary talent, the Mughal rulers appointed the members of his family from very beginning on high positions. In majority of cases judge and accountant were appointed from this respectable family alone. A part from this, Mughal rulers had given them huge portion of land therefore they were regarded among few big landlords of the country. Mughal rulers had also conferred upon them with numerous titles. It is interesting to note that during the decline of Mughal rulers this family continued to be prosperous and respected one. Till 1803 this family was associated with Mughal Empire. But soon after the decline of Moghal ruler, Lord Leak had established his rule in the Doaba region and this family had came under the influence of British Government. When British had sway over this region Qazi Kutbuddin was the guardian of this family. He immediately declared his loyalty to the British Government. Which has resulted into status quo as far as his prestigious position was concerned. Many top British officials trusted him and sought his help. And within one year he was so much trusted by the British Government. That when (Halkar Deck) was escaping from Bharatpur battle ground and was heading toward Panjab to seek some help, in the way he was chased by lord. At this critical juncture he had sought logistic support from Qazi Kutbuddin in 1805. Maulana Shaikh Muhammad Muhaddis narrates this story in the following words. "When in 1803 governor Gen. Leak s.b established suzerainty of British Government. By defeating and ousting Maratha Jaswant Raw, he issued a Farman (decree) to Qazi Kutbuddin that there was shortage of logistic support therefore his prompt assistence was needed at this critical moment In response to this request Qazi had sent him massive material


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support. Governor Leak was very happy for this timely assistance and had conferred him rewards and titles." Due to his family assistance to Lord leak, East India Company had lavishly rewarded Qazi Kutbuddin s.b. After the capture of Doaba by company Bahadur, Qazi Kutbuddin remain loyal to the British Government. till his last breath. East India company had also recognized his loyalty and had conferred him various titles. During the life time of Qazi Kutbuddin the relation between Qazi Nijabat Ali (younger brother of Qazi Kutbuddin) and company Bahadur had been firmly established. After this brief introduction it is apparent that till the occupation of Doaba (Beasts of earth) region by the Britsh Government. In 1803, the friendly and mutual cordial relations between Faruqi family of Thanabhavan and British had continued until 1857,and there was no single small incident by one party which have caused rupture of this agreement. To our surprise when great rebellion of 1857 had started on 10th of May 1857 from Meerut, its effect was felt in nearby cities and region. But Thanabhavon was quite peaceful till August 1857. Feudal lord of village Thanabhavon Qazi Inayat Ali by exerting his influence had created complete social harmony and did not allowed single disturbing incident to take place which would have led to social chaos. Business of life was going on as usual and all credit for this could be attributed to Raiees of Thanabhavan Qazi Enayat Ali. Keeping in the mind such peaceful situation in Thanabhavan every body could be amazed why suddenly every body in the village suddenly set a side all previous agreement turned hostile


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to the British Government. . That too when strength of the Mujahidin was getting weaker and in Delhi and the British Government. was getting upper hand. Even resident of Shamli was feeling helpless. If people of Shamli had any intention to jump in the war they would have started during the initial phase of the revolt. In order to understand the sudden out break of Shamli against the British Government. We should delve deep to know the causes and also we have to see who firstly violated the agreement. It was Ulama or British Government? In order to understand this great upheaval in proper perspective we have to understand the geographical contiguity among Delhi, Thanabhavan and Saharanpur. The centrality of Saharanpur, it's administrative and on going revolt in the nearby areas should be kept in mind.

Presently Delhi is national capital of India and also an autonomous state. Meerut, Thanabhavan, Shamli and Saharanpur are important cities of U.P. Meerut was the headquarter of all these commisionaries and has two district v.i.z Saharanpur and Muzaffarnaghar. Thanabhavan and Shamli are two important villages of Muzaffarnaghar district, which are located on the main railway line between Saharanpur and Shehadra. There is also many important and famous villages located on this line viz Rampur, Minharan, Nanota and Jalalabaad. Before the outbreak of revolt in 1857 scenario was quite different. Uttar Pradesh had no existence and all the cities and villages were part of Delhi. Saharanpur was like an autonomous state. There were thirty-six Mahal in it. Among them was one Thanabhavan. This geopolitical setup had continued from the reine of Akbar the Great. That was the


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reason we find detail description of this village in the magnumopus book: Ainae Akbari: written by celebrated wrier Abul Fazal. But the name of Thanabhavan in this book has been written (Thanabhim). Before the outbreak of war in 1857 there was no railway track that was reasion why Saharanpur, Rampur, Thanabhavan, Shamli and Muzaffarnaghar were connected by Grand National highway grant trunk road built by great Bihari ruler Sher Shah Suri. This road was only means of transportation by Vehicle, horse and other means of transportation. Saharanpur was adjacent to Punjab therefore it had acquired the status of military cantonment. All the army recruited at Punjab were stationed at Saharanpur and were dispatched to the various places whenever situation demanded. The collector of Saharanpur had wide-ranging military power therefore naturally he has become an arrogant dictator. When revolt had started on 10th of May 1857 at Meerut this news had reached to Saharanpur on 12th of May 1857. Next day all the children and women of the British officials were sent to Dehradun as precautionary measure. After that the news of revolt had reached to Delhi. Gozars and Ranghrod had taken full advantage of the situation and had started looting in the rural areas. Following this incident the security of the Saharanpur was tightened and massive forces were deployed on 21 of May 1857. The Gozars and Ranghord had assembled at south of the Pargana Saharanpur and had looted British treasury at Halni too. To counter the growing deterioration the British officials along with massive military force had arrived at the scene. The magistrate had with him twenty police and 39th regiment when Gozar (name of martial cast of this subcontinent) and Ranghord saw these massive British forces they


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had started running away and had thrown out all their booty on roads and fields. By that time all the prisoners at Meerut who were fleeing from prison cell were arrested at Saharanpur. Before this incident the British Magistrate had ask for help from commisioner of Ambala Here he found assistant commisioner Mr. William Chechli who had come to Joghedhri. By that time he had arranged some military forces and crossed the Jamuna River. On 30th of May 1857 the Magistrate of Saharanpur along with Mr. Plodon, Mr. Trench, Mr. Edward, Mr. Ravarts, Captan Eed and Captan Gristan had launched a massive attack on village Mangnore. Gozars inhabited this village, and Umrawsi was their village head. When the British forces had launched attack all the villagers had run away due to fare. The British forces had set a blaze entire village on fire. After that they had arrested some villagers. When bloody war was going on in the adjoining areas of Saharanpur, Shamli and Thanabhavan was quite peaceful. About the Shamli we can speculate that relation between its Zamindar Mahars singh and Tahsildar Ibrahim Khan was not cordial and doubt was expressed that former was having correspondence with the king of Delhi. However this story may had been fabricated by Ibrahim Khan as he was hostile to Meharsi singh, and if we accept this story as true this was a personal affairs of Raees of Shamli and it had nothing to do with the Raees of Thanabhavan Qazi Enayat Ali. Thanabhavan was itself very peaceful due to personal effort of Qazi Enayat Ali. The reluctance of Qazi Enayat Ali to fight with the British Government could not be presumed that he was pro-British and loyal to British authority therefore he had no religious zeal due to his inherent weakness. But we can say that when he had


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raised the banner of revolt against the British authority the entire world was surprised at his religious zeal and sense of nationalism. He not only compelled the British authority to eat humble pie at Thanabhavan and Shamli but had also given tough fight to the British forces at Bijnor. No body could drive wrong meaning by this sudden outbreak of Qazi Enayat Ali against the British government that his action was dictated by self-interest. Because before entering into war against the British Government. he had maintained peace in the Thanabhavan and Shamli on four grounds. 1. The elder brother of Qazi Enayat Ali's grand father and

grand father Qazi Nijabat Ali had agreement with the British government for the last fifty years that they would remain loyal to the British goveernment.

2. And only due to this agreement both these two persons had

easy access in the British Darbar (court) and were frequently conferred with honor and titles.

3. The father of Qazi Enayat Ali Qazi Saadat Ali had renewed

his loyalty to British government in 1856. He had also been employed as judge by Company Bahadur of Deoband.

4. After the death of his father, Qazi Enayat Ali had kept

intact his agreement with the British intact. 5. After the death of his father, Qazi Enayat Ali had kept on

carrying the agreement reached by his father and the British Government.


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Those who understand the important of agreement in Islam would have certainly hailed Qazi Enayat Ali for his attitude towards the British Government. It was his sheer devotion to Islam, which Islam by which guided him. In fact he was emulating prophet Muhamad (pbuh) in this matter. As we now that prophet had entered into the agreement with the Jews of Madina and had kept his agreement intact until aagreement was violated by Jews themselve. After the war of Badar, (Battle of Badr) Banu Qainqa (Tribe of Banu Qainqa) had misbehaved with our prophet as well as other Muslims. And when prophet had made conciliatory effort with them the Jews had not only misbehaved with the prophet but also were adamant to wage war against the Muslim. This incident had resulted into war of Banu Qainqa during the period of second Hizri.And after the war had ended the prophet had kept the previous agreement with Banu Nasir. And also tried to renewed his previous agreement. But Jews kept on carrying out their ancient and traditional rivalry with the Muslim and Islam. On one hand they had kept the prophet engage in formulating agreement, on the other hand they were hatching conspiracy to assassinate him. Therefor due to these entire treachery prophet was compeled to wage war against the Jews and war driven them away from Madina. In the affaire of Banu Quraiza same thing had happened. Initially agreement was sign between Banu Quraiza and Muslim, that if Madina was attack they would be party along with the Muslim to defend it. But during the war of Ghazwae Ahzab (Battle of Ahzab) in fifth A.H. they had clandestinely entered into alliance with the invading forces and had put the Muslim under unprecedented danger. By that time their conspiracy had met with failure due to war strategic tactic


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and wisdom of Prophet Muhammad (pbuh). However after war the prophet following with the commandment of Allah, had surrounded entire village of Banu Quraiza and all the people of their tribe were killed for violating agreement with the Muslims. Prophet Muhammad had followed the same method with the idolater of Makka after the treaty of Sulhe Hudaibia. (The treaty of Hiudaibiya) Keeping in mind the Sunnah of Prophet Muhammad, (Religious rite ordained by the Holy Prophet) Qazi Enayat Ali fully adhered to the agreement made with the British officials. He tried his best to maintained peace in those areas, which were under his sphere of influence. And due to his personal influence not a single violent incident had taken place against the British officials. Though fierse fighting was ensuing in adjacent area of Thanabhaon. Also the inhabitant of Thanabhaon were completely unaware that in their region war was going on and even the king of Delhi was participating in it. In the village, life was normal and marriages and other social program was being celebrated without any disturbance. Even the Aqiqa (Party thrown on seventh day of after new birth in the family) programme of newly born child of Qazi Enayat Ali's younger brother Qazi Abdur Rahim was being celebrated with religious fervor. No body could anticipate that this happy celebration would turn into a tragic one. The villagers were celebrating birth of newborn child of Abdur Rahim at Thanabhaon and in Saharanpur child fathers the British officials were executing Qazi Abdur Rahim. The moment the news of his execution had reached to Qazi Enayat Ali that his younger brother had been publicly hanged he lost his sense and had become like mad. And this was quite natural because he had already lost his two


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brothers and even his father had died one year ago. This was his only brother who was his right hand for him, but sadly British forces had killed him mercilessly. The news of his killing had spread to his village and all the members of his family were wailing and lamenting. But Qazi Enayat Ali's condition was most critical. He was repeatedly saying that I would avenge the killing of my brother. The entire family members of him were advising him to exercise restrain. Particularly his Uncle Qazi Muhabbat Ali advised him not to play with the fire. But Qazi Enayat Ali was adamant to fight with the British Government. Therefore he had angrily declared "I would not tolerate the atrocities of the British Government even for one minute I would fight with them till my last breath. Either I would finish them or they would finish me. Some elderly people of that region had narrated to Shamsul Haque Siddiqi, the author of Jehade Shamli and Thanabhaon that Robert Spinsky had come to know that few innocent peoples had been killed by the British forces and that Qazi Enayat Ali was adamant to revenge against the killing of his innocent younger brother. Therefore he had tendered his apology in order to preclude him from undertaking war against the British government. For this purpose he had sent massage to Qazi Enayat Ali which was as follows "I have unintentionally killed your younger brother and I am sorry for that. You keep patience and do not take any step, which would disturb the peaceful situatione. You keep quite I will gave you enormous property and also accept you as a Nawab of Thanabhaon". But Qazi Enayat Ali had firmly decided not to step back. Haji Imdadullah Mahajir Makki and his colleges who were inspired by the great warrior like Sayyed Ahmed Shahid and Shah Ismail


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Shahid had motivated and encouraged Qazi Enayat Ali to initiate war against the British government. To deliberate upon how to start war against the British government. they had convened a meeting of Ulama at Thanabhaon in which all prominent Ulama of surrounding region had assembled. Few outstanding Ulama who had attended this meeting were v.i.z Haji Imdadullah Mahajir Makki, Hazrat Hafiz Zamin Ali Shahid, Hazrat Maulana Shaikh Muhammad Muhaddis, Hazrat Maulana Qasim Nanatwi, Hazrat Maulana Rashid Ahmed Gangohi, Hazrat Maulana Muhamad Ihsan, Hazrat Maulana Muhammad Ahsan and Hazrat Maulana Mazhar etc. At the meeting of Majlise Shura two important issue came up for discussion i.e. 1 To start a full fledged war against with the British government and 2 Weather this war would be regarded as fledged Jehad (Holly War) or not. During the deliberation upon these two crucial issues minor differences have cropped up among the Ulama. Since few Ulama had express concern over the meager availability of resources (war material, logistic support). They though that the power of the British Government. Had expanded to such an extent that much powerful Government. (Principality feudatories) were helpless before them. The British forces had human resources as well as logistic support. And as far as war experience was concerned they have no paralell. Under this situation, to jump in the war at mere assurance given by some feudal lord that they would extend their help during war was not a wise act. Because Muslim were armless and defeat was


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imminent. This was the first objection raised. And according to Maulana Ashiq Elahi Meeruthi Maulana Shaikh Muhammad Muhaddis had raised this objection (P 32 Jehade Shamli wa Thanabhawan). Who so ever had raised this objection, Maulana Qasim Nanatwi had replied this objection in the following words "do we have less power and war materials than Ashabe Badar (fighters in the battle of Badar)" this sentiment of Maulana Qasim Nanatawi obviously meant that a Muslim Should not rely upon the availability of resources only (war material and logistic support). In fact Maulana Qasim Nanotwi had silenced all dissenting voice by this comprehensive one line sentence. After settling first issue the second issue came up for deliberation was, weather this war would be regarded as Jehad or not? On this controversial issue Maulan Shaikh Muhammad Muhaddis expresses his opinion in the light of Islamic teaching and said, "we kept quite until Muslims in different regions were fighting against British Government. to save Muslim and Islam. Now the British forces had killed some people and we were sseeking revenge (though it is inevitable) then how we can term it as a Jehad. Maulana Ashiq Elahi had not given any reference about the objection raised by Maulana Shaikh Muhammad neither he had hinted at who were other participant in the Majlise Shura who had out rightly rejected his view. Also there is not available reliable historical record to refer what answer was given to Maulana Shaikh Muhammad Khan. However we can only anticipate that Maulana Qasim Nanatwi would have replied as follows. "In stark violation of all previous agreement


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the British Government. had executed many innocent Mulsims therefore we are not under any obligation to abide by the agreement. So we will wage war to avenge against the British Government. To avenge the killing of our innocent Muslim brothers and this would be regarded as Jehad (Holly war) He sighted the example of Jange Mauta when Prophet Muhammad (pbuh) had to wage war due to assassination of his emisary. According to the statement of Maulana Ashiq Elahi that after this short deliberation Ulama were unanimous on the decision that jehad (holy war) should be waged against the British government. to establish an independent Islamic regime in the village. If any body put hurdle in our objective of establishing Islamic rule we would fight with them and this war would be regarded as full fledged Jehad". After the decision was reached for undertaking Jehad against the British British, now the question arose that who will lead in Jehad for the establishment of an Islamic Govternmen. Maulana Manazir Ahsan Ghilani sheds some light in his voluminous book: Sawaneh Qasmi; He wrote "Maulana Tayyeb, grand son of Maulana Qasim Nanatwi recalls that Maulana Shaikh Muhammad s.b Thanawi was disciple of Hazrat Muhammad Shah Ishaq Muhaddis who had expressed excuse that if I accept your logic for initiating Jehad then importance of Imam would acquire central importance. Therefore you tell me who is Imam? Who will lead us in Jehad? Theses questions were asked according to Islamic tenets but reply came promptly from Sayyedina Imamul Kabir Qasim Nanatwi who had said "there was no problem in appointing an Imam.And it seem that after his candid reply this issue needed no much attention according


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to Imamul Kabir. Perhaps his colleagues were thinking that this issue would become complex about that but they were stunned to know its easy solution. But inevitable had had happened and Imamul Kabir suggested that all of us should do Bait at the hand of Hazrat Murshide Barhq Haji Imdadullah s.b and immediately after the Baait (Ritual for accepting a desciple oath of allegience) Haji Imdadullah s.b was appointed as Amirul Mu'minin (The Commander of the faithful) After the formation of Majlise Shura they declared independence from the British government and had established an Islamic government. Haji Imdadullah Mahajir makki being an Amir took central position of all administrative affaires in his hand. Maulana Rashid Ahmed Gangohi and Maulana Qasim Nanatwi were appointed his assistant. At the end of village there was some military barrack in which some British employ were residing. They were promptly thrown out and barrack was vacated from them. According to Maulanan Ashiq Elahi this interim Islamic governmentt. had decided some cases according to Islamic Sharia. All these activities were going on in village Thanabhawon and it is understood that the British government. knew about it. But they had not paid any attention to it and had concentrated their all attention at Shamli, Budhana and Muzaffarnagar. May be they had regarded the affair of Thanabhaown as an insignificant one, to be dealt with subsequently. To know about the sequence of event regarding Jehade Shamli and Thanabhawn we have many reliable source materials like


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mutiny records, correspondence Tazkiratul Rashid and Lail Muhammad. According to series of events the incident of Bagh Sher Ali ka Sarak come first. This incident had soon taken place after the formation of Majlise Shura and after the establishment of an Islamic state in Thanabhawan. According to mutiny record Henry Malcolm, assistant magistrate had presented report to Lieutenant W.T Hargai first commander of Panjab cavalry on 20th of September 1857. He wrote in the report that "as per instruction received from Spenski we along with a bend of people left from Ram Kundi to Muzaffarnagar, Shamli on 1857 Ath Mahe Rawan Me. In our band following people were accompanying. One native official thirty Dafadars and fourty five cavalries. I had separated one Dafadars and five cavalry and assigned the duty to carryout the luggage and arm and ammunitions. I had also instructed the people of this band to follow the same route, which I had followed. But I felt sad to explain that the Tahsildar at Deoband, partly due to wrong instruction and partly due to unawareness to this region led this band from Thanabhawan route to Shamli. Though this route was straight and shortcut but difficulty was that at this place (Thana route) people had raised banner of revolt and were fiercely fighting against the British governt And whenever any band of the British forces was passing from Thana they were attacked from rebel who had already assembled at this place. In this attack the leader of band (Risala Sardar Partap Singh was killed and all our arms and ammunition came under their control). Our men fought with gallant but were defeated because our enemy had nuemerical


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strength and compratively powerful than us. ( Jehad Shamli and Thanabhawan. P. 37-38.) After this crushing defeat at the Thanabhawan, Henry Malcolm had tentatively on 9th or10th of September 1958 led his remaining troops via Muzaffarnagar to Shamli. Those British forces that had survived at Thanabhawan had also joined them. These remaining forces might have been communicating this news to British officials who were stationed at Shamli. The prominent British officials who were stationed at Shamli were Henry Malcolm, Collector of Muzaffar Nagar R.M. Adward and joint magistrate C. Grant. Now the question arises in our mind that why were all prominent British officials were stationed at shamli? And at this critical juncture collector and joint magistrate both had left district headquarters and was present at Shamli? To understand this complex situation we should know the prevailing condition of Shamli by that time. Those days when momentous event of our history was taking place, Shamli was the headquarter of Muzaffarnagar Tahsil and also a thriving business centre. The Hindu constitutes the large chunk of populations and Mehar Singh was an influential landlord of this village. Mehar Singh was not on good term with another feudal lords of adjacent village, Ibrahim Khan. Mehar Singh was under constant threat of rebellion from Ibrahim Khan. And it was quite possible that due to enmity with Mehar Singh Ibrahim Khan could have sent fabricated report about Mehar Singh to the collector of Muzaffrnagar. This false report could might had served as threat and British officials were


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compelled to take precautionary measure for their safety. At several time the collector of District Muzaffarnagar had send joint magistrate at C. Grant to Shamli for some administrative arrangement. After the revolt of 1857 had come to an end the British Government. had recognized the service rendered by the Ibrahim Khan. Mr. C. Grnat had issued a certificate to the son of Ibrahim Khan in which they had hailed the service of Ibrahim Khan. The citation of certificate reads as follows. "Particulay during the initial phase of revolt we went from Meerut to Shamli we stayed there for two days in the month of June, 12 days in the month July and for 14 days in the month of September. During the stay of C. Grant in the month of September at Shamli Mr. Edward had sent him arms and ammunition and tanks. And after four days he had himself arrived at Shamli. During his presence at Shamli Henry Malcolm had sent him massive military forces from Saharanpur. This way Shamli was virtualy converted in to a military cantonment. And majorities of British officials were deployed there. It was a trouble time for the British Government because simultaneously they had to fight on several fronts. In the nearby village (Hur Hur) people had raised banner of revolt. Several British police have been in adjacent fort of Budhana and leader of rebel Khairat Khan had established Tahsil in his own name. Shamli also had become uncontrollable for the British Government. (J.Sh.W.Th.Th. P.41) The British officials were surprised by this sudden upheaval and were busy in dealing with this complex situation. Meanwhile those fighters who had escaped from Thanabhawan reached to


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Shamli and conveyed full detail of the affair to the Sheir Ali. Sheir Ali was very angry at this incident and had withdrawn from war sport. And was too busy to take any disciplinary action or punish the people of Thanabhawan. Therefore he had postponded his disiplinary action and kept on working about his previous programmes. This was the prevailing condition in Shamli but Mujahidin were not careless about the presence of British officials in Thana. They were quite certain that British officials could turn to Thana Bhawan at any time to revenge theire previous loss. Therefore they clandestinely kept vigil on the movement of British forces. When (Mujahidin) were about to make futuree advancement towards the British officials, they were waiting so that British army could advance towards Budhana and before they could attack Thana Bhawan the Mujahidin would attack on Shamli with all ferocity to destroy and weaken the centre of there power. Henry Malcolm had narrated this story in the following words. He said "Our forces had joined Mr. Edward at Shamli on 10th of September and then we proceeded towards village Hur Hur, where people had raised banner of revolt. When we had reached to Hur Hur no one resisted and our forces easily surrounded entire village and arrested many of them. Governmental property and arm and ammunition, which they had previously looted, were recovered from them. After this adventure, when they were returning back to Shamli, a band of rebellion had attempted to snatch away our arms and ammunitions. But Dafadar Latif Khan along with four hundred cavalries had fought bravely with them. The rebel had run away from the


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battle of ground. And only one rebel was killed and another one was arrested, who was letter on hanged". All these minor incident of fighting was on with the British forces. But full fledge war with brutal force had started on 14th of September 1857, at Shamli and all prominent Mujahidin like Zamin Ali Shahid, Rashid Ahmed Gangohi, Maulana Qasim Nanatwi, Haji Imdadullah Muhajir Makki, Qazi Enayat Ali and Maulana Munir Nanatwi had participated. Hafiz Zamin Ali Shah, who was maternal uncle (khalu) of Qazi Inayat Ali was killed by the British Army and breathed his last in the lap of Rasheed Ahmed Gangohi.Another great warrior Maulana Qasim Nanutwi had fought with the British forces with all ferocity. He along with Rasheed Ahmed Gangohi had acted as the commander of the Mujahidin in this great battle. Maulana Muneer Nanutwi following the instructions of Haji Imdadullah Makki was personal guard of Qasim Nanutwi during fight with British forces. Haji Imdadullah who was Imam of this Jihad had migrated to Macca after the collapse of this uprising. His role in this battle could be written in golden letters. A part from prominent Ulama thousands of common masses belonging to Shamli had also fought along with these Ulama in this jihad, simply because Fatwa to fight against the British government was issued by the outstanding Ulama of that period. And also because despite many weaknesses, Muslims of that period were filled with religious fervor and it was quite


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certainly that majority of them would have taken part in this grand battle. According to Henry Keen "Jihad of Shamli had continued for full day. Mujahideen (Muslim freedom fighters) and their co-fighters had numerical strength' therefore they had temporarily tilted balance of war in their favour." (P.54 Jihad-e Shamli) In this full day war One hundred and thirteen British armies had been killed and Mujahideen had also suffered heavy loss of life. Though great Zamin Ali Shah was assassinated but Mujahideen had attained their goal and had gain upperhand over the British forces. All the army officials and staff had to flee from the area and no one except one wounded British police had survived. The edifice of British war centre was destroyed and Mujahideen had emerged victorious. (Jihad-e Shamli and Thana Bhawan p.3-7-8-9-15-16 -17-18-21-22-23-30-31-32-33-34-35-37-39-40-41-42-47).

Darul Uloom Deoband and its role in the freedom movement.

Deoband is a small town in the district of Saharanpur U.P at a distance of about ninety ninety miles from Delhi. Here in 1867 a small Arbic Maktab was raised to the status of Darul uloom which soon began to attract the attention of students and lovers of Islamic learning from far and near. Established within ten years after the unsuccessful uprising of 1857 when bitter frustration prevailed everywhere and futuree seemed dark and appallingly discouraging. It was undoubtedly a bold venture. The guiding sprit of this venture was Maulana Qasim Nanutwi


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who had already fought in the battlefield of Shaml in 1857.The part played by Darul Uloom in the religious, social and political life of the Indian Muslims can be legitimately interpreted in terms of the aims and objectives that lay behind the action of its founders during the days of rebellion. Shamli and Deoband are as matter of fact, the two sides of one and the same picture. The difference lies only in weapons. Now the pen and tongue replaced the sword and spear. There at Shamli in order to secure political independence and freedom of religion and culture, resort was made to violence. Here at Deoband a start was made to achieve the same goal through peaceful means. Thus for the cause of religious politi cal freedom individuals were produced. The roads though divergent from each other, led towards the same destination ie freedom of the country.

Deoband and freedom struggle

The founder of the Darul Uloom Deoband (Collage of rthodox Islamic learning) represented the rebellion sprit of the disgruntled Muslim, who since the days of Fraidiyah movement had been manifesting their uneasiness and dissatisfaction in one way or another, with state of affair created by establishment and perpetuation of a foreign rule in India. They were not going to surrender before the resultant suffering after their suffering in 1857 and recoil into a fatal activity. They were fully conscious of the fact that the British rule, now more powerful than before was not going to spared them in their efforts to leave up to the standards of their religious and cultural heritage. Nor did they believe in policy of compromise and appeasement. Yet they were to march and they marched forward independently,


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rejecting all official interference and depending entirely on Divine assistance and the sincere religiosity of their brethren. So with these two pronged objectives in their mind i.e to educate their brethern and complete the unfinished agenda of rebellion1857 they fully cooperate with the newly emergent Indian National Congress in 1885. Maulana Rashid Ahmed Ganguhi who succeeded Maulana Qasim Nanatwi as the Ameer Mohtamim (Rector) of Darul Uloom Deoband showed progressive tendency in the field of politics while giving a Fatwa declaring that in worldly matters cooperation with the Hindus was permisible provided it did not violate any basic principles of Islam. The occasion for this Fatwa arose with the establishment of the Indian National Congress in 1885 and Sir Sayyed vigorous stand against it. This was a crucial point and it created the political conflict between the traditionalist and the modern Aligarh. It has been pointed out that in principle that the founders of Darul Uloom were not opposed to the acquisition of modern education ation by the Muslim Muslim but were opposed to pernicious effect of english education on the Indian for which they had fought vigourouslyduring the initial phase of the British Raj The formation of Indian National Congress in 1885

and Ulama support to it Seventy-two political workers founded the Indian National Coingress in December1885. It was the first organized expression of Indian nationalism on an all India scale. A. O. Hume, a retired English ICS Officer, played an important role in its formations.


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The foundation of the Indian National Congress was not a sudden event, or a historical event. It was the culmination of a process of political awakening that had its beginning in the 1860 and 1870 and early 1880s. The year 1885 marked a turning point in this process, for that was the year the political Indian, the modern intellectuals interested in politics who no longer saw them selves a spokesmen of a narrow group interest in politics but as a representative of national interest Visa-a-Vis foreign rule as a national party saw their effort bear fruit. The All India Nationalist body that they brought in to being was to be the plate form, the organizer, the headquarter, the symbol of new national sprit and politics. Before the formation of the Congress Indian politicians were individually complaining in the house of common (England) about their grievances and complain but their appeal fell on deaf ear. Their uneasiness grew day by day and now they approached with their problem to viceroy Dufferin. Here too their grievances were not given a patient hearing. Instead Lord Dufferin replied. Until now all of you are complaining about your grievances in individual capacity. Why did not you form an organised group and collectively present your case before the British Government. Therefore Indian National Congress was set up in 1885, and its first session was held at Bombay.Members of all casts, race, religion and sex were given membership of the congress from its inception. In the first session of Indian Congress at Bombay 78 members had participated in which two Muslims, three Bengalis and numerous Hindu and Zoroastrian of Mumbai had participated. On behalf of Mumlim community the famous Muslim merchant


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Seth Rahmatullah Sayani had participated. This first session was presided over by Surendas Nath Banerjee. The formation of the Indian National Congress was also a watershed event in our history because before its establishment in 1885, The Indian had suffered unprecedented loss. British forces had perpetrated all kinds of atrocities on Indian masses. Many freedom fighters were blown by tank, many were trampled under the feet of elephant and innumerable people were hanged. Common Indian masses in general and Muslim in particularly were under shock and fear psychosis therefore they wanted to come out from this disaster. The Indian National Congress had provided a forum from where they could ventilate their genuine greivances. So after the first session of Congress people become conscious that there could be another way to achieving independence. Therefore within short span of time the Indian National Congress had registered phenomenal rise in its membership. Therefore when second session of Indian National Congress was held in 1886 at Calcutta under the presidentship of Dada Bhai Noroji its membership had increased tremendously from 78 to 436 (within one month) in which 33 were Muslim members. And when third session of the Indian National Congress was held in 1887 at Madras under the presidentship of Badruddin Tayyebji its membership had gone up to 604 in which Muslim members were eighty-three. It was quite natural that British officials were alarmed at this growing strength and popularity of the Indian National Congress. Particularly Mr. Beck (principal at Aligarh College) and other British officials and staffs had become extremly worried for this national


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concious. Therefore they tried theire best wanted to break the unity of the Indian National Congress. For this purpose Mr. Beck had established (The Indian patriotic association) (Anjuman Muhibbane Watan) Mr. Beck started tirade against the Indian national Congress by writting a series of articles against the Indian National Congress. He had undertaken tours at several places in India and had delivered public speeches against the Indian National Congress. He also pressurized Sir. Sayyed Ahmed Khan to act against the Indian National C ongress as a result Sir. Sayyed Ahmed khan had became anti- Congress. Now Sir. Sayyed came under the spell of Mr. Beck and started preaching Muslim community not to join Indian National Congress. Sir Sayyed Ahmed Khan echoed his thought and fervently appealed to the Muslim community to join Indian patriotic association and show their allegiance to the British government. He vehemently appealed to the common Indian Muslim that participation of Muslims in the politics was harmful. He had persuaded few like minded Ulama to issue Fatwa that participation of Muslims in the Indian National Congress was Haraam (illegal) and it was a supreme duty of Indian Muslim to join Indian Patriotic association. All these anti- Congress activities of Sir. Sayyed Ahmed Khan continued till 1888. Now Ulama of Deoband became active to counter Sir. Sayyed Ahmed Khan anti Congress posture. Maulana Rashid Ahmed Ganguhi, Maulana Mahmudul Hassan and other theologion of Deoband and Muslim from different parts of the country opposed Sir. Sayyed Ahmed Khan and issued Fatwa against him. They had collectively issued Fatwa supporting Muslims participation in the Indian National Congress and barring them from joining the Indian Patriotic Association. Those Maulana who were in forefront to apposing sir sayed


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Fatwa were Ulamai-Ludhiana Maulana Mohammed saheb and his two brothers Maulana Aziz Saheb and Maulana Abdulllah saheb. They Had collected Fatwas against Sir sayyed from different part of the country and compiled it in a comprehensive book form v.i.z Nusratul Abrar.Maulana Mohammed Saheb in his Fatwa justified by his vehement argument that the participation of Muslims in the Indian National Congress was permisible and that they should keeping away from Indian patriotic association, which was founded by an English officer. For a reference the Fatwa given by Maulana Rashid Ahmed Gangohi can be cited in Nusratul Abrar page No. 19-20,26 and the Fatwa given by Maulana Mohammed Hasan saheb and the fatwa of Ulama of Deoband in page No. 23-24,Maulana Mohammed and the Fatwa given by his two brothers can be cited on page No. 13-19. In fact Nusratul Abrar contain Fatwa given by one hundred Indian Ulama in support of Muslim joining the Indian National Congress and against Indian patriotic association. (Note Ref-Indian struggle for Independence p.70 Naqshe Hayat, p 69, 70, 71.Nusratul Abrar) It is also interesting to not that the Indian National Congress during its initial phase of its formation was only confined to holding rallies and presenting memorandum to the British government. On the other hand the Ulama of (Deoband) were engaged in preparing plan and strategy and in envisaging strategy to launch a comprehensive offence against the British Government.


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Shaikhul Hind Maulana Mahmudul Hasan and his role in the Freedom Struggle

Maulana Mahmudul Hasan was educated at the feet of reknowned and great Ulama of Deoband like Maulana Qasim Nanwatavi, Rashid Ahmed Gangohi and Haji Imdadullah Makki. He was a favourite desciple of all these Ulama.Maualana Mahmudul Hasan had spent several years under the tutelage of those Ulama who were war hero of rebellion of 1857. It was only due to bravery and supreme sacrifice of this Ulama that the hold of British Government was weakened and to a great extent completely wiped out from Shamli and ThanaBhawan. Therefore Throughout their life anti-British fire was burning in their chest and it was quit natural that Maulana Mahmudul Hasan had to follow the path set by his ancestors and kept anti-british activities throught his life to end the British rule in India. Maulana Mahmudul Hasan had struggled against the British government under very unfavourable and difficult circumstances. He was sorrounded by such persons who were secretly working for British interests had surrounded him and no body could had even thought and dared to work against the British government. The political scenario was so disccouraging that even to talk about home rule and autonomy was considered to be a great crime in the eyes of British government. He was constantly under fear psychosis and great shocks because CID was after him and his own people had been conspiring for his arrest Therefore firstly he had started preparing like-minded people around him but soon he was disillusioned with Ulama and Mashaikh. (Saintly guide) That was prime reason why he had started brainwashing firstly to his students and Mureeds. (Follower) Maulana Obaidullah Sindhi was his favoured


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disciple who had responded to his call under very trying circumstances. Maulana Mahmudul Hasan had determinations to complete the unfinished task of 1857. For this purpose he had inspired thousands of his disciples at Deoband to fight against the British government. For this purpose he had formed Samratut tarbiyah in 1878. This organisation was a training centre for young students who were filled with patriotic fervor. In this organisation plans and strategies were devised how to throw out foreign ruler from this country. The first batch of students who had received military training in the Samratut Tarbiyah (Fruit of upbringing) was students from Punjab and Afghanistan. After receiving military training they had started anti-British movement in the frontier region and had played pioneering role for arousing nationalistic feelings among tribesmen. (Aseeran-e- Malta, P. 8, 9) Maulana Mahmudul Hasan wanted to achieve independence of the country by the active support from all sections of Indian society. Therefore he was assisted in his mision from Mujahidin, Ulama and non-Muslim revolutionaries. Maulana Hussain Ahmed Madni wrote about Malana Mahmudul Hasan that he had hired a permanent home near his residence that was popularly known as kothi (Bunglow). The frequent visitors to this house were those who were non-Muslim friends and revolutionaries working with shaikhul Hind. These revolutionaries were stayin here secretly and the Shaikhul Hind arranged all their arrangement like food etc. Many of these revolutionaries had secret meeting with him and it was assumed that these people were mainly Sikh Bengali or Hindu revoloutionries. At this meetings secrecy was top priiority


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therefore their name is not known. However, it is assumed that they were mainlly mainly non-Muslim revoloutionaries. Besides this there were thousands of anonymous freedom fighters working with him which require detail discussion . Apart from Deoband branch there were five branches which were known as under (1) Dinpur Shareef (2) Amrot Shareef (3) Karachi Khadah (4) Delhi and (5) Chakwal.At all these branches people were working sincerely and were known as the president of their branches. (Chiragh-e Muhammad p. 121) (Naqshe Hayat vol.2 p.208-9) Besides these numerous branches at home there were various branches working abroad as well i.e Tokyo, China, Paris and at Washington etc. From these revoulationary centres various newspapers and magazines were published. But important point was that Shaikhul Hind Maulana Mahmudul Hasan was supervising all these activities. The late professor Karam Haidery had summed up the independence struggle of Maulana Mahmudul Hasan in the following words. He wrote "after the revolt of 1857 and during the beginning of 20th century an independent organisation v.i.z (Ghadar party) was formed which was operating under the guidance of Ulama of Deoband Maulana Mahmudul Hasan. The very name Ghadar party was pointer to the fact that the Ghadar of 1857 was a bold step by the Indians and they were proud of it. In the ghadar party there were nuemerous prominent Muslim Ulama like Maulana Muhammad Ali, Maulana Shaukat Ali, Maulana Obaidullah Sindhi, Maulana Abul Kalam Azad and Maulana Maqboolur Rahman. This organisation consisted of many great Hindu freedom fighters like Mohandas Karam


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Chand Gandhi, Moti Lal Nehru, Lala Lajpat Roy, Babu Rajindra Parshad and Mr.Hardyal who are regarded as hero of our freeedom struggle and now theythey have truely become historical personalities. .But the fact remained that Ghadar party was spearheaded by Musim Ulama.Its programmes and policies were formulated by them and all great Hindu freedom fighters were mere activists(political activists of this party ) The Islamic Character of ghadar party was also evident by the fact that for its publicity in foreign countries it had published many newspaper and magazine which were modeled on Islamic pattern. For instance a bilingual i.e English and Japanese magazines were published from Japan.Its name was Islamic fraternity Society and it was published by the same organisation that was founded by professor Barkatullah. A magazine was also published under the auspiece of Ghadar party. An association was found in Paris which was publshing a news paper v.i.z Inqalab. Likewise the Ghadar Party was publishing two newspaper from Washington v.i.z Ghadar and Inqalab. The Ghadar party had fixed february 19th1915 to start broad based rebellion againsst the british government But due to ongoing second world war the British government was maintaining strict surveillence against its enemy, therefore planned revolt had little chance of success. Therefore all prominent rebels who were operating outside India were arrested by the active support of allied power of the British government And all stalwart were interned in the island of malta. After serving rigorous imprisonment they were released. (Pag 122 Charagh-E -Mohammed. Mohammed Ali Jinnah Seerat aur kirdar by prifessor Karam Haidry Merhoom)


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Maulana Mahmudul Hasan and Hindu-Muslim joint effort for Indias independence.

Before departing from India to Hijaz Maulana Mahmudul Hasan was well aware with the international political scenario as wel as prevailing political tussle among various nations. But fortunately when he was interned at Malta he had acquired political maturity by entering into dialouge and discussion with the revoloutionaries from the different part of the world. The world war had left many Islamic countries weaker and weaker and they were desperately trying to wriggle out from this devastating situation. Turkey that was once famous for bravery was termed as sick man of Europe. During the internment at Malta Maulana Mahmudlul Hasan was entering into political dialogue or interacting with the fellow presioners who hailed from different countries. Therefore when he had returned to India he had set two necessary condition to be followed during the future course of the freedom movement. Firstly, the struggle for freedom movement should be confind within the country and for this purpose all sections of Indian society should be brought together for this noble cause. This was also imperative because after the Jalianawalan massacre at Amritsar the Hindus were willing to co-operat with Muslims. And this cooperation was seen during the khilafat agitation when all prominent Hindu leaders comprising M.K. Ghandhi had rallied around the Muslim Community to restore Ottoman Empire in Turkey. Though at this auspicious occasion Maulana Mahmudul Hasan was fully aware of the political situation in the country. Therefore Hindu Muslim joint effort was close to his heart but at the same time he wanted non-interference in the religious affairs of each other. Therefore despite serious aillment he had


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presided over the second session of Jamiat Ulama -e-Hind which was held at Delhi on Nov.19-2-1919.He had sent Maulana Shabbir Ahmed Ushmani to deliver his presidential adddress. The excerpts of his presidential adress read as follows "Those who have seperated from you, try to bring them together by good behaviour. And also your struggle against the British government should not cross proper norms. No doubt Allah has made our fellow compatriot (Hindu) as active participant for the noble cause of freedom. Therefore I regard the cordial relation between the two communities very fruitful for the progress and prosperityt of this country. In the critical juncture of freedom struggle the sacrifice made by our Hindu brethern was valuable for me. Because I know that if Hindu and Muslims will not jointly struggle then the independence of India would be a distant dream because, British imperialism will consolidating its empire day by day. And it seems that owing to our negligence, Islamic grandeur will disappear from this world . Therefore I am firm in my belief that if Hindu Muslim and Sikhs come together and collectively fight,no power on this earth can keep them under subjugation. I have previously said and once again I am repeating it again that if cordial relation among different Indian communities were to continue we should keep in mind our boarderline of mutual cooperation. Allah drew the line of demarcation between our interaction and no body should try to go beyound it. No community has slightest pretext to interfere with the religious affairs of the other community. And in our worldly affair we should not do anything that would cause biterness and mental agony to the member of other community. I regret to say that policy of non-interference in religious matter


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wass not being strictly followed by both communities. Many people have started crossing their religious barrier to prove similarity in theological matters. But they are causing immense damage to each other in administrative as wel as professional life. At this historical occasion I am not addressing to common Indian masses but prominent leaders of both communities, who should not get carried away by those who raise their hands together in the public meeting to pass resolution in the assemblies by voice vote because in my opinion this demonstration of unity was superficial. They should know the distinction between the personal affairs of the Hindus and Muslim and professional rivalry and enmity in the political affairs. For instance if Hindus and Muslims do not drink water from same pot or if Muslim do not take part in the funeral procession of Hindus it will not cause harm to cordial social relation between the two. But if member of both communitie will remain at daggers drawn and war like situation continue between the both community to subdue each others it will discredited them in the eyes of the British government, and will cause irreparable damage to the freedom movement. I hope you will give due importance to my sincere advice and will take concrete practical steps to improve prevaling hostile atmosphere. Lastly I pray to Allah to bless and guide us to right path. Allah should endow us with wisdom so that we should not do anything, which will give opportunity to others to make laughing stock to our religion. Allah give us power and strength to remain firm on right path and facilitated ways so that we should reassemble once again in the better environment than


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this. (Cheraghe Muhammad P. 172-74 Maulana MAhmedulHassan Nov. 21 1920) The political scenario was uncertain when Shaikhul Hind Maulana Mahnudul Hasan had return for India from Malta. Gandhiji and Hakim Ajmal Khan were trying to initiate freedom struggle, whereas other communal forces were trying to attract people towards them to achieve their end. Therefore on the eve of Delhi Khilafat conference in 1919, Maulana Abdul Bari of Firangi Mahal, along with his colleges and students of Shaikhul Hind had expressecthe opinion that a separate platform of the Ulama should be formed to chennalize their activities against the British government to strengthed the Indian National Congress in its effort to achieve Indias independence. At last, the first inaugural session of the Jamiat Ulama-e- Hind was held in Delhi under the presidentship of Shaikhul Hind Maulana Mahmudul Hasan. The session was attended by a large number of Ulama belonging to all school of thoughts. At this session they had examined the pros and cons in the light of Islamic tenets to cooperate with the Hindus.After serious deliberation they reached at the conclusion that they would cooperate with the Indian National Congress. The congregation unanimously passed a resolution in the shape of Fatwa. It directed Muslims throughout the country not to cooperate with the British government and join the freedom movement, which had already been started. The Fatwa was immediately band by the British government, and a large number of pumphlet publishing the Fatwa were siezed and destroyed. But this Fatwa had spread like wild fire


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through the country. Shaikhul Hind Maulana Husain Ahmed Madni for the sake of Hindu Muslim unity, called Raja Mahendar Partap Singh to participate in the Silken letter Conspiracy. That was the reason why Jamiat Ulama-e-Hind decided to join the Congress to fight British imperialism jointly and contributed more than the other communities at every phase of freedom sssstruggle. Jamiat Ulama-e-Hind participated shoulder to shoulder with the Congress in the freedom struggle, but when ever it had confronted with the Indian National Congress on the question of Islamic laws, it had chosen its own path. For this reason Jamiat Ulama-e-Hind boycotted the Nehru Report, Simon Commisions, and Suddhi Sanghatan and had agitated against the Sharda act etc. because these were anti- Muslim movement. Jamiat Ulama-e-Hind had also succeeded to pass various legislation concerning Muslim community, such as Shariat Bill, Khula wBill (divorce given by woman) Qazi Bill (justice magistrate bill) to appoint Qazi (justice magistrate) in every areas Oaqaf etc.

(Ref. Freedom struggle and Jamiat Ulama-e-Hind golden jubilee celebrations of independence, (1947-97) see under the Indian freedom struggle and noble seer of Jamiat Ulama-e-Hind).

When Maulana Mahmudul Hasan had migrated from India to Hijaz with his mision of independence. After long time he had met Anwar Pasha and Jamal Pasha in Madina and had hold secrete meeting with them. At this Historical meeting Anwar


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Pasha had told Maulana Mahmoodul Hasan, that Maulana " Gone are the Days when Turkey and other Islamic Countries would attack India to set it free. Now if you wanted to free India as well as other Islamic countries from the British domination go back to your country, unite people of all religion and faith and start concerted struggle against the British Government. If you do so successfully and replace the British Government with the National Government, it would not only facilitate for the independence of India but for whole Islamic countries of the world.

This concept of composite nationalism and joint Hindu -Muslim struggle against thr British Government was only contentious issue between the Muslim League, Jamiat Ulama-e-Hind and other nationalist parties. The Jamiatul UUlama-e-Hind and other nationalist Muslim parties were of the view that despite all kinds of narrow mindedness, castism, and communalism of Hindu community, their their rule over this country would be acceptable to the Indian Muslim community and for other islamic country than the British domination and slavey. Therefore it was unimaginable for them to ignore the Hindus and other religious communities of India and look towards the British governmint for their survival. Because it would had strengthened British rule in India. Contrary to Concept of composite nationalismt and joint struggle Muslim League leaders held the view that British slavery for Muslim was far better than Hindu domination over them. As far as the rights of Muslim communities in India independent India was concerned the Jamiat Ulama was not lagging far behind the Muslim League. Whenever question of Muslim rights in India was


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discussed the Jamiat Ulama Hind was in forefront to Hindu community.

Therefore we see that Jamiat Ulama -e-Hind had passed its resolution in its annual session at Saharanpur in 1931 which adequately safeguarded the rights of Muslim than what was advocated by the Muslim League president Mr. Jinnah. If the proposal of Jamiat -Ulama Hind had been accepted the Hindu Muslim question would have been solved without hatred and bloodshed. This formulae was craftly masterminded and if implemented would had immediately oust British rule from Indian subcontinent. [Pakistan Tahrik Par Ek Nsazar By Maulana Hifzur Rahman Seoharwi. P. 36]

The prominent freedom fighter and the founder of Darul Uloom Deoband Maulana Qasim Nanotwi and his disciples had short span of life but the services rendered by them for the causes of community and nation was unprecedented in human histiry. Of these Maulana Mahmudul Hasan was true heir of Maullana Qasim Nanotwi sb. Maulana Qasim Nanotwin had distinguished disciples in Darul Uloom like Anwer Shah Kashmiri, Ashraf Ali Thanwai, Mufti Kefayatullah etc. but the kind of prominence Maulana Mahmudul Hasan had received was stupendous. (Cheragh Mohammed page 40)

Amir Amanullah Khan of Afghanistan summed up his opinion about close associate of Shaikul Hind Mahmudul Hasan in the following words he said "Shaikhul Hind Maulana Mahmudul Hasan was light and Hussain Ahmed Madni its rays. (Cheragh Mohammed pages 45).


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The former deputy secretary of German foreign ministry and professor of political science at Berline University Ulf Shimal had written a book v.i.z "Berline plane" in which he had explained that "infact Berline plane was masterminded by Maulana Mahmudul Hasan. If this grand plane could have been succeeded the Ottoman Empire could not have disintegrated and India could have ceased to be a British colony. Also the Indian Muslims could have been ruling the country. (Cheraghe Muhamad Murattiba Maulana Qazi Muhammad Zahidul Husaini Darul Irshad Madni Road Atak Sher Pakishtan 1999)

On the instruction and guidence of Hazrat Shaikul Hind Maulana Mahmudul Hasan, Maulana Ubaidullah Sindhi had laid down the foundation of Jamiat Ansar at Deoband in 1909. The main objective of its formation was the organization of the old student of the Darul Uloom Deoband who were living in Indian subcontinent or in foreign countries. This organisation was to work for the independence of the country and its areas of operation was India but Afghanistan, Iran, Tarki, Bukhara, Arab and other Islamic countries. With the efforts of Maulana Sindhi and his companion this organization gained popularity with in a short span of time. This was evident from the fact that when the Jamiat Ansar hold a meeting at Muradabad on 15-17 April 1911 30000 Muslims attended it. It was really something unprecedentedevent Presiding over the first session of Jamiat Ansar Maulana Ahmed Hasan (a Muhaddis from Amruha and among from the same order to which Maulana Mahmudul Hasan belong). Said, "some persons, who are infatuated with the modernity, assert that the Jamiatul Ansar is like an old boy associations, but this is not true. The fact of the matter is that the movement for the establishment of this Jamiat was initiated


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about thirty years ago and its real founders were those meritorious student of Madrasa Alia who are now the fountain head of knowledge who are expert in different field, shine like stars in the firmament. But this movement could not adjust it self towards the need of the time and for this reason suffered a set back for a while. As the adage goes that necessity is the mother of invention, owing to a great usage, it was revived again in 1909 and named Jamiatul Ansar".

Thus it was not at all in the nature of an old boys association, nor was it an organization motivated by the material gains. It is one of these vital organizations, which come into existence to fulfil the greatest need of the hour. (Asirane Malta P. 22-25)

In 1909 Shaikhul Hind Maulana Mahmudul Hasan organized the Jamiatul Ansar an association of the old boys of Deoband and deputed Maulana Ubaidullah Sindhi one of his most trusted and bold students, to look after its organizational details. It is strengh that the actual programme of the Jamiatul Ansar is still unknown. Maulana Ubaidullah Sindhi and Maulana Husain Ahmed Madni who are considered the most authentic reporters about the movement led by Shaikhul Hind have made only a casual reference to it and hardly threw any light on the aim and objective of this organization. It seems that the idea was to lay the foundation of an organization composed of the graduates of Darul Uloom Deoband, which could be mobilized to participate in the freedom struggle. Maulana Sayyed Muhammad Mian in his book Ulama-e haque vol.1 holds that because of strict vigilance of the government everything was kept shrouded in mystery. He futuree states that shaikhul Hind made wise move to popularize the program of the jamiat Al Ansar. In stead of


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convening a conference on political level he persuaded his colleagues in the administration of Darul Uloom Deoband to hold the famons Jalsa-e-Dasatrbande in 1910. It was attended by more than thirty 30 thousand Muslims of different sheds of opinion. This Jalsa was a great success and for the first tine an Aligarh delegation led by Sahabzada Aftab Ahmed Khan had a heart to heart talk with the Ulama of Deoband. In one of its meeting Sahebzada Aftab Ahmed Khan puts forward a proposal of exchanging students between Deoband and Aligarh. It was a moment's event and the proposal had it been lmplemaned would have made history in the political and intellectual life of the Indian Muslims.

Jalsa at Deoband was followed by a session of the Jamiatul Ansar at Muradabad in 1911. Here its President Maulana Ahmed Hasan Amrohi is reported to have remark "Jamiat Al-Ansar is not and immitation of any other association, nor it stands for any one personal and worldly ambition. It's purpose included all the necesary and important objectives whose achievement is seriously needed".

This is all we find in regard to the actual aims and objects of the Jamiat Al-Ansar. Taking all the circumstantial evidence in to account we can conclude that the necesary and important objectives of Jamiatul Ansar could not be other that the motives than undeline by Shaikhul Hind. According to Aziz Ahmed,Maulana Ahmed Ali's brother who was with Maulana Sindhi most of the time during his exile in Kabul and had stayed with him in Mecca.commented that Mahmudul Hasan had a burning passion to emancipate India from the colonial rule he made ceaseless struggle for it. He laid the foundation of Jamiat Al


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Ansar in 1909 at Deoband. For this purpose, the Jamiat had the following measures of its objectives. An uprising and revolt against the British government. To enlist support of the Muslim countries to persue its aim the centre of Jamiat activity was shifted to kabul and Maulana Sindhi was sent there by the Shaikhul Hind.Subsquently Shaikhul Hind himself proceeded to Hijaz for operating the same scheme from there. Secret agreement was also made in this regard with the Turkish General Anwar Pasha. In his diary Maullana Sindhi gives an account of the establishment of the Nijaratul al Maarif and his transfer to Kabul. He says under the instruction of Hazrat Shaikhul Hind the venue of my work was shifted from Deoband to Delhi. By the year 1913 the institution of Nizaratul Maarif had been established at Delhi. It had started functioning under the joint patronage of Hazrat Shakhul Hind, Hakim Ajmul khan and Nawab Waqarul Mulk. By keeping me about four years at Doband Shaikhul Hind had introduced me to the young energetic force, the students of westernised institution.with this objective in mind he sent me to Delhi. He himself came over to Delhi to personally introduce me to Dr. Mukhtar Ahmed Ansari who in turn introduced me To Maulana Abul Kalam Azad and Maulana Mohammed Ali Jauhar. This is how, in the course of my stay in Delhi I remaiend in touch with the Muslim political elites. In order to know the factors that necessitated the transfer of Maulana Sindhi from Deoband to Delhi and the establishment of Nizaratul Maarif a reference may be made to the comment by Maulana Hussain Ahmed Madni. He said"Nizaratul Maarif academy of Qoranic learning was founded in 1913 by the Shaikhul Hind, Hakim Ajmal Khan and Nawab Waqarul Mulk of Aligar College as its chief patron. Its main objective was to instruct the western educated Muslim


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youth in the Qoranic teaching in a way that would enable them to shake off their ill founded scepticism about the Islamic belief "( page 27 aseerane Malta).

As mentioned in the Rawlatt committee report after shifting to Delhi Maulana Sindhi used to go frequently to Deoband to meet Maulana Mahmudul Hasan.During h is stay there he had also formed a revolutionary party lof his own for the purpose of driving the British out of India by force. It was in the year 1913 when a number of similar parties had also been formed in other part India especially in the Bengal and Punjab. Hazrat Shaikhul Hind made serious effort to bring about accord and unity between Aligarh and Deoband. The author of the Deoband school and demand for Pakistan Ziaul Hasan farooqui states "It is also worth noting that in this period of Muslim unrest the Muslim middle class was in forefront The Muslim prolitariat under the leadership of Ulama had been in revolt for long .Now for the first time the citadel of Muslim middle class was coming closer to Deoband, the centre of prolitarian dissatisfaction, in so far as British attitude was concerned. Shakul hind Maulana Mahmudul Hasan welcomed this change of heart on the part of Aligarh, and as we shall see that presonalyl he also made an effort to affect a reapproachment between Aligarh and Deoband. 68.

In this connection it is relevant to quote here the speech which shaikhul Hind delivered on 29th of October1920 at the inaugrational ceremony of Jamia Millia Islamia at Aligarh. This speech was of a profound significance as he had come all the way from Deoband to Aligarh to attend this function at a time when his old age and failing health hardly permitted such a


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journey. He said in his speech "I have come here at your invitation with the hope of rediscovering one of my lost treasures. There are pious people whose face are lit up with the glow of intense worship but their heart start sinking if they are asked to rise and save the Muslim from the onslaught of Kufr. Their fear is not the fear of God but of a few individual and weapons.

Comrades! I alongwith a few of my friends took a step towards Aligarh in the hope that perhaps here I may find a group of people who would sympathise with me in the grief that has been consuming my bones all these years. A group that I have failed to find in Madarsa (Seminary Academy) and Khanqah (Monastry) may be found in the school and collages. Thus we have been able to establish an intimate link between two historic centre of learning in India, That is Deoband and Aligarh.Those who know my ancestors are well aware that they never issued a degree of infidelity (Fatwa of Kufr) against the learning of foreign languages or the science of other people. What did they condemn was the evil influence of the institution which imparted such knowledge to the Muslim students .the Muslims students of these institutions often succumb to the christian ways and develop a tendency to denounce Islam and their Muslim bretheren or are reduced to the cronies of the government . It was this pernicious influence of western education, which they condemned and it was because of this fear that they preferred ignorance to such knowledge. Our leaders have now come to recognize the basic needs of the Muslim community. They have realized that if the Muslim students of the institution which are imparting knowledge of madern sciences, are kept ignorant about their


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religion and national duties, they would undermine the prestige of the Muslims.In order to remedy this situation we have decided to establish a university that would be independent of government grant and control and will be based on Islamic principles and national aspirations .69

At the behest of Shaikhul Hind Maulana Sindhi proceeded to Kabul in 1915 .71 In the beginning Maulana Sindhi did not have a clear idea of his mision to kabul. When he arrived there he realized that he had been entrusted with the arduous task of organizing the adherents of Shaikhul Hind comprising students of Darululoom Deoband.From the last fifty years of its existence they had idolised the views of Shakul Hind and other leaders. And now they were keen to carry out their bidding. Maulana Sindhi considered it a singular privilege, which entail great honour as well as responsibility72. He was to act as a deputy of the Shaikhul Hind and work for his mision.73He felt that the fervour of adherents of the shakhul Hind could be harnessed to the mision assigned to him .74In this connection the observation made by Ziaul Hasan Farooqi in his book .The deoband school and demand for Pakistan are interesting .he states "Such was the political situation at home and abroad when Shaikhul Hind decided to launch his program to oust the foreigners from India (Here it is significant to note that before the advent of Gandhi on the political scene, the Indian terrorist and revolutionaries believed not only in violent methods but were also convinced that India could not be freed without the support of a foreign government). His programme consisted of bringing the government of Afghanistan and Iran closer to each other on some workable point of view and seeking the military support of turkey to attack India through Iran and afghanistan


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.The rebel colony of the Mujahidin in the North West frontier organised in the early nineteenth century still had its ramnants there and a section of Indian Muslims had been in the contact with them throughout the years before and after.1857.It is also noteworthy that deoband, Ideologically cloeer to Jihad movement of Sayad Ahmed Shaheed had been attracdting students from that area and during the period of the principleship of Shaikhul Hind the contact between deoband and the tribal areas became more intense and wide spread . Hundreds of student who came to Deoband and studied under him carried with them a new spirit of struggle and sacrifice .He was fully aware of the strategic position of the tribal frontiers and knew that North West frontier could be roused up easily against the British provided the sturdy people at the area where organized for a common cause. The success of his programs also demanded a well-knit organization of Muslim in India. It was a dangerous game and the whole activity was to be carried on with caution and in secret. 75

Consequently in 1915 Maulana Sindhi was commanded by his teacher and guide to proceed to Afghanistan. Maulana Husain Ahmed Madni in his memoirs entitled Naqshe Hayat v.l. 2nd wrote "the Mujahidin of Yaghistan informed Hazrat MAhmedulHasan that due to shortage of ammunitions and food stuffs they were not able to carry on the war activities against the British governmrnt. Therefore they requested that some Muslim government be persuaded to support the Mujahidin. For this purpose Hazrat Shaikul Hind Maulana sent Maulana Ubaidullah Sindhi to Kabul and set himself for Istambul. But as it was very difficult for him to reach Istambul directly therefore he


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proceeded for Hijaj, which served him as a bastion to start freedom movement.

Maulana MAhmedul Hasan freedom struggle and composite nationalism.

When Maulana MAhmedul Hasan had migrated from India to Hijaj with his mision of independence. After a long time he had met Anwar Pasha and Jamal Pasha in Madiana and had held secrete meeting with them. At this historical meeting Anwar Pasha had told Maulana MAhmedul Hasan that Maulana gone are days when Turky and other Islamic countries would attack India to set it free. Now if you want to free India and other Islamic countries from British subjugation go back to your country, unite people of all religion and faith and start concerted effort against the British Government. If you do so successfully and replace British with national Government. It will be better not only for independence of India but for whole Islamic countries of the world.

This concept of composite nationalism and joint Hindu Muslim struggle was only contentious issue between the Muslim League Jamiat Ulama-e-Hind and other nationalist Muslim who were of the view that despite all kinds of narrow mindedness castiesm and communalism of Hindu community their rule would be acceptable to the Indian Muslim communities and for other Islamic countries than the British slavery. Therefore it was unthinkable to ignore the Hindus and other religious minorities for their progress and development towards the British Government. for survivable because it would had strengthen British rule in India. Contrary to their concept of composite and


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joint struggle was the view held by the Muslim League to held the view that British slavery for Muslim was far better than the Hindu domination over them.

As far as the right of the Muslim community in independent India was concerned the Jamiat Ulama-e-Hind was not lagging behind the Muslim league. Whenever the question of Muslim right in India was discussed the Jamiat Ulama-e-Hind was in for front to Hindu community.

Therefore we can see that the Jamiat Ulama-e-Hind in its resolution at Saharanpur in 1931 had passed its formula which ensured a better guarantee for the protection of Muslim community than Mr. Jinnah's proposal. The proposal of Jamiat Ulama-e-Hind had it been accepted the Hindu Muslim questions would have been setteled down without hatred and blood shed. The join formula was masterminded craftily and if it implemented would have immediately and British rule from Indian subcontinent (Pakistan Tahrik par Eik Nazar Hifzur Rahman Siwharwi P.36)

Maulana Ubaidullah Sindhi and his role in freedom struggle

Maulana Ubaidullah Sindhi was borne in 1872 at Sialkot. He received his early education at Jampur middle school. During his early education he was attracted with Islamic education and had converted from Hinduism to Islam. After embracing Islam he left from Jampur to Sindh where he had spent some years under the tutelage of Hafiz Muhammad Siddique (a prominent Islamic scholar) Maulana Sindhi was infatuated by the grate


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personality of Hafiz Muhammad Siddique. He wrote in his personal diary (Dhati Diry) following words about himself that "it was only the impact of Hafiz Muhammad Siddiques personality on me that adopting Islamic culture and tradition had become my second habit"2)

Maulana Sindhi after completing his early education from old Arabic Madrasa in Sindh and Bahawalpurpur had left for Deoband in 1888 to pursue higher education. At Deoband Darul Uloom he received education from internationally renowned Islamic scholar. But unfortunately he could not complete his education and came back to Sindh.

However in 1315 A.H. he again went to Darul Uloom Deoband and received Ilme Hadith (Knowledge of Prophet tradition) from prominent Islamic scholar Shaikul Hind Maulana MAhmedul Hasan Deobandi. It was the association of Maulana Ubaidullah Sindhi with MAhmedul Hasan that he developed keen interest in politics.

Apart from Maulana MAhmedul Hasan, Maulana Ubaidullah Sindhi had received education from prominent Islamic scholar such as such as hafiz Mohammad siddique, Maulane Abdul Qadir, Maulana Khuda Baksh, Hakim Mohammd Hasan, Maulvi Naziruddin, Maulana Hafiz Ahmed and Maulvi Abdul Karim etc.

In associattion with Maulana Arshadullah s.b Maulana Sindhi had established a Madarsa at Pir Jhanda in the year 1910. He served as a teacher at this Madrasa for about seven years. However at the request of Maulana MAhmedul Hasan he came to Deoband and served in Jamiatul Ansar for about four years.


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The Jamiatul Ansar was established to cement relationship and bridge intellectual and ideological gap between Aligarh and Deoband. After serving in Jamiatul Ansar for four years Maulana Sindhi had left from Deobnad to Delhi and established Nazaratul Ma'arif in 1913. Nazaratul Ma'arif was solely established to impart Islamic education to western educated Muslim youths. (Ulama-e-Haque V.2 P.230)

Maulana Ubaidullah Sindhi started his political carrier in early age. He was always worried for the unity of Muslims and freedom of the country. To achieve these twin objectives he had to face severe mentle as wel as physical torture. He was basically a political man and had deep inside in political affaires. Several important political revolutions in Asia and Europe had taken place before him therefore he was mastermind in developing political strategy. Along with Shaikul Hind Maulan Sindhi had played crucial rule in the silken letter conspiracy. He was instrumental in formulating the scheme for the liberation of Afghanistan. He had spent 25 years in exile for the independence of the country. (Darul Uloom Deobnad Ke So Sal Written by Shegufta Khan Panjab University Lahor 1980)

In the year 1915 Maulana Obaidullah Sindhi had left Kabul at the behest of Maulana Obaidullah Sindhi. In the Kabul he had worked for seven years for the cause of Indian Indepence. In the year 1916 amir Habibullah had advised him to work in close cooperation with the Hindus. Therefore he had joined Indian National Congress and remained its member till his death. Maulana Sindhi had become the first president of Congress committee out side India in the Kabul in the year 1922.


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Maulana Obaidullah Sindhi went to Afghanistan, Turkey, Russia, Iran and Arab for the cause of Indian independence. He was an important freedom fighter out side India who was keenly guiding freedom fight in his own country i.e India. Maulana Sindhi had established independent Indian regime at Kabul and was Minister of Indian affaires. After the failure of his mision in Kabul he was sentenced to imprisonment. After release from jail he spent some year in Arab. In 1939 Congress came to power and band was lifted upon him. Therefore he came to India. On his return the people massively greeted him. (Tahrike Azadi awar Muslman by Aseer Adrawi P. 155-156)

Maulana Ubaidullah Sindhi writes in his autobiography that he had been ordered in 1916 to work in associations with the Hindu community therefore he had joined Indian National Congress. In this sequence he said "I studied the movement for Islamic Unity but seen no centre in the near futuree. Therefore I left for Turky and thought it compulsory to introduce my Islamic religious movement into the Congress and published it in it my programme of principle to save the same from each opposite revolution. This prograsement was published in Turkey with the official permision. After it had published I had discussion with Lala Lajpat Roy and Dr. Ansari and I included non-violence as a necessary principal in this programme. I am gratful to Mahatma Gandhi for this.

Enumerating tha service of Maulana Obaidullah Sindhi in the freedom movement K. Ali Afzal traces the history of the Muslim revolutionary activities in the Indian subcontinent in three phases and count Maulana Sindhi, among the leader of third phase. In connection with the deputation of Maulana


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Obaidullah Sindhi as Ministerof Indian affairs at Kabul his observation also merit our attention he says.

It was soon realised that to continue the fight in the tribel areas. It was essential to have commisariat arrrangement with the Afghanistan. Some one had to be sent to Kabul to procure suplies. But the task was both difficult and delicate as Amir Habibullah, the ruler of Afghanistan was loyal to the British. For this hazardous mision Maulana MAhmedul Hasan cohice fell on one of his old and trusted pupil, Maulana Obaidullah Sindhi. He was asked to warn his family that he would be away for some time.

India is proud of his son Maulana Obaidullah Sindhi, who for the sake of indepence of his motherland passed invaluable part of his life in the foreign countries. He was a towering personality among the fore forent leaders, who struggled for the years to liberate the country from British domination.

The credit goes for the Maulana Obaidullah Sindhi that he formed the Kabul Congress Committee, which was endoursed by the Gaya session of All India Congress. Also he was the founder member of first Government in in exile. Their creation of Government. in exile was a great shock to the British Imperialism. (Asirane Malta P. 23-24-25 that P.27 68 the Deoband School P.55 69. Ibid P. 65-66 72. Dhati diary P. 21 75 the deoband shool of thought P. 55-56 77 Naqshe Yayat 11 P. 212 79 P.24).


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Mufti Kifayatllah and his role in the freedom struggle.

Mufti Kifayatullah one of the towering figures of the Indian freedom struggle was among the best student of Shaikul Hind Maulana Mahmudul Hasan. His sacrifice for the freedom of the country and for the people is recognised by all. He was a fearless soldier of freedom struggle. He intermitantly went to the jail from his youthful day's uptill 1947 when India became an independente country.

Mufti Kifayatullah had joined the Indian National Congress to fight against the British imperialism and communalism of Muslim league. The period of 1919was chaotic and of great political upheaval which had left entire Muslim community enraged for instance the desecration of Holy places at Mecca and violation of agreemeny with the Turky was tragic event for the Muslim community. To protest against the British Government the Kilafat Committee was found in Delhi on 22 Nev. 1919 and a number of Ulama had participate in it. Mufti Kifayatullah also actively perticipated in the Khilafat movement movementt. At this time he felt that if Ulama individually take part individually in the freedom struggle and if British retaliate then the sufferer would be only Ulama and rest of the indian masse swould be safe from British atrocities. For this reason, he gathered Maulana Abdul Hasnat, Maulana Abdul Bari Farangi Mahli, Maulana Muhasin Sajjad, Maulana Abul Wafa Shanullah Amritsari, Maulana Muhammad Fakhri Allahabadi Maulana Azad Subhani etc and formed Jamiat Ulama-e-Hind. He was the first president of Jamiat Ulama-e-Hind. At the time of non-cooperation movement five hundred Ulama had jointly published a Fatwa declearing non-cooperation with the British


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government. All these fatwa was compiled edited and published by Maulana Mufti Kifayatullah.

In 1922 when Swami Shardhanand had Started Shudi movement Maulana Kifayatullah had saved thousands of Muslims from converting to Hinduism by effectively countering this massive onslaught of the Arya Samajist.

In 1929 under the leadership of Mufti Kifayatullah Jamiat Ulama-e-Hind agitated and holds procession against the Sharda act and formed 'Majlise Tahaffuz Namuse Sheriat' and hold rallies and processions throughout India to oppose the Sharda act.

Maulana Hifzur Rahman Sewhari and his role in Indian freedom struggle.

Maulana Hifzur Rahman was a great freedom fighter and an inborn political leader from his every childhood. He had started taking keen intrest in politics when he was a student. He took active part in the convention of Khilafat Committee held at Sewhar in the Bijnour district. After this convention of the Khilafat Committee he had started attending other conventions and political meetings. He started his active active political career in 1921. He was arrested in 1922 for taking part in civil disobedience movement. Again he was arrested on 10 Jan 1930 along with other seniour member of the Jamiat Ulama-e-Hind.

When Jamiat Ulama-e-Hind opposed the compulsory recrutment of Indian youths in the British army during the Second World War on 25th Sept1939.To protest against this


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compulsory recruitment Maulana Hifzurrahman alongwith hundreds of other member were arrested. Again in 1942 he was arrested for taking part in quite India movement and has arrested for about for about six years he had spent his life in the prision.

The Indian National Congress had organised a public meeting at Chandni Chawk to protest against this ban, which was imposed upon political parties for protesting against theBritish Government. Hifzur Rahman was also among the leader who wanted to attend thiss meeting. Plain cloth policemen were searching strictly for the speakers of this meeting, but Hifzur Rahman had passed undetected as he changed his cloth and wore a Nawabi dress. In 1930 Hifzur Rahman attended Dandi March with Gandhiji for which he was arrested for several years

Hifzur Rahman and Nehru report.

When Prime minister of Britain announced that if India produces its own constitution and presented it before them then they may accept it. A committee was formed under the presidentship of Motilal Nehru, which framed the Sketch of the constitution of India. Later on it became famous as Nehru Report. Unfortunately the report covered communal point and was biased to the Muslim community. The leaders of Jamiat Ulama-e-Hind objected to it by saying that the basic rights of the Muslim community have been ignored in it. All perties meeting were convened to discuss the said report. The Jamiat pointed out abouts ten points, which were totally anti-Muslim. A second all parties meeting was called in Calcutta but failed to solve the problem. The Indian National Congress realized the


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objection of Jamiat Ulama-e-Hind and withdrew its reprot and started complete independence movement. Maulana Hifzur Rahman cooperated with the Indian National Congress on the term that congress would not accept any proposal unless the minorities endorse it and that decision of the congress would not be binding on Muslims if this Report deny the Muslim community their due place

The silk Letter Movement

In august 1916 the plot known to the government as the Silk letter cnspiracy was discovered. This was a project hatched in India with the object of destroying the British rule by means of an attack on NorthWest Frontier, supplemented by a Mohamdan uprising in this country. for executing this plan a certain Maulvi Obaidullah had crossed the North west frontier early in august 1915 with three companions, Abdullah, Fateh Mohammed and Mohammed Ali. Maulana Obaidullah Sindhi was a converted Sikh and had received education at Deoband in the Saharanpur district of the united province. There he infused some of the staffs and students with his own militant and anti British ideas. And the principle person whom he influenced was Maulana Mahmudul Hasan who had long been the principle of Darul Uloom Deoband. Obaidullah wished to spread over India a pan Islamic and anti -British movement through the agency members trained in the famous Deoband school. But his plan was thwarted by the manager and committee, who dismised him and some of his chief associates. Maulana Mahmudul Hasan however continued to receive visit from Obaidullah Sindhi. Secret meeting were held as the Maulanas house and it was reported that man from the frontier had been received there. On


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sept18,1915 Mahmudul Hasan with Mohammed Mian and other friends followed Obaidullah example by leaving India. Not only for the North Wset Frontier, but also for Hijaz tract of Arabia. Before departing Obaidullah had started a school in Delhi and had put two books into circulation preaching militant fanaticism to Indian Muslims and imposing on them the supreme duty of jihad. The common object of this man and his friends, including Maulana Mahmudul Hasan, was to promote a great Muslim attack on India which should synchronise with a Muslim rebellion.

For this purpose Maulana Obaidullah Sindhi and his friends first visited the Hindustani revolutionaries and afterward proceeded to Kabul. There he met the members of Turco-German Mision with whom he fraternized and after some time he was joined by his Deoband friend, Maulvi Muhammad Mian Ansari. This man had accompanied maulana Mahmudul hasan to Arabia and had returned in 1916 with a declaration of Jihad received by the Maulana Mahmudul Hasan from the hand of Ghalib pasha then Turkish military governor of Hejaz. While on his way, Maulana Muhammad Mian distributed the copies of thisr document known as Ghalib Nama both in India and among the frontier tribes. Obaidullah and his fellow conspirater devised a schem for the provisional Government of India after the over throw of British power. Ther president of the provisional Government. would be Raja Mahindra Partab, who at the end of 1914 was granted a passport to Kabul in Italy, Switzerland and France. He had gone straight to Geneva and there he had met the famous Lala Hardyal and had been by Hardyal introduced the German Councel. He had then proceeded to Berlin and had thence been dispatched on special mission, having apparently


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impressed the governor with an exaggerated idea of his importance. 87

Obaidullah Sindhi himself was to be minister of India and Barkatullah a friend of Krishna verma and member of the American Ghadar party, who had also traveled to Kabul through Berlin, was to be the prime minister of this provisional government.

The German mission, failing to achieve their objective left Afghanistan early in 1916 but the Indian remained and the provisional governmenmt dispatched letters to both the Government of Ruassia, Turkistan and the then Czar of Russia to throw over her alliance with great Britain and assist in the over throw the British rule in India. These letters were signed by Mahendra Pratap and subsequently it fell in to British hand. The letter to the Czar was on a gold plate.

The provisional government also proposed to form an alliance with the Turkish government and in order to accomplish this objective Maulana Obaidullah Sindhi addressed letter to his old friend Maulana Mahmudul Hassan. This together with another letter dated 9th July 1916 written by Muhammad Mian Ansar, he forward under a covering note address to Shaikh Abudr Rahman of Haydarabad Sindh, a person who has since absconded. Shaikh Abdur Rahman was requested in the note to send on the enclosures by the hand of some reliable Haji to Mahmudul Hassan to Makka, or even to convey them himself if no trustworthy messenger were obtainable. The letter to Maulana MAhmedul Hassan, which came in to British hand, is neatly and clearly written on yellow silk. Muhammad Mian's letter mentioned the previous arrival of the German and Turkish


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mision, the returns of the German, the staying of the Turks. But without work, the run away students, the circulation of Ghalib Nama, the provisional government and the projected formation of an Army of God "this Army was to draw recruits from India and bring about an alliance among Islamic rulers. Mahmudul Hasan was to convey all these particulars to the Ottoman government of Turkey. Obaidullah Sindhi's letter contained a tabular statement of Army of God". Its headquarter were to be at Madina and Mahmudul Hassan himself was to be general in chief. Secondary headquarter was under local general were to be established at Constantinapul, Tehran and Kabul. The general at Kabul would be Obaidullah Sindhi himself. The table contains the name of three patrons, twelve-field marshal and many other high military officers.

In December 1916 Maulana Mahmudul Hassan and four of his companions 88 fell in to British hand. They became prisoner of war and were interned in a British posession. Ghalib Pasha, the signer of Ghalib Nama was also prisoner of war and had admitted signing a paper put before him by the Mahmudul Hasan. A translation of its prominent messages reads as follows. The Muhamden in Asia, Europe and Africa adorned themselves with all sorts of arm and rushed to join the jihad in the path of God. Thanks of almlighty God that the Turkish army and the Mujahidin have overcome the enemies of Islam. Oh Muslim, therefore throwout the tyrannical Christian Government under whose bondage you are - Hasten to put all your efforts, with strong resolution, to struggle the enemy to death and show your hatred and enmity for them. You may also know that Maulvi


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Mahmudul Hasan came to us and sought our councel. We agreed with him in this respect and gave him necessary instructions. You should trust him, if he comes to you and help him with men, money and whatever he requires. Tehrik Reshmi Roomal (The silk letter movement) written by Maulana Hussain Ahmed Madni contains the following details of the silk letter. Hazrat Maulana Sindhi and Sardar Nasre Allah Khan jointly got a Silk handkerchief woven by an expert so skillfully that the full context of the pact along with the text of approval and the date of attack on India was contrived in its pattern. The text was in Arabic and the signature of Amir Habibullah Khan and Enayatullha Khan were also taken in ink of the same colour. The member of the movement selected for carrying the massage from Afghanistan to India and back was cloth merchant having business both in India and Afghanistan. Thus on the one side his business was thriving and on the other hand the massage of the movement were being conveyed to other side. He was a disciple of Maulana MAhmedul Hasan and was a new convert to Islam. He held master degree in English literature and would understand the delicate nature of the matter very well. His Muslim name was Shaikh Abdul Haque and he hailed from a very rich family of Banaras. He was an enthusiastic Muslim and he had sacrificed every thing for the cause of Islam. It was for this reason that Maulana Sindhi had preferred him for taking the silken handkerchief to India. In accordance with the instruction he brought this handkerchief to Peshawr and kept it folded with the rest of merchandize. He had perched five dozen handkerchief of similar kinds and had mixed the concerned handkerchief in the bundle in such a way that no one could


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distinguished it. He was instructed to deliver it personally to Shaikh Abdur Rahim (at Haydarabad Sind) who was already in touch with Maulana Hadi Hasan to take it to Shaikhul Hind who was then living in Hijaz. He was also instructed that in case of risk he should hand it over to Khan Bahadur Haque Nawaz, a member of the movement residing in Peshawar, and repeats the instruction in regard to the handkerchief to him. Shaikh Abdul Haque wanted to deliver the handkerchief to Shaikh Abdur Rahman personally but because of the strict vigil on the frontier and at the Peshawar he changed his mind and handed it over to Haque Nawaz Khan at Peshawar with the instruction, which had been given to him. Haque Nawaz Khan received it at 9 P.M. and sends at 4 A.M. through a reliable person to Hazrat Ghulam Muhammad the spiritual guide of Maulana Sindhi at Deenpur. Before the Morning Prayer the house of Hque Nawaz was besieged by a contingent of army and he was arrested. His house was thoroughly searched and he was subjected to strict interrogation but he remained firm and did not revel revealed any secret to the authorities. He was released from the prision after one month. Maulana Ghulam Muhammad Deenpuri received the handkerchief at about 10 A.M. and send it through a reliable person to Sindh. His house was also besieged by the army at 4 P.M. and was searched up till 10 P.M. nothing was recovered from him he was then taken to Bahawalpur and from ther shifted to Ferozpur for furthere investigation but he did not disclose anything and was released after four months. Shaikh Abdur Rahman got the handkerchief in the afternoon. In order to escape in the cover of the night he decided to disguise himself. While he was stitching the handkerchief in his mantle all of sudden some soldiers jumped over the wall of his house and paunced upon him and took posession of the mantle as well


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as the handkerchief. In the mean time Shaikh Abdur Rahim jumped over the wall and slipped away. He was never seen in public again. Shaikh Abdur Rahman was brother of Acharya Kirplani and after accepting Islam at the hand of Maulana Obaidullah Sindhi had assumed the name of Abdur Rahman. He kept himself concealed till the end of his life for fears of prosecution. He was afraid that he may be compelled under rthreat to disclose the secrete of the movement to the British and bring hardship to his colleague. This is how the Silken handkerchief fell in the hand of Government. and all the secrete were disclose. After the leak out of Silk letter movement the British Government. had started arresting freedom fighters on large scale. Hazrat Shaikhul Maulana MAhmedul Hassan was very anxious that he might be arrested and precious time of struggle will be lost in prision cell. Therefore he wanted to leave from India, Therefore he called a meeting of Maulana Abul Kalam Azad and other colleges to decide on this crucial matter. Maulana Abul Kalam Azad tendered his advised by saying that we should not go out of this place and continue to work here. Meantime if we are arrested we should not mind because we can't operate out side India and render valuable service for the cause of freedom movement. Sahikul Hind Hazrat Maulana Mahmudul Hasan thought it wiser to proceed to Hijaz and to meet Turkish Ministers and create rapport with them so that he could reach to Yagistan via Iran and Afghanistan. Therefore he finally along with his fellow colleges left for Hijaz. After reaching Hejaz he performed Haj in the famous Indian Trader Hafiz Abdul Jabbar Dehlawi facilitated a meeting between Maulana Mahmudul Hassan and then Turkish governor to Hijaz Ghalib Pasha.


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Ghalib Pasha handed over Maulana Mahmudul Hasan three letters. First letter was address to Indian Muslims. Second letter was address to governor of Madina Basri Pasha, in which it was written that Maulana MAhmedul Hassan was a prominent person therefore due respect should be paid to him and would be escorted with all dignity and respect to Istambul. The 3rd letter address to Ghazi Anwar Pasha, in which it was written that all the demands of Maulana MAhmedul Hassan should be accepted with due respect. Besides this Ghalib Pasha had himself instructed Maulana MAhmedul Hassan to incite the Indian masses to wage war to attain complete independence from the British government. For this purpose he had assured all possible help and co-operation. Ghalib Pasha had also promised Maulana MAhmedul Hasan to support Indian freedom struggle in the reconciliation conference. The first of these three letters viz Ghalib Nama has acquired an important place in the political history of India. (Ref. Tahrike Shaikhul Hind by Muhammad Mian P. 70-71). (87- Mahendar Partab returned to India in August 1946 (Zati Dairy P. 87).(90- Maulana Hussain Ahmed Madni Tahrike Reshmi Rumal edited by Maulana Abdur Rahman Lahor 1966. Second edition P. 197 and 201).


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Jamiatl Ulama-e-Hind, Freedom Struggle, Composite Nationalism and Concept of Pakistan

Introduction The Jamiat Ulama-e-Hind literally meant (The Indian Congress of Ulama) is a theo-political organization of Ulama of Deoband School of thoughts, which was of all India character and is head quartered at New Delhi. It was formed in 1919 in the wake of the Khilafat movement in response to the strong anti-British feeling and was the first political party of Ulama in India. It decided to co-operate with the Hindu dominated Indian National Congress on the basis of Sharia interpretation. And since its formation to the attainment of the independence in 1947, it co-operated with the Congress in the fight against the British Government. When religious and cultural ideas were trampled under feet under the educational and cultural impact of the British and there was growing restlessness among the Indian (Muslims) masses. The Jamiat Ulama-e-Hind had jumped in the freedom struggle and shouldered the responsibility of guiding the Indian masses to the freedom struggle. The distinction of the Jamiat Ulama-e-Hind lies in the fact that though the theologians from Deoband school of thought dominated it, but its approach was nationalist and primarily for this reasion all Muslim's political parties as well as Muslim freedom fighters (barring the Muslim League) which had played spectacular role in the freedom movement adhered to the Jamiat Ulama-e-Hind doctrine in varying degrees.


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The majority of Muslim stalwart freedom fighters like Obaidullah Sindhi, Maulana MAhmedul Hasan, Ozair Ghul, Maulana Mhoammed Ali Jauhar, Shaukat Ali, Maulana Abdul Bari Firangi Mahal, Maulana Fazle Haque Khairabadi, Maulana Sanaullah Amritsari, Maulana Abdul Kalam Azad, Dr. Mukhtar Ansari, Saifuddin Kitchlu, Harsat Mohani, Azad Subhani, were member of the Jamiat Ulama-e-Hind.

It is interesting to note that the majority of the Jamiat Ulama-e-Hind leaders came from theological background and were deeply rooted in Islamic tradition and culture and had concern for their co-religionist, but it was not an obstacle for them in any way to cooperate with the Hindus to fight for the independence of the country. Rather they appreciated the cooperation of their Hindu fellow countrymen who worked together for the noble cause of freedom to get rid of the exploitative British regime which had created havoc and degradation to our motherland. Though there were other Muslim theological organisations notably Ahle Sunnat Wal Jamat (Sunni sect of Muslim) headed by Ahmed Riza Khan who was championing the cause of the Muslims but its outlook was parochial because it did not cherish the idea of cooperating with non-Muslims in the fight against the British government. on the contrary it issued Fatwa to dissociate with the Congress in the fight against the British empire. For instance during the period 1910-1921 on the question such as the Khilafat Movement, the Hijrat and the Non-cooperation Movement, the Ahmed Riza Khan had consistently opposed the anti-British position taken by the


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Jamiat Ulama-e-Hind which amply testify that he was pro-British and had no concern for the freedom of the country. It is also a truth that few pseudo Ulama had deliberately kept away from Indian freedom struggle. However majority of them had played spectacular rule in the freedom struggle. The Jamiat-Ulama-e-Hind, which was premier Muslim theological organization, had its president and members from all section of Muslim community. The history of Jamiat Ulama-e-Hind point to the fact that its membership transcendent all ideological barrier in the Muslim community, and prominent people of all section of Muslim community had played crucial rule from the Jamiat plate form to the independence of the country. Viewed in this context the Jamiat Ulama-e-Hind sets itself apart from its other contemporary Muslim theological organisations for its sacrifices to the freedom struggle and bringing the Hindus and the Muslims together for the cause of independence. Owing to its glorious past and its sacrifices for the independence of the country no Muslims organization except Jamiat Ulama-e-Hind can claim to be the soul representative of the Muslim community in India. Whenever any religious educational and political movement have been initiated it by the Muslim, the Jamiat Ulama-e-Hind had always taken lead and fate of the Muslim community will be largely and decisively decided by the course of actions Jamiat leader will adopt in this country. A part from theologians' men from secular background also should be given equal opportunity to play their part in this august body. Otherwise it would shrink to some issues pertaining to theology. (P 45 Al-Jamiat from the 25th occasion)


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The Jamiat Ulama-e-Hind performed twin tasks simultaneously, which was crucially important for Muslims as well as to the country. On the one hand it made efforts to educate the Muslims about Islamic tradition and culture, on the other hand it owrked tiressly for the independence of the country. During the freedom movement the goal was set for the nation and modus operandi to achieve this was also being discussed. But how to achieve this goal was a stupendous task. No men and organization were ready to sacrifice every thing for the cause of independence. Jamiat Ulama-e-Hind rose at this critical juncture of Indian history and its leaders provided leadership to the freedom struggle. The Jamiat Ulama-e-Hind had jumped in the freedom struggle at a time when participation in the freedom struggle was considered to be an act of madness. Even Indian National Congress was not a popular political party nor was it interested in Khilafat agitation and Hindu Muslim unity. People were making fun of non-cooperation movement and self-rule was a distant dream. At this critical hour Jamiat Ulama-e-Hind had surfaced on the Indian political horizon and brought political revolution in this country. (Al-Jamiat 25th occasion P 50) In fact it is golden chapter in its history of Jamiatu Ulema-e-Hind that that its leaders not only enthused Muslims to struggle for independence but also awakened their fellow countrymen to the importance of independence. When the leaders of Jamiat Ulama-e-Hind were actively involved in the freedom movement of the country the Indian


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National Congress was merely demanding certain concessions from the British government. It was only prominent Muslim Alim like Shaikhul Hind Maulana MAhmedul Hasan who felt the need of Hindu participation in the freedom struggle. Because British government had firmly established its root in the Indian soil and it was need of hour for a joint effort. Therefore, Maulana Mahmudl Hasan had once suggested that Muslim should only seek co-operation from Non-Brahmin Hindus, so that Brahmin could not become a powerful force in this country. For this purpose Khilafat Committee had massively funded Gandhiji who had just returned from South Africa to undertake an all India tour. And this tour of Gandhiji had resulted into cementing Hindu Muslim unity as wel as creating the feeling of patriotism. (Al-Jamiat special issue 35 P. 79)

In fact the Jamiatul Ulama-e- Hind leaders had intruduced Gahdhiji as a common leader of the freedom movement. They had massively funded Gandhiji for his political activities when the latter was clamoring to make dent on the Indian political horizon in the initial phase of his political career. The Mahatma Gandhi was assassinated in 1948 for suppoting the Muslim cause. He was a non- Brahmin and was very clse to the Muslim commutity. In fact he was very close tho the Muslim community and infact he was massively funded by the Muslim ulemna in his initial phase of political carrier. Therefore he was obliged to the Muslim community till his last breath. The Brahiminical forces in this country hav always hated him. Particularly by those Hindu Brahmin who are associated with Hindu extremist prties like R.S.S, V.H.P and Bajrang Dal etc [Jamiatul ulema number 25th occasion p. 82]


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There has been wide spread propaganda that the Jamiat Ulama-e-Hind has acted as a subservient organization to the Indian National Congress. But fact is contrary to what have been written the Jamiat Ulama-e-Hind, because Indian National Congress was dominated by the Hindus and had demanded compelete independence of the country at the later phase of the freedom movement. Initially members of Indian National Congress were lagging far behind to sacrifice for the independence of the country. The Jamiat leaders had always maintained safe distance with the Indian National Congress and had chalked out its own programme of action. For instance when Maulana Hussain Ahmed Madni stepped into Indian feedom struggle, the Jamiat Ulama-e-Hind was his political plateform. And as long as there was ideological and political unanimity between the Indian National Congress and Jamiat Ulama-e-Hind he had remained an active member of the Indian National Congress and other political formation. But ideologically he was committed to Jamiat Ulama-e-Hind and for many years he was president of this august body and had guided its activity in crucial phases of the freedom struggle. Though Muslim Ulama were ideologically and politically very closed to Indian National Congress but they had many points of differences withb the Indian National Congress. Because member of Indian National Congress like other political organization VIZ the Muslim League, Khilafat Committee and all parties' conference were willingly excepting the membership of assemblies during the British period. They were holding meetings with the British officials and were advising in administrative affairs. They were participating in Round Table conferences and were freely interacting with them in social


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gatherings. The noted humanist poet Akbar Allahabadi has encapsulated this funny situation in following couplet.

Kaam leader Ko Bahut Hai Magar Aram Kesath Qaum ke Gham Me Dinner Khate Hai Hukkam Kesath.

Contrary to this the selfless member of Jamiat Ulama-e-Hind had sacrificed every thing for the cause of the freedom. In their opinion co-operation with the British government and remaining the member of assembly would perpetuated the British rule in India. Therefore they had constantly warned the people that any kind of co-operation with the British government would result in strengthening the foreign rule. For this purpose they had passed resolution in fourth session of Jamiat Ulama-e-Hind at Lahor session. (Cheraghe Muhammad 312-313) The leaders of Jamiat Ulama-e-Hind has prominent position in comprison to other theo-politico organisations of the Muslim like the Muslim League, the Ahle Sunnat Wal Jamma'at and the Jama'at-e-Islami because it had fiercely and vehemently opposed till August 1947 the partition of the country based on the narrow religious consideration. Its leaders like Mahmudul Hassan, Maulana Abdul Kalam Azad, Abdulbari Firangi Mahli, Obaidullah Sindhi, Hussain Ahmed Madni, Maulvi Kifayatullah, Mulana Hifzur Rahman were deadly opposed to the divisive politics of the Muslim League which had falsely based itself on religion and claimed to be the sole spokesmen of the Muslim community in India.


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The role of Jamiat Ulama-e-Hind in freedom struggle: the background.

The Jamiat Ulama-e-Hind was formed in 1919 to fight for the independence of the country. It had inherited a rich legacy dating back to early 18th century when Shah Waliullah of Delhi had led a revolution to change the whole system by drawing attention of the people to the depradation of the European Imperialism and degeneration and corruption among the oriental rulers. In 1731 during his pilgrimage to Mecca, he was inspired by the vision to replace the Imperialistic and corrupt administration by establishing a government based on the priniple of equality and justice. True to the tradition of Shah Waliullah the Jamiat Ulama-e-Hind vehemently opposed the injustice and exploitation meted out to the Indians by the British imperialism. Shah Waliullah had seen the decline of Mughal rule in India and observed similar degeneration in other Islamic countries of Asia and Africa. He came to the conclusion that Monarchist and imperialist tendencies were responsible for the sorry state of affairs in these countries, and therefore had formulated basic principles for regeneration and reconstruction of life. In his writings he laid down that labour was the real source of whealth and only those people deserved to possess wealth who put in physical and mental labour for the sake of the country and the society. All people, he believed, were equal and the position of the ruler of a state was no more that that of a trustee. Right to freedom, security and property etc was equal for all irrespective of religion, race of colour.


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It is to be noted that he propagated these ideas long before the French, American and Soviet revolutions. The pity is that they still lie buried under the dust of misinformation launched by the British to tarnish the image of such a towering freedom fighter like him. However, during 1831-1951 the Ulama of his legacy had fought organised battles against the mighty British for the freedom of the country but all their attempts had failed. At last in 1919, Shaikhul Hind Maulana MAhmedul Hassan changed the policy to a non-violent Hindu-Muslim combined struggle towards freedom, and for this end the Jamiat Ulama-e-Hind was established. The leaders of the 'Jamiat Ulama-e-Hind since the formation of their organisation had explained that the participation of their organisation in the freedom struggle was their main objective because, the British rule had resulted in the degradation in all walk of life, so it was their religious duty to wage war in collaboration with the Hindus to oust the alien rule from Indian soil. Therefore keeping in mind the political milieu and need to liberate the country from the foreign domination the leaders of Jamiat Ulama-e-Hind gave call for "complete independence of India". The first conference of Jamiat Ulama-e-Hind was held at Amritsar on December 28, 1919 under the presidentship of Maulana Abdul Bari of Firangi Mahal. This conference protested against non-release of the Shaikhul Hind Maulana Mahmudul Hassan and Maulana Abul Kalam Azad who had


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been detained for their active participation in the Khilafat movement. When the Khilafat movement was gathering momentum and anti-British wave was sweeping the country the Khilafat conference was held under the presidentship of Maulana Hasrat Mohani in Delhi on Nov. 13, 1919. A prominent Jamiat leader Mufti Kifayatullah had moved a resolution to boycott the victory celebration of the British government. Seth Chutani and Mahatma Gandhi supported the resolution. Subsequently he issued a Fatwa, with the signature of 20 Ulama, declaring that participation in victory celebration was impermisible to Muslims as long as the settlement of Khilafat issue was not in accordance with the Islamic law and sentiments of the Muslim community. At the Khilafat conference held at Allahabad in June 1920 where the decision to launch non-cooperation movement was taken the Jamiat leader Maulana MAhmedul Hassan issued a Fatwa in favour of non-cooperation movement. Later on Octover 29, 1920 a detailed Fatwa was issued and it was published by the Jamiat Ulama-e-Hind with the signature of 500 Ulama. On 19 July 1920 the Shaikul Hind, Maulana MAhmedul Hassan pronounced Fatwa in favour of Non-cooperation movement, which was subsequently published in the form of a booklet by Maulana Sajjad Bihari with the endorsement of four hundred and eighty four (484) Ulama who belong the Jamiatul Ulama-e- Hind. This Fatwa served as testament to inspire the leader and member of the Khilafat movement and the Congress. They arrayed themselves like a formidable wall against the spate of the British vengeance.


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The second session of Jamiat Ulama-e-Hind was held in Delhi 19-21 Nov. under the presidentship of Maulana MAhmedulHassan when he had come to India after serving his imprisonment at Malta. This session of Jamiat Ulama-e-Hind was historical one in which 5000 Ulama had participated. At this special session of Jamiat Ulama-e-Hind Maulana Shabbir Ahmed Usmani had delivered a wonderful speech in support of non-cooperation movement which was applauded by all section of freedom fighters. As a president of this session Shaikhul Hind Maulana MAhmedul Hassan had passed following resolution, which are as follows. 1- The British Government is a great enemy of Muslims and

Islam, therefore non-cooperation with them was a supreme duty of every Muslims.

2- If our Non-Muslim compatriot extends their full support in our purely Islamic demand of the restoration of Khilafat and protection of Muslim community. It is permisible and we are thankful to them for their support.

3- In order to oust the alien rulers from Indian soil the close co-operation between Hindu and Muslim is permisible provided there is non-interference in religious affaires of other community.

4- If the British Government can use tank, pistols and airplane to defend its rule then Indians are are permitted to resort to public demonstration to bring about national integration and press for their demand because it is only weapon left in their hand. (Darul Uloom Deoband Ke So Saal Makala Nigar Shegufta Khan Panjab University Laor P 79-80).


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The Khilafat movement was at its peek when Maulana MAhmedul Hassan had returned to India from Malta after serving three years of imprisonment. He not only took active part in it but also presided over the second session of Jamiat Ulama-e-Hind, which was held on Nov. 1920. In his presidential address he dwelt upon the Khilafat movement and protection protection of Islamic countries from the British Government. He furthere spoke at this meeting about the prevailing condition of Islamic countries and Khilafat movement His speech was outstanding and had aroused patriotic fervour in audience. The excerpts of his presidential address read as follows "dear audience! From the last few centuries the Ottoman Empire was the only legitimate protector and trusty of Holly Kaba, Holy Baitul Muqaddas and all holly places in Iraq, and therefore Muslim Ummah for thesee distinction respected it. The entire Muslim world was unanimously accepting the Ottoman Empire as their caliph and therefore Ottoman Caliph too was dutifully discharging the responsibility of caliphood. The Christian colonizer always resented the rise and expansion of Ottoman Empire particularly in Europe therefore they had always conspired to disintegrate the Ottoman Empire. They were constantly trying to cut caliph to its sized and wipe out Islam from Europe. The Christian countries were located around the Ottoman Empire and therefore it was a great source of embarrassment for these Christian countries. Under such hostile environment the Ottoman caliphood had survived and the Caliph had successfully thwarted all attempt of the Christian ruler to disintegrate it. However from 1877 on ward the enemies of Muslims and Islam had clandestinely started the process of


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disintegrating the Ottoman Empire. As was evident by the occupation of Muslims territories by the Christian colonizer. For instance, the Christian ruler had forcibly occupied Muslim territory like the productive and fertile land of Egypt, Qabras Island / Peninsula, Tripoli Salonika, Greece, Bulgaria, Serbia and Albania etc. The expansionist Christain relers had occupied all these Muslim territories. The expansionist policy was continuing and they were annexing one country after another as a result First World War broke out in 1914. Several internal as well as external factors had compelled the Ottoman Empire to become an ally during the first the world war and interestingly it became war allay of those countries that were against the British imperialism. During the period of world First World War entire Muslim population of the world and especially Muslims countries living under British subjugation had to face unprecedented hardships for revolting against the British Empire. From time to time the British political think tank and war strategist were issuing statement to pacify the Muslim community during the that they will not cause any harm to Muslim holy places and will not under takes any hostile actions against the Ottoman Empire. The Muslim community around the world had committed historical mistake for which they had to pay heavy price. Of worse the Muslim community even supported the British Government by the way of providing material suppiort as well as human resources during the war which, resulted into grand victory for the British Empire in many parts of the world. But when the cleaver British government sensed that political as well as war situation were favorable for them they deceitfully broke all their promises


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made with the Muslim which is known by the entire international community. Consequently they captured the Holly places, the bastion of Muslim caliphood were militarily occupied. For instance, Simarna were given under the control of Greece, the Arabs were incited to revolt against the Ottoman Empire. The Turkish army had been forced to surrendere. Of worse the Ottoman Empire was forcibly compelled to sign the shameful agreement that sealed the fate of caliphhood in Turkey. In this treaty especial clause were inserted which say that the Ottoman Empire would cut all their relation with the Muslim community and they will cease to be the spiritual mentor of the Muslim Ummah. The descendent Wali-e-Ahad (Crown Prince) of Ottoman Empire was arrested and was shamelessly treated by the British armies. During the first First World War the Muslims of Iraq, Simarna and Turkey had to face all kinds of atrocities by the victorious armies. Millions of Muslims were killed, millions of Muslims women became widows, millions of Muslims children became orphans, and hundreds of thousands Muslim fled from their home and became refugees in another countries. Even today hundreds of thousands Muslims are sheltering on the pavement in hostile region like Muslim of Bosnia, Kosvo, Chechnya, Plestine and Albania etc. They are leaving under pitiable condition. They have no cloth to wears and no food to survive or sustain their lives. During world war thousands of innocent Muslims were killed and women were rapped (as we have recently seen in Bosnia and Horsgobina). Theses are the hair raising incident which have caused restlessness in the Muslim world and for those Muslim who had


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slightest Iman (belief) in their heart could had felt moraly bound to help their co-religionist. It is a supreme duty of every Muslim to save their brethren who have been surrounded by enemies. The wave of Islamic fraternity ran through east and west and within no time hundreds of thousands Muslims came in for front against hostile forces to Islam. The house retired Zahid, (Ascetic) bookworm students and teachers of Madarsas the eloquent speakers of Madrasa, (Seminary Academy) trader sitting and running their shops and laborers had united and started collective struggle against the repressive policy of the British Government. In the same session two more resolution were passed which are as follows. 1. This session of Jamiat Ulama-e-Hind after due deliberation

declares in accordance with the principle of Islam that in the prevailing circumstances co-operation in any matter with the British government. is Haraam illegal. Eventually this Fatwa has following implications.

a) To return all honorary rewards and titles conferred upon by the British government to resign from councils and not to take part in the selection of new members.

b) To brake all business relations, boycott all government added educational institutions and not to join the British army to provide military help and not to take their cases in the government court. (Jamiat Ulama-e-Hind Parvin Rozina P. 77)

After this historic session of Jamiat Ulama-e-Hind, An all India conference of Khilafat committee was held at Kerachi in July


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1921 to renew the above mentioned Jamiat resolutions. For this purpose the great Indian freedom fighter Maulana Hussain Ahmed Madni was chosen to accomplish this task. While taking about the courage and tenacity of Hussain Ahmed Madni it has to be born in mind that during the period of 1921 the British Empair was at its peek and son was not setting in its kingdom. Therefore, when Khilafat Committee was held on July at Kerachi Maulana Hussain Ahmed Madni had publicly declared at this conference that to serve the British army was Haraam and to co-operation with the British government in any form was completely illegal. After pronouncing this Fatwa he had applauded the Muslim masses to spread the massage of this Fatwa to the worker and common masses of the country. Maulana Madni's Fatwa at this conference was upheld by distinguish contemporary freedom fighters like Maulana Muhammad Ali Jawhar lal Nehru, Dr. Saifuddin Kitchlu, Pir Ghulam Mujaddid Sindhi and Sawami Tirath Shankara Acharya. The non-cooperation movement started on 31 August 1920 and later it ended on 25 February 1922 at the instance of Gandhiji after the horrendous incident at Chowri Chowra, during this movement thirrty thousand revolutionaries were arrested. It is notable that Ulama and their followers had formed a major portion among those who were arrested. On 8th July 1921, the Khilafat conference was held at Karachi where Maulana Hussain Ahmed Madni had assertively declared that co-operation to British goveeernment was impermisible (Haraam) and he vehemently spoke against all those Muslims and Hindus who were cooperating with the British empire for which he was


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arrested along with Dr. Saifuddin Kitachlu, Maulana Nisar Ahmed and the illustrous Khilafat leaders Maulana Mohammed Ali and Maulana Shaukat Ali. All of them were sentenced to two years rigorous imprisonment on 8th August 1921. Lauding the effort of Jamiat Ulama-e-Hind in the freedom struggle the famous writer Gail Minault had written in his book "The Khilafat Movement" "the Muslim Ulama had initiated the process of Indian freedom movement in India. The Jamiat Ulama-e-Hind had persuaded Mahatma Gandhi to launch civil disobedience movement in country. The Jamiat Ulama-e-Hind had itself organized several rallies in support of civil disobedience movement in which thousands of people had participated. In a special session to support civil disobedient movement was held in which Mufti Kifayatullah and Ahmed Sayyed had passed resolution to support civil disobedience movement. (the Khilafat movement by Gail Minalt Oxford University press Bombay 1982 P. 171). The Jalianwala Bagh massacre and protest of Maulana

Muhammad Ali Jawhar. A joint meeting of Hindu Muslim had taken place at Jalianwala Bagh at Amritsar on 13 April 1919. The British forces had fired one hundred and sixty five round as a result three hundred and seventy nine people had been killed and twelve hundred people were injured. No body from this august gathering at the Jalianwala Bagh had defended by any weapon. Even many people who were escaping from this gathering were brutally killed. Sensing the gravity of situation the British government had sacked the British war minister Mr. Churchill to pacify the disgruntled Indian.


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All patriotic Indian had protested against this brutal killing by taking out procession and by organizing public meeting against the tyrannical British forces. Maulana Mohamammad Ali jauhar had protested against this massacre and had delivered fiery speech at congress session on 13th of Dec. 1919 at Amritsar against the brutal action of the British Government. Excerpt of this speech is as follows "The British officials had fired shots not only on those people who were gathered at Jalianwalan Bagh but have also targetted t on our chest. This ghastly killing has inflamed our heart and minds and new generation of the Hindus and Muslim freedom fighters are emerging would not be frightened by any person on this earth but by Allah. I reaffirm that my lord is Allah who has created all of us including George 5th'' [Mahnama Maarif Azam garh march 1985p.196. All Indian irrespective of cast creed and religion were protesting against the brutal massacre of Indian at Jalianwalan and even the British officials were ashamed of their shameful act. But the enemy of the Muslim and Islam, the British agent Mirza Ghulam Ahmed Qadyani was rejoicing at the tragic event. His statement at this historic occasion was worth reading he had said, "in the same Amritsar where Prophet (Ghulam Ahmed Qadyani) have been stoned, people have been killed by the British army. This is an eye opener to those who have humiliated our prophet. Fools and naïve does not take lesson from such gory incident. Thus God sends disasters by different means and particularly on such occasion when people of that land are unaware of their misdeeds." (Sirate Masihe Ma'aud


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Murattiba Irfani Sha'e Karda Book depot Qadyan Darul Amaan P. 421 Tarikhe Isha'at 20 Nov. 1927) It is an irony that when Shaikhul Hind Mahmudul Hasan along with his associates were raising banner of revolt against the British atrocities at the tragic incidence of Jalianwala Bagh Mirza Ghulam Ahmed Qadyani was rejoicing and revelling. He was not alone to rejoice at this tragic event but he was joined by neumerous other hired Muslims who were trying to please their British masters. For instance some hired Muslim leaders presented General Doyer who had brutally killed Indian at Jalianwala Bagh with citation while he was returning to England. The inscriptions of citation read as follows. "We request to the Lord General Dayer that when you go back to England kindly reassure the Queen of England that whatever revolution will take place in India we will remain obedient to our British masters. We hope that we and our followers upon home the British officers have showered their favor will always remain thankful to him and will not hesitate to sacrifice our lives for the survival of the British Empire in India. (Siasat ke fira'awn P. 471- Cheraghe Muhammad P. 155). During this painful era of 1921 when Hussain Ahmed Madni was under going judicial trial at Kerachi Din Hall, the poet philosopher Muhammad Iqbal was conferred with the title of Sir, by the British government. Previously this title was conferred upon to famous Hindu freedom fighter Bal Krishna Gokhle. But he had declined to accept it and had said, "I have


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already started non-co-operation movement against the British government, therefore I regret to accept it". After Gokhle had declined to accept this title Muhammad Iqbal was conferred with the title of Sir, by the British government, which he had willingly accepted. Maulana Zafar Ali Khan has recorded this episode in the following couplet. He had sarcastically written that:

Gokhle Se Jab Kaha Loge Sir - Daen Baen Unka Sar Hilne Laga

Jab Kaha Hazrate Iqbal Se- Zer Wa Bala Unka Sar Hilne Laga Awar Logon Ne Sona Jab Yeh Majra - Mahwe Hairatse Gardan

Pe Sar Malne Laga. Under this critical historical juncture when freedom struggle was at its zenith, what have been done by those who were loyal to the British Government have been narrated by Abu Salman ShahJahapuri he had wrote "after the conquest over Iraq and Syria and treaty concluded with Turkey on its term and condition the British Government was jubilant. In Oct. 1919 the British government had decided to celebrate these victories in India. All those Indian who were loyal to the British masters have made arrangement for this celebration. Hired poets had written eulogy praising the British queen. Those who wanted important position in the British administration had bent before their British masters. The pseudo Ulama and Pirs have made Duwa for the consolidation of British Empire in India. This Ulama were under illusion that after war peace will descend over India. But alas they were totally ignorant of ulterior motive behind such agreement. (Cheraghe Muhammad P. 156)


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The Jamiat Ulama-e-Hind stood shoulder to shoulder with the Nationaal Congress Congress during the non-cooperation movement. In the third conference of Jamiat Ulama-e-Hind which was held at Delhi on November 18 to 21, 1920 under the presidentship of Maulana Abul Kalam Azad, the leaders of the Jamiat Ulama-e-Hind had decided to continue their support to the non-cooperation movement and appealed to the Muslims to break all their relations with the British government. This session of Jamiat Ulama-e-Hind passed resolutins on following matters. a) Boycott foreign goods. b) Return all honorary rewards and titles conferred upon by the

British government. c) Boycott and resign from the election of legislative council. d) Give up governmental scholarship and boycott governments

aided educational institutions. e) Resign from the British army. f) Boycott the British court.

At the end of non-cooperation movement the students of Jamia Millia Islami had sought Fatwa from M. Mahmudul Hasan regarding non-cooperation movement. The main part of Fatwa given by Maulana MAhmedul Hasan against the British was as follows. "At this crucial phase of the freedom struggle (non-cooperatoin movement) a true Muslim should return titles conferred by the British government. Boycott the newly form council, use only indigenous commodities, should not get admision to their children in schools and colleges aided and assisted financially by the British government."


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The British government had tried desperately to stop this Fatwa from circulation and therefore Maulana Sir Rahim Bakhsh was sent to Maulana MAhmedul Hasan to win over him either by persuasion or by threat of grave consequences. But Maulana MAhmedul Hasan was adment and fearless and stood by his famous Fatwa. This Fatwa was again passed on behalf of Khilafat committee and Jamiat Ulama-e-Hind bearing the signature of five hundred Ulama. This Fatwa was circulated to the length and breadth of the country. (Cheraghe Muhammad P.178)

Maulana Husain Ahmed Madni presided over at Jamiat session in Koknada 29 December 1923

Two years earlier Maulana Madni was arrested under the cover of darkness from Maulana Mahmudul Hasan resident for his anti British activities and was sent to jail. After two years Maulana Madni reached to the same residence at Deoband when he was released from Kerachi imprisonment His arrival at Deoband was massively greeted by the people of Deoband wanted to take out a massive procession in the city to celebrate his release. But he forbade them to takeout any procession. He said at this occasion "why you want to take out procession? Have you defeated the British government? I am not happy for my release from prison cell. But I am sad because British government has won and we have been defeated. Do the defeated people take out procession to celebrate their defeat". Entire nation was struggling against the British government when Maulana Madni was send to jail. The Khilafat agitation was at its peek and anti-British wave was sweeping the entire


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nation. But when he war released from the jail the Khilafat committee agitation was on the verge of collapse. The British governmr had engineered large scale Hindu Muslim communal riot in all most all parts of the country and common masses were skeptical about the future prospect of the freedom struggle. Under such dismal situation Maulana Madni undertook tour to the land and bread of the country. He had exhausted all his energy to encourage common Indian masses for arousing anti-British sentiment. Therefore, he presided over the fifth session of Jamiat Ulama-e-Hind, which was held on 29 December 1923 at Koknada. In his presidential address hi delivered eloquent speech and informed the audience about the damaging effect of the disintegration of Ottoman Empire. He commented that the Christian and Jews were responsible for the dismemberment of Ottoman Empire and were trying to cutt off spiritual and emotional relation among Islamic countries and Ottoman Empire. The main motive behind the dismemberment of Ottoman Empire was to wipe out Islam from this world. To accomplish this purpose the Christian and Jews have adopted different methods and various ways and means. Some time it aroused anti-Muslim sentiment in the European countries under the pretext of saving Christianity and called European rulers to rally around them. They spewed venom against the Muslim and Islam in whichever countries Christian were present was used as a tool to conspire against the Muslims to destabilizes the Islamic rule. The British governmet had perpetrated severe atrocities on the Muslim community. By tactfully using mass media the British government. had successfully shrugged off its image of perpetrator for crime against humanity. Instead those who were sufferer were painted as initiator of crime. If Muslim or Islamic country had done anything it was blown out of


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proportion by the British media. If any Muslim or Muslim organization caused little damaged entire responsibility was placed on Muslim and Islam. In the name of independence and self-determination some weaker state were incited to rise in a revolt against Muslim and Islam. Though the Islamic governmet. Had provided with adequate safeguard and liberty to its citizen in comparison to so called civilized western countries. But drawing horrible pictures of their enslavement in Islamic states constantly incited its citizen. The citizens of Muslim countries were initiated to indulge in all kinds of conspiracy, cures, barbarism and treachery etc. The British government was provided with military and material power from out side in Muslim countries to perpetrate atrocities on Muslim community. The intensity of atrocities on Muslim community by the British governmet was more in comparison to Tartar in vasion on Muslim and Christian cruelty to Muslim during crusade against Islam. Like wise Islam was thrown out from Greece, Serbia and Montenegro. Islamic prayer call (Azan) was band in Rumania polonia. Muslims and Islam was mercilessly crushed in Baghdad. Islamic flag was bent to ground in Bosnia Herzegovina. Azan call was baned from Jabale Aswad and Majadistan. In Bulgaria and Albania Christian flag replaced Islamic flag. In Maqdunia and Tarakia the mosque were converted in to Christian church in Kret awar Jazira Mura Christianity was replaced with Islam. In the same way Christianity replaced Islam on the bank of Kakshia and Krimia. The Protestant Armenia community had perpetrated all kinds of atrocities to every citizen of Muslim country. Different sects of Muslim community were initiated to fight among themselves. Their differences and infighting had resulted into massive toll. Arna Doot, Turk, Arab and Kurd started


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slaughtering each other and had campaign against their co-religionist. Many agreements were signed among British allies to divide the Muslim countries. Islamic Africa was divided and its territories were placed under the control of Span, Italy and England. The Islamic Africa was divided in such a manner that North African countries like Moracco, Rife were given under Spanish control. Tunisia, Algeria, Fass oras and entire internal continent of Africa where countries like Shaqit, Senegal, Naqroor and Gharbi were located were placed under Franch control. Tripolly, Balgari and Durna and entire forestland of Alibia were entrusted to Italy. Egypt, Sudan, Barbarah Shamali and Shumali land came under British control. The Muslim countries were tactically and strategically divided that there will be no territorial rift among allies and their government will run smoothly without any hindrance. Islamic culture and tradition were subverted and Muslim was mercilessly massacred in these countries but European powers would not cry. The Islamic government and concerned Muslim would call for their rescue but their calls fall on deaf ears. Of worse anti-Muslim forces in these countries were aidding and abetting to adopt harder lines against Muslims and subjugate them by every method. All kinds of injustice and atrocities were rampant on Muslims but no power on earth objected to it. The Muslim Ummah was mercilessly crushed. Their lives, property, countries and religion etc. were destroyed and no power than Allah came for their rescue. The Muslim countries had been and will always remain targate of attack by European powers and if any Islamic country would try to defend them would face stiff resistance by the Western countries. The Muslims had been enslaved and tortured by the


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European powers but no civilize country of the world would protest against them. The Arabs who had revolted against the Ottoman Empire and extended materiel support to British government to wipe out Islam from Arabian Peninsula where shamelessly treated by the Britisher. All the agreement made with them were thrown into air and they were subjected to all kinds of atrocities. Their territories were divided into many small states. In Syria, the French rule had completely destroyed Islamic culture and tradition. In Plestine the Jew took control under British aegis and afflicted all kinds of heinous crime against the Muslim community. They also took control of Baitul Muqaddas under British instigation and all Islamic grandeur sunk to darkness within short span of time. In Iraq all Islamic ramnent were gradually destroyed. Though Sharif of Makka was installed as the ruler of Hijaz but he had limited power. According to the writing of Mr. Bland, for every little thing he had to carry begging bawl before British government. Of worses Ibne Saud dynastic rule was imposed upon him who led to end of its political power and was reduce to like a pawn on chessboard. Likewise in Samarna and thrassis Greece had saked Islamic cities and had reduce it to rubble. The pass of Daniyal the fortress of Chanagh and cities of constantinpole came under the British control and Islamic culture and traditions was made laughing stok. In the same way Turkish Ottoman Empire was subverted. And in the same manner in Asia and countries of Asia-e-Kuchak like Anatolia was given and divided to Italy, France and England. Under the shadow of Pan Islamic movement Muslim had made all efforts tto rise from ashes. Despite signing of the treaty of severs all


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kinds of atrocities were perpetrated against the Ottoman Empire that international community had not seen earlier. After ruining the Ottoman Empire its inhabitance were considerably displaced. Injustice was done to the Arminian and their huge territories were given to the Christian coloniser. It was the blessing of Allah that Mustafa Kamal Pasha rose at this critical juncture and successfully thwarted British game plane in Turkey. (Cheraghe Muhammad P. 201-206)

The fifth session of Jamiat Ulama-e-Hind, Khilafat

Agitation and British atrocities. The 5th session of Jamiat Ulama-e-Hind was held on 24-26 December 1922 at Gaya, Bihar under the presidentship of Maulana Habibur Rahman. In his presidentshial address Maulana Habibur Rahman had dwelt in detail about the Khilafat agitation and atrocities perpetrated by the British goveernment. to the Muslim community. He said that the "British government had promised before the outbreak of world war that its war with Ottoman Empire would not acquire religious colour and that Muslim countries could not be afflicted any harm. The Muslim community had relied on their falls promises and had extended all kinds of material support to the British Government. The British Government had recruited 15 lacks Indians into the British army in which Muslim constitute large proportion. The Hindu army as well as Muslim armies were major factor for British victory in the First World War. He futuree spoke about and took a cursory glance at all political revolution, which has taken place in India from Changez Khan to Khilafat agitation. He had paid tribute and praised the role played by Mustafa Kamal Pasha, Ghazi Pasha, Anwar Pasha


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and Amanaullah Khan of Kabul. He furthere stated that it is a pressing need of hour to form a political party of Muslim divine. He explained relation between the religion and politics and condemned those who advocated that religion and politics are two different things. While clarifying this misunderstanding about mixing of religion and politics. He said "if it is assumed that religion and politics have no relation and therefore Muslim divine have no right to interfere in political affaires, then I think that the chapter of Jehad should be deleted from the books on Islamic jurisprudence. And if it is not possible than I thinks Muslim divine should actively interfere in those political affaires which has direct bearing on their religion". As the civil disobedience movement was spreading like wild fire in different parts of India in the latter part of 1921, the Muslim's participation in the non-cooperation movement futuree widened as a result of the Jamiats support to it. Some Muslims participated in the boycott of foreign cloths launched in August and some joined the procession and hartals, against the British government.

The Simon Commision and its opposition by the Jamiat Ulama-e-Hind:

In the years following the end of the Non-cooperation movement in 1922 the torch of nationalism was kept alive by the Gandhian followers who dug roots deep into village soil. It was, however, from the latter part of 1927 that the curve of the masses' anti-imerialist upsurge began to take a marked up turn. As with the Rawlatt Act in 1919, it was the announcement of the appointment of an all-white commision by British


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government that provided a catalyst and rallying ground; for the announcement on 8th November, 1927 of the commision was to find out and to recommend whether India needed futuree constitutional reform and if so on which line. However, the Conservative Government of British faced with the prospect of electoral defeat at the hands of the Labour party suddenly decided that it could not leave an issue which concerned the futuree of the British Empire in the irresponsible hands of an inexperienced labour government and if it was thus then an Indian statrutory commision, popularly known as Simon Commision was appointed. The commision arbitrarily asserted that Government. will be based on its recommendation. The response in India was immediate and unanimous that no Indian should think it fit to serve on body that claimed the right to decide the political futuree of India. It was an insult that no Indian can be condoned. However, it was remarkable that Jamiat Ulema-e-Hind was the first organization to declare the boycott of the Simon Commision. A resolution to this effect was passed at the Peshawar conference held on December 5th, 1927 under the presidentship of Maulana Anwer Shah Kashmiri. Later the call for the Congress liberal federation endorsed a boycott of the Simon Commision led by the Tej Bahadur Sapru, the Indian industrial and commercial Congress and the Hindu Mahasabha etc. The 8th session of Jamiat Ulama-e-Hind was held at Peshawar on 2-4 December 1927 under the presidentship of Maulana Anwar Shah Kashmiri. In his presidentshial address Maulana had stressed on Hindu Muslim unity and said that there is a


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growing need of a joint agreement between Hindus and Muslims so that there should be no interference in religious affaires of each other. The Hindu Muslim would join together to struggle against the British Government. but would remain independent in their religious affairs. His statement to this effect was worth quoting. He had said "I sincerely reassure our Hindu compatriot that if they will behave fairly with the Muslim community, fullfill their promises, desist from political gimmick and exhibitionist poster the Muslim community would fully co-operate with them in all sphere of their lives. (Cheraghe Muhammad P. 302) The Muslim League was divided on the issue whether to boycott Simon commision or not and split into Jinnah League and Shafi League. Mohammad Ali Jinnah carried the majority with him in favour of the boycott. On February 3, 1927 when Simon Commision reached India there was complete peaceful hartal throughout the country. The commision failed to achieve anything and went back on March 31, 1927. Lord Birkenhead, the Conservative Secretary of State responsible for the appointment of the Simon Sommision had constantly harped on the inability of Indians to formulate a concrete scheme of constitution, which had the support of wide section of Indian political oinion. This challenge, too, was taken up and meeting of "all parties conference" were held in February, May and August 1928 at Lucknow to finalise a scheme which popularly came to be known as " the Nehru Report" afer Motilal Nehru, its principal author. The Jamiat has also participated in this meeting. This report defined Dominion status as the "form of the government desired by the Indians. It


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also rejected the principle of separte communal electorate on which previous constitutional reforms had been based; seats would be reserved for Muslims at the centre and in provinces in which they were in minority but not in those where they had a numerical manority. The Jamiat Ulama-e-Hind had criticised the Nehru Report for its communal hias and rejected the demand of Dominion Status and said that nothing could be accepted less than complete independence. Next year the Congress also discarded the Nehru report when the resolution on complete independence was passed. In 1929 the mouthpiece of Jamiat Ulama Al-Jamiat was banned and its publication were stopped. The Jamiat leader reacted against these oppressive policies and passed a resolution, which says, "the Jamiat Ulama wants to convey explicit massage to the British Government. that it can not stop the voice of Jamiat Ulama-e-Hind and it will continue to work for the liberation of the country. (Tarikhe Jamiat Ulama-e-Hind P. 75)

The tragic incidence Khwani bazar of Peshawar and

the Jamiat Ulama-e-Hind

During the freedom struggle in 1930 there was a firing in the Kissa Khwani Bazar of Peshawar where thousands of brave Pathans were killed and thousands were severely tortured. The Congress appointed the Azad inquiry commision to inquire into the killings. The members of Jamiat Ulama-e-Hind Mufti Kifayatullah and Mufti Naeem were the members of the inquiry committee. The British Government. did not permit the members of the inquiry committee to go to Peshawar and conduct the inquiry. However, the inquiry was conducted from Rawalpindi. When the report of inquiry commision was


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published the British Government. was outraged and banned the report. It is interesting to note that when the bloody massacre of Kissa Khawani Bazar took place all the Muslim leaders except Jamiat Ulama-e-Hind were siding with the British Government.

Civil disobedience movement and the role of Jamiat

Ulama-e-Hind

The Lahore Congress of 1929 had authorised the working committee to launch a programme of civil disobedience including non-payment of taxes. It had also called upon all the members of legislature to resign from their seats. In mid-February 1930 the working committee met at Sabarmati, invested Gandhiji with jull power to launch the civil disobedience movement at a time and place of his choice. The acknowledged expert on mass struggle was already desperately in search of an effective formula. His ultimatum of 31 January 1930 to Lord Irwin stating the minimum demands in the form of eleven points, had been ignored and there was now only one way out, i.e., civil disobedience. By the end of February 1930 the fomula began to emerge as Gandhiji began to talk about salt. "there is no article like salt outside water, by taxing which the state can reach even the stariving million, the maimed and utterly helpless. The tax constitute therefore, the most inhuman poll tax the inguinity of man can devise".


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The Gandhiji began his march toward Dandi with a band of followers with him. By the time Gandhiji reached Dandi the whole nation was anoused and waiting restlessly for the final signal. On 6 April 1930 by picking up a handful of salt Gandhiji inaugurated at Dandi, the defiance of salt law started all over the country. In Tamil Nadu C Rajagopalachari, led a salt marcdh from Trichinopally to Vedaraniyam on the Tanjore coast. By the time he was arrested on Aprill 30 he had collected enough volunteer to keep the campaign going on for quite sometime; likewise the non-cooperation was on its peak all over the country. The leaders of Jamiat Ulama-e-Hind played active role in the context of Gandhiji's Dandi march and non-cooperation movement. Several leaders of Jamiat Ulama-e-Hind including Maulana Abul Kalam Azad, Maulana Hifzur Rahman, Maulana Fakhruddin, Maulana Sayed Mohammad Mian and Maulana Bashir Ahmed Bhatia were arrested. To give furter strength to the non-cooperation movement the annual session of Jamiat Ulama-e-Hind which was held at Amroha under the presidentship of Maulana Shah Moinuddin Ajmeri from 3rd to 5th May 1930. The ninth session of Jamiatul Ulama-e- Hind was held at Amroha on May 6th 1930 under the presidentship of Maulana Shah Moinuddin Ajmeri. In his presidential address he contained the Muslim and said "the Muslim community is passing through critical phase and if they did not destroy for sighted and start following all the leader without distroying for sightedness it is feared they would be wiped out from this world". This stand reflected growing disenchantment with the British Government. Which has recently accepted Sharda act. Therefore he sought attention from Muslim community and


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cautioned that the British Government was gradually interfering in the Sharia law to replace it by secular law. Therefore, he fervently appealed to Muslim divines (Ulama) to actively participate in the political process and play dominant role in policy formulation to check the further interference in their religion. He said "the only short coming of Ulama non-involment in the political affairs that they have no role to play because entire administration is run by the British Government. The British Government had deliberately kept Muslim divine aloof from the administration of the country thath has rendered them helpless. Those who are running administrative machinary and representing British administration have started propagating that Muslim divine are ignorant of basic politics and therefore they have absolutely no role to play in the political affair of the country. The British Government. have achieved its nefarious design by creating wrong impression about Muslims divine. And due to this propaganda unleashed by the British Government. some so called Muslim divine are echoing same opinion that the religion and politics are separated from each other. These so called hired Ulama have become static in their opinions and worse have left no stone unturned to established that Islam is an incomplete religion". The Jamiat leader Maulana Hussain Ahmed Madani went a step futuree with his contemporary freedom fighters when he justified by quoting Islamic tenets to boycott foreign goods and government aided educational institutions. When this message reached the educated Muslim youths the scope for their participation in the non-cooperation movement had astronomically increased.


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The 10th annual session of Jamiat Ulama-e-Hind was held on 31st March to 1st. Of April 1931 under the presidentship of Maulana Abul Kalam Azad. While delivering his presidential address Maulana Azad praised the gallant effort and supreme sacrifice made by the Pathan of North West frontier region for the cause of independence, he had said "that the bloody killing of Muslim in Peshawar on 23rd April have made Indian Muslim proud and have established the fact that Muslims of Northe West frontier were not lagging behind to sacrifice their lives for the cause of India's independence". In the same speech he said, "your Muslim leaders spread false propaganda that, they are poverty stricken and illiterate and lagging far behind in education in comparison to other community, therefore they are not actively participating in the political affairs. While uttering such opinion the Muslim leader did not paid adequate attention to the fact that keeping Muslim community aloof from political affairs of the country would be suicidal for them. If Muslim community would not rise against the British Government. at such crucial juncture of the freedom movement their voice would become ineffective in the country and in the futuree they will be used as pawn at the political chess board of the British Government. There is also fear that they will be used as a tool to pacify the rising tide of anti-British sentiment in the country". Maulana Azad furthere appealled to the Muslim community to protect their Sharia Law from undue interference by the British Government. He said "I understand that Muslims are a minority community in this country, therefore their religious law should be protected their marriage, divorce and inheritance law could


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be governed by the Sharia law and should be protected from undue encroachment from the British Government. The existing Shariah law in the court is flawed one therefore it is causing irreparable damage to the Muslim community. There are numerous Muslims in this country that do not fairly treat their women folk. They are not guided by the Sharia law in matters of marriage and divorce and are opening the door for interference because, when these victimize Muslim women knocked at the door of court they are given plain answer that divorce by the husband was only remedy available to the women in Sharia law. This pronouncement by the British Government. Court is ruining life of thousands of Muslim women while fact is that Hanfi law provide solution to all problems relating to the women". At the time of the Second Civil Disobedience Movement in 1932 the Congress had formed a "War Council" to recruit people for systematic struggle against the British Government. The Jamiat Ulama-e-Hind had also set up a parallel organizational dictator viz, Idara Harabia (Centre for struggle). The first "dictator" of Idara Harabia was Mufti Kifayatullah. He led 100,000 men procession and courted arrest on 11 March, 1930. The second dictator of Idara Harabia, Maulana Hussain Ahmed Madani was arrested on his way to Delhi from Deoband. Thereafter numerous Jamiat leaders like Ahmed Sayyid Dehlavi, Hifzur Rahaman Seohari, Sayeed Mohammad Mian, and Habibur Rahman Ladhianvi were arrested one after anoter for their anti-British activities. The Jamiat Ulama-e-Hind not only cooperated with the Congress in their fight against the British Government. but also


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worked for the Congress candidates in the curcial Bundelkhand election and toured various part of the U.P in 1937 in connection with the Mass Contact Campaign. The Second World War, Freedom Movement and the

Jamiat Ulama-e-Hind

When the British Government Declared war on third Sep. 1939. The Jamiat Ulama-e-Hind held its session at Meerut at the outbreak of World War. The Jamiat Ulama-e-Hind issued a historical statement declaring that it would not cooperate with the British in the war efforts and vehemently opposed conscription. The twelfth annual session of Jamiat Ulama-e-Hind was held on 7-9 June 1940 at Jaunpur. At this historic session Maulana Hussain Ahmed Madni was made president at this session and he retained this presidentship of Jamiat Ulama-e-Hind till the end of his life. After assuming presidentship of this session his presidential address is worth quoting he said, "Modern civilisation is characterised by duality. People adhere to one ideology but act contrary to it to accumulate material wealth. People pay lip service to freedom but conspire to punish those who are working for this cause. (Christians proclaim that they are following the teaching of Jesus Christ but they are following dictates of Mussolini in Italy.) Women,s dignity is common word used by the Christians but they indulge in fornication and adultery. They publicly profess about truth but practically entrusted power to those who are dishonest. They talk much about brotherhood but those brother who do not agree with


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them on the question of war policy and nationalism are sentenced to prison cell. He futuree stressed about the need of joint Hindu - Muslim fight against the British imperialism. He said " Dear audience its pressing need of hour to launch a joint Hindu -Muslim fight against the British government so that entire population of this country should be freed from oppressive regime of the British ruler. Slavery is causing massive damage to us as well as thousand of non- Indian community in different part of the world." Subsequently in 1940 the general session of Jamiat Ulama-e-Hind was held at Jaunpur when Second World War was going on. The working committee of Jamiat Ulama-e-Hind renewed the same resolutions that it had passed at Meerut. That was not to support the British in the war effort. The Jamiat Ulama-e-Hind also opposed conscription at this session for which its leaders such as Maulana Sayeed Ahmed, Ataullah Shah Bukhari, Hifzur Rahaman, Shahid Salam Fakhir, Abulwafa, Mohammad Qasim Shahjahanpuri and Noor Ahmed Tandvi etc. were arrested for delivering fiery speeches against the British Government. However not withstanding British repression they continued relentless crusade against the British for the independence of the country. The leader of Jamiat Ulama-e-Hind issued a joint historical statement that was crucially important at the time of Second World War. It reflects the Jamiat approach to freedom struggle and various issues facing the country these statements reads as follows.


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However, it is interesting to note that mulsim League remained mute spectator for thirteen months after the outbreak of Second World War. When the Quit India movement was launched in 1942 due to the repressive policies pursued by Lord linlithgo, the Viceroy of India, the Jamiat Ulama-e-Hind called the meeting of its general body to discuss the prevailing situation. The meeting condemned the repressive measures adopted by the Viceroy and appealed to the Muslim community to take part in the Quit India movement. Its leaders continued their support to Quit India movement, as a result thousands of Jamiat member were imprisoned. Ironically, when Ulama were extending their jull support to the freedom struggle at the time of Quit India movement, Mr. Jinnah and his League were openly siding with the British Government. Of worse the Muslim League issued several statements that disturbed the communal situation and would have even led to fighting between the Congress and Muslims. But farsighted leaders of Jamiat Ulama-e-Hind put brave front before the Muslim League and majority of Muslims ignored the Muslim League's statement and continued to work with the Congress to oust the British from Indian soil, as a result many Muslims were killed in Delhi by the British Government. Similarly Muslims worked shoulder to shoulder with the Congress in other part of the country. It is irony that at the time of Quit India movement when entire nation was struggling against the British Government. Especially Nationalist Muslims and Indian National Congress were playing crucial role, the Muslims League was dancing at the tune of British officials. If it had kept quit at this


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momentous event it would have saved Muslims prestige. But unfortunately its leaders were acting out of ignorance. In order to earn the favor of the British master the Muslim League leader had passed a resolution on 20th of August 1942 to condemn the Quit India movement and had also issued appeal to common Muslim masses not to join it. To demonstrate their loyalty to their British master the Muslim League was heavily rewarded and succeeded to establish their ministries in five states. Now with renewed political vigour the Muslim League leaders had started delivering forceful public speeches to press for the demand of a separate homeland for Muslims. But the leader of Jamiat Ulama-e-Hind stood in forefront against the Muslim League policies and remain allay to Indian National Congress at this critical phase of freedom struggle. This is the true picture of Jamiat Ulama-e-Hind role during the Quit India movement, which is being ignored by the secular minded ruler of this country. (Al-Jamiat especial issues 25th P. 261). The leader of Jamiat Ulama-e-Hind continue to work for the freedom of the country during the period of Quit India movement despite indifferent attitude adopted by the Muslim League. On August 5, 1942 the working committee of the Jamiat Ulama-e-Hind issued a statement calling upon the British to Quit India. The statement was signed by Mufti Kifayatullah, Maula Ahmed Sayeed, Hifzur Rahman and Abdul Haleem Siddiqui. The British Government. adopted harsher attitude to these Ulama and all of them were arrested.


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The last session of Jamiat Ulama-e-Hind in United India 20-23 March 1942.

The last session of Jamiat Ulama-e-Hind in independent India was held on 20-23 March 1942 at Lahore. By that time Sikandar Hayat Khan ministry was in power in Panjab. Unfortunately he had declined permision to hold the session of Jamiat Ulama-e-Hind. But the office bearer of Jamiat Ulama-e-Hind was adamant to hold this session at any cost. While delivering his presidential address Maulana Hussain Ahmed Madani criticized the Muslim League and its leaders to demand for the separate of Pakistan Pakistan. At this historical session Maulana Abul Kalam Azad also delivered speech he said "the British Government would not survive for long in this country and have to leave immediately from this country. He also predicted that the British Government. Would confine to British peninsula. Ten crore Muslims in this land who are termed as minority and are asking for their separate homeland which would proveid disastrous for them. My faith i.e. Islam is impatiently calling me to through the British from this land. A part from Maulana Abul Kalam Azad, Maulana Hussain Ahmed Madani gave historical speech at this occasion that is worth noting. He remarked about the future of Muslims in this country. He hinted in his speech that "those who say that Muslims are in minority in this country are causing serious damage to them. Terming vast population of the Muslim in this country as a minorityy was a grave injustice to them. The categorization of Muslims in this country was totally against and uncalled for. Because thousands of crore Muslims are inhabiting in this land for more than thousands year. They are


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not mere inhabitants of this land but had also ruled this country for eight hundred years. The supreme sacrifice and the service of Ulamas and Sufis have converted million of people to Islamic fold. The entire Indian subcontinent is dotted with thousands of mosque, Madarsa and Mausoleum etc. The ancestor of Muslims have accepted India as their homeland therefore they are indivisible part of its history. Then why they can be branded as minority in this country. The fear expressed by the some Muslim leader that after British departure form this country the Muslims would be wiped out form this country is totally unfounded. Because their culture, traditions and religion have deeply taken root in this land therefore it would be almost impossible for any one on this land to finish off Muslims from this country. It is also a startling fact that Muslims have zealously guarded their culture and tradition for last thousands year and history provide testimony to the fact that for last thousands year Muslims have not converted to Hinduism. No Muslims have ever kept Choti over their head neither any Muslims have started wearing Janew, Zunnar. To our surprise contrary had happened. Thousands of Hindus have converted to Christianity and have deliberately adopted their culture and tradition. The effort of the British Government to change or destroy the identity of the Muslim community was solely political and aimed at perpetuating their rule over this country. But eventually Muslims along with Hindus have succeeded to throw the British Government out of this country. The tragic story of Muslim community in this country is that those who have snatched away rein of power from them, destroyed their culture and tradition, interfere with our domestic life (by in acting laws) and have considerably influenced them


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in all aspect of life. The Muslim do not feel threatened from them (pointed towards Christian community) but Hindu with whom Muslims are interacting meaningfully for thousand years without losing their religion as well as political essence are pointed out by some so called Muslims as enemy number one. Perhaps Muslims have forgotten the noble massage of their prophet who had once said "entire land in this world is like mosque for me". Have Muslims of this country become more cowardice than the Sikh community who constitute small fraction of Indian population and have in recent past converted from Hinduism to Sikhism. The entire efforts of Hindu community to destroy and assimilate Sikh community have met with failure. Then why the Muslim community are unnecessarily threaten about their survival in a country where they are residing for centuries and have established firm root in socio-cultural and religious life of this land. Maulana Hussain Ahmed Madani futuree spoke about the crucial question of Muslims and futuree government. He said "the Muslims community have special interest in the political affaires of this country. Because for the last hundred years the British Government has decietfully placed them under minority category and have dealt their crucial issues as a minority. The British politicians and diplomats have become habitual to treat Muslim community as a separate political entity. And that is the reason that non-Muslims are taking in terms of Muslims minority position in the future constitutional settlement of this country. There is a clear indication that they are likely to be treated as other small minority communities of India. The


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effects of minority syndrome have permeated deep into the psyche of a section of Muslim community whio are constantly feeling threaten about their religion, culture and traditional safeguard. There is no doubt that population wise Muslims are in minority in comparison to Hindu community. But this fact also should be noted that there presence in this land outnumber the population of any biggest country of Europe. Hence their service in this country is more than other communities. Ten crore strong Muslim population reside in this land and have their distinct language, culture and tradition. Geographically also they have strong position out of eleven states in India they constitute majority of population in four state; and if states are extended or reorganized they will become majority community in two more states. Despite all these facts of Muslims are politically regarded as minority community. It is a matter of surprise if Muslims entertain in wishful thinking that the British would save them. Infact it would be a historical mistake. In this country Muslim community would leave with full religious and culture of freedom otherwise they prefer to die rather than leave as a slave of any other community. (Cheraghe Muhammad P. 331-335). The Shimla conference 1945 and the Jamiat Ulama-e-

Hind

The British Government made an attempt. to end the political deadlock at Shimla conference on June 25, 1945. After hopeful start it failed due to Jinnah's insistence that all the five Muslim members of the council should be nominated by the Muslim League. However it should be noted that parity between Congress and Muslim League was not only reason that led to


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the failure of Shimla conference. Rather clash between Jinnah and Khizir Hayat was decisive factor that had led to failure of the Shimla conference and entire balme was attributed to Jamiat Ulama-e-Hind. After the Shimla conference election was held in India. To reduce the political importance of the Jamiat Ulama-e-Hind during election the Muslims League had formed Jamiat Ulama-e-Islam. But the election tactic of Muslim League did not work and Jamiat Ulama-e-Hind secured 40% vote in the national election and 16% in the assembly election. (Tahrike Azadime Shaikhul Islam ka Hissa Parvin Rudalwi, Shaikhul Islam eik Siasi Mutala P. 109) The fourteenth annual session of Jamiat Ulama-e-Hind was held in Saharanpur on 4-6 of May 1945 under the presidentship of Maulana Hussain Ahmed Madani. This session of Jamiat Ulama-e-Hind was remarkable in a sense that it was the last session that was held in undivided India. The presidential address of Maulana Hussain Ahmed Madani at this session was worth quoting. He had said "despite the fact that British Indian forces had fought and are still fighting gallantly and have skillfully executed their military tactic against the European, American, Canadian, Australian and New Zealander their military service was not recognize by the British Government. They are denied high posts and promotions. The European military officers are given handsome salary, perks and naval allowances but unfortunately Indian military personel are denied all above facilities. Of worse higher Indian military offers have to salute their lower European military staffs. They are still regarded slaves of viceroy. The racist British are regarded as royal forces and behave arrogantly with their Indian counter part.


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The independent tribal communities of NorthWestern regions have been massively bombarded by British Air force for last five months. This barbaric act of British forces was severely condemned by the league of Nation and even by the British Government. Have confessed its high handedness. When this issue was raised in central legislature, the British secretary of war responded irresponsibly and behaved arrogantly. According to Liaqat Ali Khan his action was worse than General O Dyer, who had ordered to open fire at Jalianwala Bagh in 1919 at Amritsar. Maulana Hussain Ahmed Madani furthere exhorted the people to come forward and start decisive war against the British Government. He had said "my dear friends there is greater need to liberate our country from foreign domination. The Khilafat movement was a decisive step to root out the British from this land but unfortunately their hold on the country is tightening day by day. Under such situation we can not afford to be linient in our attitude to the achievement of independence of this country. No. We should sacrifice our everything to achieve independence, because under British rule our religion, culture and tradition was not saved. There is growing chaos in the society and people are feeling suffocated. If British rule will futuree continue in this land it will have direct repercussions on Muslim Ummah. This was the prime reason for which Jamiat Ulama-e-Hind was struggling against the British Government since 1919. Dear audience to wriggle out of the British slavery it was prime duty of Hindu, Muslim, Sikh and Zoroastrian to end the British rule from this country.


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It is to be noted that the Jamiat Ulama-e-Hind had never acted as a second fiddle of Indian National Congress. Some biased historians tend to argue that Jamiat Ulama-e-Hind had acted as second fiddle to Indian National Congress. But fact remain intact that the Jamiat Ulama-e-Hind had prior to Indian National Congress demanded complete independence of the country as was evident by its resolution passed at 7th annul session of Jamiat Ulama-e-Hind which was held at Calcutta in 1926 under the presidentship of Sayyed Sulaiman Nadwi. While rejecting Nehru report Jamiat president had passed following resolutions "due to hostile attitude adopted by our fellow compatriot the gulf between the Hindu and Muslims is becoming wider day by day. Therefore Muslim ccommunity should form their separate political organization to struggle for the independence of the country. And if non-Muslim wanted to co-operate with us they are welcome with open arms (Musalmanawnke Raushan Mustaqbil by Tufail Ahmed Mangluri P. 513-531) (above writings come from Cheraghe Muhammad P. 299-310) Before the completion of the assembly election Cabinet mission came to India and met all the political parites. The Jamiat Ulama-e-Hind leaders Maulana Hussain Ahmed Madni,Khawja Abdul Majid and Zahiruddin met the Cabinet Mision and put forward their views. The leaders of the Muslim League became disenchanted with Jamiat leaders for their rising political stature and in utter frustration started direct action on July 28, 29, 1946 which resulted in horrific riots in Nawakhali and Gad Maktechar which left thousands of people dead.


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When Cabinet Mision had reached Karachi on 3rd March 1946 and met the Indian leaders to decide about the future political settlement of India the president of the All India Muslim parliamentary Board Maulana Hussain Ahmed Madani was also invited to hold discussion with the Cabinet Mission. The Muslim Parliamentary Board consisted of other political parties too and had to be adequately represented. For this purpose Maulana Hussain Ahmed Madni was authorised to include three more leaders in his delegation. Therefore Abdul Majid Khawja (presidnet, All India Muslim Majalis) Sheikh Hashmuddin (President, All India Majlis-e-Ahrarul Islam) were included in the delegation under the leadership of Hussain Ahmed Madani met with the Cabinet Mission. He put forward sis formula and vehemently opposed the idea of Pakistan. The Cabinet Mision took keen interest in Jamiat's formula and deliberated on it for about ninety-five minutes. The Cabinet Mision appreciated Jamiat formula and formulated its statement that was largely influenced by the proposal put forward by the Jamiat Ulama-e-Hind, but unfortunately its proposals could not be implemented due to stiff opposition from other polical parties nitably the Muslim League. It is interesting to note that the Jamiat Ulama-e-Hind adopted this formula in 1942 at Lahore session and had renewed it at Saharanpur session in May 1945.

The Jamiat Ulama-e-Hind and Composite nationalism

It is wrongly but widely believed among some significant section of non-Muslims that all the Muslims of India had supported the movement for a separate state (Pakistan) and


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there was little effort by them to keep India a united country nation. In fact this view is highly simplistic as there were many Muslim political parties such as Majlise Ahrar, Momin conference etc. which stood for composite nationalism and a united India. But the major Muslims organisation that not only contributed to composite nationalism but had also advocated composite nationalismbasis was the Jamiat Ulama-e-Hind.

The Jamiat Ulama-e-Hind which was formed in 1919 had worked with the Congress shoulder to shoulder in its fight for the freedom of the country and had championed the cause of composite nationalism during the period when the communal politics of the Muslim League was giving rise to divisive tendencies among the Muslims. The leaders of Jamiat Ulama-e-Hind vehemently opposed the two-nation theory and were ardent believers in a cosmopolitan society and view it vital for the progress of the country. They, unlike Muslim League had never propagated the idea that Hindus and Muslims were two distinct social group and on that basis a separate state for the Muslims should be created; on the contrary they said that Hindus and Muslims were living in this country for centuries, they shared common historical experience, did have many things in common, imbibed the culture, traditin and custom of each other and virtually there were no differece between the two communities. The leader of Jamiat Ulama-e-Hind, Maulana Hussain Ahmed Madni vehemently opposed the two-nation theory on religious basis and cited Quranic injunction to uphold his stand. He put forward his theory of composite nationalism to intervene in political affirs to affect an allieance with the Hindus. He said 'It


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was the prophet of Islam who firstly coined the term composite nationalism in Madina. The Indian Muslims emulate their prophet and therefore regard all religious communities in India as one nation. Now it is the duty of Indians to come together irrespective of cast creed and religion to form a joint front and throw out the oppressive British regime out of this country. Though all religious communities together form composite nationalism but non have right to interfere with religious affairs of other community therefore all are independent to protect their religious, cultural, traditional and personal law. Maulana Hussain Ahmed Madni had warned that concept of composite nationalism would receive severe setback in our country if majority community would try to dominate minority community and would try to impose their views on weaker sections of society. The Indian National Congress had constantly passed resolution-supporting concept of composite nationalism at its various session. The wording of first session of Indian National Congress was worth reading to this effect. The resolution of first session proclaims "the Indian National Congress would strive to evolve a nation comprising people of divirce religion, culture, race, colour and tradition. (Muttahida Qawmiat P. 38) The prophet's convention with the people of Madina including Jews, Christian and Pagan held still its relevance in Indian situation and in the subsequent period of Islam. In his view the use of religious idioms and Islamic symbols served the secular objective of rallying the Muslims around the national struggle and close to Hindus. The leader of the Jamiat Ulama-e-Hind had repeatedly said that Islam did not believe in racial, linguist and geographical differences and that people of different


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religion races and languages could co-exist in the same country without losing their distinct identities. The prophet of Islam Muhammad (pbuh) after spending fourteen years of his Prophethood in Mecca had migrated to Madina. When he had reached to Madina he had formed composite nationalism comprising Meccan migrants, inhabitance of Madina, Jews, Christian and Pagan etc. to form composite nationalism he had devised a comprehensive contractual document in which he had laid down the condition that in event of enemy attack on Madina both communities V.I.Z. Muslims and Jews would defend it because both are an indivisible unit of composite nationalism. Besides it prophet had also pointed out that both community would be free to practice their religion. (here it is not necessary to point out all articles of agreement but fact remain that there was a working agreement between the two. Muslim freedom fighter Maulana Hussain Ahmed Madni had applied the same formula with the Hindus of India that was resented by noted philosopher poet Allama Iqbal and bitter argument had ensued between the two. But to my mind it was a masterstroke by Maulana to end the British rule in India (kindly refer to some relevant book on controversy between Iqbal and Maulana Madni over the question of composite nationalism) (Muttathida Qaumiat P. 30). Maulana Madni also contended that the interests of the Hindus and the Muslims were not irreconcilable and both communities could peacefully co-exist in a united India as they were living with peace and harmony since centuries and our culture and


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tradition were same and we have age old relationship. To give further vent to the Hindu Muslim relationship. He said that the Indian had many things in common, cultural differences between the Hindus and Muslim were minor and unavoidable, like that of caste, colour and physicl features etc. But these differences did not negate our concept of oneness of the human beings. Likewise, religious and cultural differences should not negate our concept of Inidaness. Hindus, Muslims, Sikhs, Buddhists, Christians and Parsis should work collectively at the time of national crisis and religion should not come in the way. This collaboration of people was seen in Municipal Board, Councils and Asseblies in the pre independence era." Maulana Hussain Ahmed used the same argument with regard to the common nationhood and said that if some people are construeing it differently they were committing a grave mistake. The common heritage of both communities Hindus and Muslims have been deliberately destroyed by the British government to suit its imperial policy. The British Government. Have created divide between two communities to perpetuate its rule and to make life bitter for common man. Therefore both communities should co-operate to achive their legitimate rights and throw out the British Government. out of Indian soil. And this purpose would only be achieved when both the communities would launch joint concerted effort against the British Government. The coming together of both communities would pave way for the independence of the country and will remove all hurdles in their lives. For this purpose formation of composite nationalism of the Hindus and Muslims have religious sanction according to Islamic tenets, because Prophet


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of Islam Muhammad (pbuh) had also entered into composite nationalism with non-Muslims during his Madani life.

The multiple identity of men with reference to composite nationalism.

Man has multiple identity. At the same time a man can become father, son, son in law, father in law, etc. and can also effectively discharge his / her responsibility in various capacities. Likewise a Muslim can have cordial relation with numerous communities of the world and Islamic tenets does not forbid him / her for it. Therefore it is imperative for Muslim communities in India to have good relation with their Hindu brethren provided letter do not interfere with the religion, culture and tradition of the Muslim ccommunity . Maulana Hussain Ahmed Madani futuree stated that the cordial relation of Muslim with other communities would not be confined to his country of resident only but would transcend all countries of the world therefore a true Muslim would maintained lively relation with people of all continence and would be always anxious to solve the problems of entire humanity. This was the noble massage of Islam that has caused rapid expansion of Islam throughout the nook and corner of the world. Also according to Islam problem of one man is problem of entire humanity. (Muttahida Qawmiat P. 48)


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Maulana Hussain Ahmed Madni who was champione of Hindu Muslim unity had lauded the Congress for realizing the ground reality of Indian society and for giving all religions, cultures languages and customs their due place in its concept of nationhood. He criticized some of the Congress leaders who were tilted towards the RSS and the Hindu Mahasabha and the British Government. For misinterpreting and creating confusion about the concept of composite nationalism. Maulana Madni was not lone leader ofof Jamia tul Ulema-e-who had advocated composite nationalism by was supported by almost all the leaders of the Jamiatul Ulema-ehind. For example the illusrious leader of the Jamiatul Ulema-e- Hind Maulana Sayyed Ahmed also tried to bridge gap between the two communities and supported the united India. He had said "My dear friend Jamiat Ulama-e-Hind an organization which have always strive to create reconciliation between the two community. It has always explained that main motive of Jamiat formation was to oust foreign yoke from the country but at the same time it has not turned blind eye to the problem of the Muslim.Therefore whenever there had been talks about the Muslim rights The Jamiat Ulama-e-Hind have put forward its formula. As far as my opinion is concerned it's of personal nature, but as organization Jamiat Ulama-e-Hind had never advocated that British Government. would be replaced by Hindu Raj". The Jamiat Ulama-e-Hind has always represented the opinion of every section of society. If it was not true then why it has participated in all the meetings and conventions which was aimed at achieving Hindu Muslim unity. For example in the all parties conference in convened in 1929 by Sir, Agha Khan, the meeting convened by Muslim League in 1925, why it has gone


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to Bengal to meet Sir, Fazle Haque and fight on European seats. If Jamiat Ulama-e-Hind had intended to accept Hindu Raj than why it had participated in the unity conference held at Allahabad in 1930? The Jamiat has always raised its voice for the cause of Muslims rights. It has worked tirelessly in the forest of Mathura and Agra against the Suddhi movement in the nook and corner of the country. Whenever the crucial question of Muslim rights in independent India have been discussed the Jamiat Ulama-e-Hind has collaborated with other parties to secure it. However it is a fact that pro-British forces have always kept British interest in their mind. Their formula reflects more British interest than Muslim interest. I am sorry to say that their formula was dictated on behalf of the British Government. Therefore we disagree with them. On crucial matters our views are not accepted but we articulate it frankly and we always put forward our formula in such a manner which does not serve British interest. The Jamiat Ulama-e-Hind has mad it clear that its only organizations in the country which have repeatedly said that in independent India Muslim would not live at the mercy of majority community therefore it has always formulated its policy keeping in mind the best interest of the Muslim community. At a time when Muslim League is demanding the creation of Pakistan the Jamiat Ulama-e-Hind had published and circulated its formula on the future of Muslim position in India. If any body ignores righteousness and justice and abuse and condemn us we cant revenge them but we believe that god will better deal with them. (Jamiat Ulama No. P.32 25th Ijlas ke Mauqe par). The relation between Hindus and Muslims touched the lowest level during 1930s and 1940s not due to religious differences


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between Hindus and Muslims but due to incompatible political ambitions of the leaders of the Congress and the Muslim League. For instance after the assembly election in 1937 the Congress rejected the demand for two cabinet ministerial berths to the Muslim League in the U.P. Assembly. The Muslim League was disenchanted with the Congress and exploited the situation to give it a communal overtone. The Muslim League and the Hindu Mahasabha started vicious propaganda against each other, which widened the gap between the two communities, and futuree worsened the communal situation. A prominent Jamiat leader Maulana Muhammad Mian stated that the Muslim League leaders were using aggressive language in their public speeches to win emotional support of the Muslim community. They were ridiculing Hindu civilisation and culture that vitiated the atmosphere, as a result the Hindu leaders also started arousing the communal sentiment of the Hindu community. He aids that in fact whenever the demand for Pakistan was made it was directed against the Hindu community, the Muslim League propagated that the Congress was a Hindu organisation and worst enemy of the Muslim community and all those Muslim nationalist leaders were nothing but show boys of the Congress party". It should be born in mind that all those rhetoric's of the Muslim League against the Congress and Hindu was borne out of political rivalry rather religious animosity. In fact the Muslim League was dominated by the feudal elements and was hardly a mass organisation of the common Muslims and therefore to consolidate its electoral base it had played the communal card.


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Islam is a flexible religion with reference to composite nationalism. (allegation)

The opinion expressed by the enemies of Islam that Islam is a rigid religion is totally false. Islam is a very flexible religion and adaptable to changing situation. Its laws are very liberal and can be adjusted to any condition and at any time. The Muslim community can leave with the non-Muslim and can enter into all kind of agreements with them. They can enter into all worldly matters with non-Muslims like partnership in trade and business and can own jointly share in property etc. A Muslim can socially interact with Non-Muslims in every walk of life. He can leave with them, he can attened the marriage celebration of Non-Muslims and even he can eat Jutha (left over) water and food of non-Muslims. A Muslim can enter into enemy country and can reside in it. Even a Muslim can marry the daughter of its staunchest enemy i.e. Christian and Jews. He can eat meat slaughtered by Jews and Christian provided animals have been slaughtered with Allah's name. Muslim rulers have to regard the life and property of non-Muslims as sacrosanct as the life and property of the Muslims. There are thousand of Islamic principles and guidance that encourages Muslims to be fair with the non-Muslim brethren. Islamic liberalism has no parallel in other religion of the world. Though Catholic Christian have always raised accusing finger on Islam that its followers have always denied legitimate rights of its non-Muslim citizen. But fact is otherwise. Islam unlike Hinduism Christianity and Judaism is not narrow minded and ghettoized religion. For instance Hindu treats member of other community as malecha (dirty) also Hindu regard Jutha as Napak


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(unclean) Hinduism categorizes humanity into water tight compartment and make distinction between high cast and low cast. The lower casts of Hindus are totally segregated and temples in many cities and villages have been shut down for them etc. Islam unlike Judaism is not less hospitable. For example Jewish has shut down the doors of Jerusalem for international community. Islam is also distinct from Buddhism, which talk about total surrender of individuality before the God personality. Islam makes clear distinction between theological affairs and secular affairs, and has implicitly allowed its followers to have meaningful interactions with all communities in secular matters. Though according to Islam other religion are devoid from right path but still their followers will be fairly treated by the Muslim community and this is the flexibility of Islamic principal which has caused its rapid expansion in different part of the world. (Mttahida Qaumiat awr Islam P.36-37) (Note-compare league stand then right this passage) However on the contrary the organisation of the Muslims supported by the common mass, Jamiat Ulama-e-Hind opposed the communal polities of Muslim League and worked of communal harmony and better understanding between the tow communities. For instance the Jamiat leader Hussain Ahmed Madni said that the people should not be discriminated against on the basis of religion, cast, sex etc and that nobody has right to criticize the people of other faith." The leaders of the Jamiat Ulama-e-Hind challanged the very idea of two nation theory on religious basis and contended that


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due to cultural synthesis between the Hidus and the Muslims numerous customs and tradition had been adopted by the both communities and there was nothing wrong to live peacefully in a united India. The Jamiat Ulama-e-Hind firmly believed in cosmopolitan society and secularism that was vital for the progress of India. According to the Jamiat that India was a pluralistic society and people of all faith had equal right. Besides the open advocacy for the national unity and secularism the Jamiat leaders gave practical example of it by appointing Raja Mahendra Prasad as the President of the Kabul when they had established an independent regime outside India. The Jamiat Ulama-e-Hind was a powerful political force and it was easy for its leaders to woo the Muslims for a separate state. But the farsighted Ulamas of Jamiat did not opt for it because they foresaw the catastrophe that would befall on Muslims community in the wake of the creation of a separate for Muslims. (Pakistan) Therefore when country was passing through critical phase and the fear of the partition was looming large on the Indian political horizon, the leader of the Jamiat Ulama-e-Hind Maulana Hussain Ahmed Madni opposed the partition of India and said "under the prevaliling political situation the Jamiat Ulama-e-Hind appealed to all Muslims of India to oppose the partition plan and adopt a common culture. The Jamiat Ulama-e-Hind leaders said that it had played leading role in the struggle for freedom and had taken the decision to oppose partition for the purpose of strengthening the composite nationalism.


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The entire struggle for Pakistan movement was centred around sharing power with the Indian National Congress, (and for this end the Muslim League leaders were arousing communal sentiment of the Muslim community.) For instance, while addressing public ceeting the leaders of the Muslim League were constantly propagating that the independence of India would result into dominance of the Hindus over the Muslims. But the Jamiat Ulama-e-Hind, which was the custodian of the Muslim interest and was represented by the broad section of the Muslim community, was never threatened of the Hindu dominance over the Muslim in Independent India. On the contrary Maulana Hussain Ahmed Madni said that the Congress irrespective of cast creed and religion was truly representative of Indian. He said that it was quite natural that the Hindu would be in the majority; because they were in large number than Muslims; thereforeMuslims should not feel threatened by minority syndrom and that was no reson to brand it as a communal party. The Muslims should not separate thmselves from the Congress and should continue to collaborate with it in municipal boards and Local Boards. If this was the day ti day reality of life then why questions were raised about the Congress that it was a Hindu political party? The reason was, Maulana said, that those Muslims who were playing in the hands of British were raising such issues. In fact the British were raising such issue. In fact the British had created such feeling to serve their political interests. In fact the leaders of the Jamiat Ulama-e-Hind were quite satisfied with the Congress assurance that in independent India all people irrespective of religion, caste, colour and creed would have equal right and all faith would co-exixt side by side in free India. With this futuree vision in mind the Jamiat Ulema-e-Hind had cooperated with


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the Congress and since its inception remained firm on its stand upto the independence of the country. The British Government created the feeling of hatred and animosity between the Hindus and the Muslims. And the communal leaders of both communities are trying to achieve their political end by usingtheir religious sentiment. Our tradition, culture and way of life were same and we had many things in common. The Hindus were working under Muslims and Muslims were working under the Hindus. In our day to day life we needed each other's cooperation. Muslims are not outsides. Even if they are they are a few in number. Before British came to India the Hindus and the Muslims were very close, it was the British who divided us and created rift. But this bitter quarrel would disappear in course of time and both communities would live peacefully in the future. The Jamiat leader MaulanaHussain Ahmed Madni contented that there had been numerous wars among the Muslims since the origin of Islam Muslims had failed to create one naion based on their religion. Maulana Madni expressed surprise over the demand of Pakistan and said that such differences even existed among the Muslim, then how Muslim League was justifying the demand for Pakistan. He stated that if a little difference among communities merited to separate nationality, then there would be numerous nationalities among the Muslim community too. For example there were Shia, Sunni and Qadyani, who belong to different sects. On lingual basis too there would be different nationalities among Muslim like there are Bengali speaking Muslims, Panjabi speaking Muslims and Tamil speaking Muslims etc. should they constitute different nationalities? If


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the country were divided according to religious, cultural and linguistic divercities then what would happen to India? Maulana Husain Ahmed Madani discarded the Muslims league idea about the creation of Pakistan on religious basis and said that "the first profounder of common nationalism was prophet himself, who regarded all people of Madina irrespective of their religions as one nation. Similarly all the people of India irrespective of their religions constituted one nation". The Maulana Husain Ahmed Madani appealed to the Hindus and Muslims to unite to liberate the country from the foreign ruler and contended that Islam justified such collaboration. It is important to focus why Jamiat Ulama-e-Hind vehemently opposed the partition of India and emphasized the concept of the composite nationalism? Its leader was foresaw the negative and disaster aspect of the Pakistan movement. Therefore, they had warned the Muslim community not to commit a historical mistake by supporting the movement of Pakistan. If Pakistan would come into existent the position of the Muslims would be jeopardised in the country. Therefore the election in 1946-47 was an opportunity to counter the Muslims League and to oppose the division of the country. For this purpose they formed a united front and convened the meeting of like minded political parties like Majlise-e-Ahrar, All India Muslim Majlis, All India Momin Conference, Khudai Khidmatgar (frontier) Independent Party (Bihar) Krishak Praja Party (Bangal). The fifty-member delegation participated and formed an All Muslim Partner Conference and then decided to form Azad Muslim Parliamentary Board. Maulana Husain Ahmed Madani was elected as the President. The members of this board participated


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in the election with the sole aim to defeat the Muslim League, which was virtually the referendum for Pakistan.

The Jamiat Ulama-e-Hind and the Partition of India The partition of India in to two sovereign states, viz; India and Pakistan was a watershed event in the history of the Indian subcontinent. In the wake of partition million of people lost their live, women were raped, property worth million was destroyed and the migration of people from India to Pakistan and vice versa took place on a massive scale which gravely disturbed the social fabric across the Indian sub-continent. The partition not only divided the people into two separate states but caused the irreparable damage to the existing Hindu-Muslim relationship to an extent that an impression was created that Hindu and Muslim were at religious war since centuries (though there has been no history of religious wars in India). Even worse the prejudices writers and the biased media in the post partition era have no left no stone unturned to established that India was divided due to inherent religious differences between the Hindus and Muslims. Theses biased writers and media were successful in vitiating the atmosphere that led to numerous larger scale riots in India. And the partition still continue to be a powerful psychological hangover in moulding Hindu-Muslim relationship and increasing communal clashes between the two communities. However, It is pertinent question to ask whether India was divided due to Hindu-Muslim religious devide? Did All Muslims supported creation of Pakistan and were responsible for the Partition of the country. Or did incompatible political


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ambitious of the leaders of both communities' result in the division of the country and so-called Islamic Nation Pakistan has come into existence? An attempt has been made in this chapter to delve deep into the factors that were responsible for the bifurcation of the country. A deeper study to the history of Indian Freedom Movement, exclusively the rule of the Muslim religious and political organizations barring Muslim League, reveals the starting fact that the movement for Pakistan was vehemently opposed by those Muslim organizations as they continued relentlessly opposition to the demand of Pakistan put forward by the Muslim League Leader, Mr. Muhammad Ali Jinnah. Infact the demand for the creation of Pakistan was made by feudal class and University going students and not by the common masses. The Jamiat Ulama-e-Hind, which was a theological origination and had played spectacular role in the Freedom Movement had firmly opposed the vivisection of our country on the basis of religion and stood for united India. Besides the Jamiat Ulema-e-Hind there were many Muslims Political Parties regional as well as national such as Unionist Party, Krishak Parja Party, Majlise Ahrar, All India Momin Conference, Khudai Khidmatger, Independent Party and Jamiat Ulama-e-Hind etc which had opposed the demand for Pakistan. Likewise, there were numerous eminent Muslims representing different segment of Muslim Society like Mr. K. M. Ashraf of the Congress Socialist Party, Mr. Hidayatullah Ansari, Editor of the Pro-Congress Newspaper, the Hindustani Weekly, Mr. Ansar Harvani, The founder, genetaral secratory of the All India Student Federation (AISF), young poets and writers as Mr. Kafi Azmi, Mr. Khawaja Ahmed Abbas and Mr. Ali Sardar Jafri etc.


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all these distinguished men had condemned the creation of Pakistan on religious basis. But the major Muslim organization, which had played crucial role in the Freedom Struggle and championed the cause of common nationalism and had consistently, opposed the demand for a separate state for Muslim Pakistan was the Jamiat Ulama-e-Hind

An attempt have been made in this paper to delve deep in to the contribution made by the Jamiat Ulama-e-Hind to keep the country united and its vehement opposition to Pakistan.

The Jamiat Ulama-e-Hind and its oppositions to Pakistan

On March 23 1940 the Muslim League at its Lahur Sessions passed the followed resolutions: (1) While approving and endorsing the action taken by the

council and the working committee of the All India Muslim League as indicated in their resolutions dated the 27th of August, 17th and 18th of September and 22nd of October 1939 and 3rd of (-------) 1940 on the constitutional issue, this session of All India Muslim League emphatically reiterated that the Scheme of federation embodied in the government of India act 1935 is totally unsuited and unworkable in the peculiar conditions of this country and is altogether unacceptable to the Muslim League.

(2) It futuree records its emphatic view that what the declaration dated the 18th of October 1939 made by the Viceroy on behalf of his majesty's government is reassuring


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as far as it declares that the policy and plan on the which the government of India act of 1935 is based will be reconsidered in consultation with the various parties and communities in India will not be sacrificed unless the whole constitution plan is considered denovo and that no revised plan would be acceptable to the Muslims unless it is framed with this approval and consentt.

(3) Resolved that it is it is the considered view of this session of the All India Muslim League that no constitutional plan would be workable in this country or acceptable to the Muslims unless it is designed on the following basic principle s viz. that geographically contiguous units are demarcated into regions which should be so constituted with such territorial readjustments as may be necessary that the area in which the Muslims are numerically in majority as in the North Western and eastern Zones of India should be grouped to constitute an "Independent State"

(4) The adequate effective and mandatory safeguards should be effectively provided in the constitutions for minorities in these units and in the region for the protection of their religious, cultural, economic, political, administrative and other rights and interests in consultation with them; and in other parts of India. Where the Muslims are in a minority adequate, effective, and mandatory safe guards shall be specifically provided in the constitution for them and other minorities for the protection of this religious, cultural, economic, political, administrative and other rights and interests in consultation with them

(5) This session futuree authorizes the working committee to frame a scheme of constitution in accordance these basic principles, providing for the assumption finally by the


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respective region of all power such as defense, external affairs, communication, customs and such other matters as may be necessary.

The staunch Nationalist leader the Jamiat Ulama-e-Hind Maulana Husain Ahmed Madani reacted very strongly to above mentioned Muslim League resolutions and had said this resolution had been dictated by the British government. He had stated in the present time the movement of Pakistan was on every body's lips due to provocation by the Muslim league. If Pakistan meant an Islamic state (where Shariah would prevail) no Muslim would object to it. But if it meant the creation a state under the subordination of the British government that was highly deplorable and it amounted to providing feedback to the British policy of divide and rule. Citing an example, the Maulana said that Turkey and Arab were divided into many small states and the same was going to be repeated in India too. The Maulana alleged that the proposal for the creation of Pakistan was not the handmaid of the Muslim League only but had been dictated from London Oxford, Cambridge and Shimla or Delhi also as he had received some secret information from reliable sources. Besides this the Jamiat Ulama-e-Hind and other organization had convened Azad Muslim Conference in 1940 to voice its oppositions to the division of India although at the same time emphasized its concern for the religious and cultures safeguards of the Muslim Community in any future constitutional settlement of the country. Among the resolutions passed the following these were vitally important "This Conference representatives of Indian Muslims who desire to secure fullest


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Freedom of the country. Consisting of delegates and representatives from every province after having given its fullest and more careful consideration to all the vital questions affecting the interest of Muslim Community and the country as a whole declares the following: (1) India will have geographical and political boundaries of an

undivided whole and as such is the common homeland of all the citizens irrespective of race or religion who are joint owner of its resources. All nooks and corner of the country are hearth and home of Muslims who cherish the historic eminence of their religion and culture which are dearer to them that their lives. From the national point of view every Muslims is an Indian. The common right of all residents of the country and their responsibilities is every walk of life and every sphere of human activity is the same. The Indian Muslim by virtue of these rights and responsibilities is unquestionably and Indian national and in every part of the country.

Is entitled to equal privilege with that of every India nationals in every sphere of governmental, economics and other national activities and in public services. For that very reason Muslims own equal responsibilities with other Indians for the striving and making sacrifices to achieve the country's independence. This is a self-evident proposition, the truth of which no right thinking Muslims will question. This conference declares unequivocally and with all its emphasis at its command that the goal of Indian Muslims is complete independence along with protections of the religion and communal rights and that they are anxious to attained this goal as early as possible. Inspired by


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this aim they have in the passed made great sacrifice and are ever ready to make greater sacrifices". This is the considered view of this conference that only that constitution for the future government of India would be acceptable to the people of India which is framed by the Indian themselves elected by means of adult suffrage. This constitution should fully safeguard al the legitimate interests of the Muslims in accordance with the recommendation of the Muslim members of the constituent assembly. The representative of other communities or of an outside power would have no rights to interfere in the determination of these safeguards." Whereas in the future constitution of India it would be essential in order to ensure stability of government and preservation of security, that every citizen and community should feel satisfied, this conference considers it necessary that a scheme of safeguards as regards vital matters mentioned below should be prepared to the satisfaction of the Muslims. This conference appoint a board consisting of 27 persons. This board after fullest investigation ,consultation and consideration shall make its recommendation for the submission to the next session of this conference so that the conference may utilize the recommendation for the submision to the next session of this conference so that the may utilize recommendation as a means of securing a permanent national settlement of the communal question. This recommendation should be submitted within two months. The matters referred to the board was as the following.


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1. The protection of Muslim culture personal law and religious rights

2. Political rights of the Muslims and their protection 3. The formation of future constitution of India to be non-

unitary and federal, with absolutely essential and unavoidable power of the federal government the provision of safeguards for the economic ,social and cultural rights of the Muslims and for their share in public services.

The report of the Board envisaged in the third resolution could not appear perhaps because the satyuagrah launched by the congress in 1940, the Cripps Mision and quite India movement of 1942 followed by the general arrested of the nationalist Muslims leaders were responsible for this. Thus we see that every possible effort was made by Muslim divine to keep India united. At the same time they wanted to safeguard the Muslim interest as well.

The Demand of Pakistan a Brainchild of the British

Government. Madina Urdu news paper 9/sept. 1931 vol.20 page No.69 reproduced a news item published in Bombay chronicle and written London correspondent. It was as "Massive effort is going on in Britain to divide India into a Hindu state and Muslim state so that fighting between the two communities will continue for long time "(see what is happening in Kashmir Mrs. John Ganthra wrote in American newspaper along story about India's partition. The text of the letter is as follows.


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"The British Jinnah is playing into political gimmick which is resulted into demand for Pakistan. If Pakistan come into existence it would be like a corridor between various Hindu and Muslim states (As planned in Europe) until now responsible Muslims have opposed the demand for pakistan. But unfortunately if separate state for Muslim Pakistan is founded India would be balkanised and evil war would continue uninterruptedly "Madina, Bijnaur, 9June 1943 (vol.) 32 page 43 According to above mentioned news text we can conclude that. (1) Demand for Pakistan was not a product of Lahore resolution

passed in 1940 but before 1931. This idea have originated after the Muslim League session in Lahore 1940 Though allama Iqbal had advocated some kind political arrangement from Muslim League platform at Allahabad in 1930

(2) (See what Hunter Committee) (3) But interestingly it was ignored and even was mentioned

before hunter committee by any leader of the Muslim League.

(4) But it was considered impractical and therefore refused. (5) Scheme of dividing India into Hindu and Muslim state was

not originated either from any Indian or Muslim League member. But it was a product of Torry party in Britain and its popularity was due to massive propaganda by the Muslim League .

(6) India was partitioned for British interest India was divided to serve the financial interest of Britain because Indian were boycotting British foreign goods. The Indians were acting smartly to cripple British trade in India by imposing heavy taxes on foreign goods and effort was on to stop import of foreign goods from Bombay and Madras harbour/port .All


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this action by the Indian was in retaliation to British action which it had taken to stop India goods from reaching British market to such kind of action by the Indian was necessary to protect their business interest

(7) In 1931 Muslim representatives have entered into secret pact with the British official in London that they would have massive trade and business relation with British and would also give them unlimited access to the Karachi and Calcutta port for import export purpose.

(8) (5)It is written in annual register 1931 page no.61 "that some British representative in London who belong to Torry party like lord Loyd, lord Banford and Lord sydham have entered into secret conspiracy with some Muslim communal leader to divide India on communal line .

(9) Besides this Reuters news agency sent a telegram to its headquarters in1931 its message reads as follows " I have come to know that Muslim have protested against the congress safeguard to them. In this connection I have also come to know that some obscurantist Muslim leaders have entered into secret agreement with the British Government. To get some safeguard for the Muslim community and in turn they would extend their help to the British Government to maintain its rule in India and support conservative Government.

Why the Jamiat Ulama-e- Hind did not favour Pakistan? The farsighted Ullemas of Jamiat foresaw the grim consequences that would result after the partition of the country. Thereforethey warned that partition would only promote communal divide and would hamper the peace and prosperity of the country and it would prove the death -knell to the muslim


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minority areas, and whatever merits of the proposal had been stated by the Muslim League remained vague to the Jamiat Ulama-e-Hind ". Despite the fact that the Jamiat Ulama-e-Hind was a popular organisation supported by the common Muslims it did not favour with the idea of Pakistan because it was not in the larger interest of the whole Muslim community. Jamiat lleader Maullana Hussain Ahmed Maddini said "that Jamiat Ulama-e-Hind was concerned about all the Muslims of India to preserve their culture, tradition and language. There fore, they vehemently opposed the demand forpakistan because common Muslims were not interested in the creation of Pakistan. In fact the movement for Pakistan was launched by feudal class Muslims and university students who wanted tocreate safe haven (Pakistan) on earth. The Jamiat Ulama-e-Hind was not interested in such a demand and did not intend to confine Islam into small parts of west and East Pakistan. The Jamiat was not willing to leave thousands of mosque, Madrasas and mausoleum in India that would turn into stable. Therefore the demand of Pakistan in eyes of Jamiatul Ulama -e-Hind was undesirable and also against the interest of Muslims. Though the leaders of the Muslim League were highlighting the cultural and religious differences between the Hindus and Muslims to achieve their political end which resulted in to widening the gap between the two communities. The Ulamas of Jamiat Ulama-e-Hind came in forefront to cunter the divisive propaganda of Muslim League Maulana Hussian Ahmed Madni said, 'it is true that the slogan of an Islamic state (Pakistan) was very attractive and enthused thousand of Muslims due to tense


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relation between the Hindus and the Muslims. This tension has beeen created by the Muslim League activist and it will mellow down in course of time. Therefore, the Muslims should not demand the creation of Pakistan because it would not be in their interest. While opposing the demand of Pakistan the Jamiat leaders did not confined itself to merely issuing statements against the Pakistan proposal but were touring every nook and corner fo the country in a bid to convince the Muslim community about the futility of the demand of Pakistan and its dangerous consequences. The Maulana Hussain Ahmed Madni was abused and humiliated by the activists of Muslim League at Bhagalpur, Sayeedpur, Amritsar and Katihar. Similarly an Staunah Jamiat Leader, Maulana Azad was brutally attacked in the same meeting. Though the Muslim League were claiming that they were sole spokesman of the Muslim community and architect of Muslim interest. But practically they were opposed to it. They had no concern for the socio-economic upliftment of the Muslim community and all their thetoric about Muslims and Islam was to achieve political mileage. Highlighting this aspect of the Muslim League the Jamiat president Maulana Abul Mohsin Sajjad wrote a latter to Muslim Leaues president Mohammad Ali Jinnah in 1939. The latter stated "unfortunately all rich Muslims have come under the banner of the Muslim League butthey are doing nothing to uplift the Muslim community. The mulsim League leaders are capable to collect huge amount of money to install industries to provide jobs to the thousands of unempoyed mulsim youths. If the Muslim League is sincere for


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the betterment of the Muslim society it should do all these work. But to my surprise the Congress leaders are organising industrial seminars to improve the lot of the Hindu community. But inronically, the leaders of the Muslim League are neglecting the socio-cconomic hardship of the Muslims and are engaged in settling trivial issues between Hindus and Muslims and in aiding and abeting subversive activities agansit the British government. How to improve the economic status and industrial development of the Muslim community do not figure in the meeting of the Muslim League. In fact they are not making any plan and scheme for the futrue prosperity of the Muslim community". It is also interesting to note thaaat the movement of Pakistan had grown in those states where Muslim were in minority. Infact the Muslim of these states were highly obsessive about their future political status in the independent India. The Fuedal class Muslim wanted to create a separate homeland to maintain their traditional hegemony in the society. To achive their end they had launched movemnet of Pakistan which was peculiar in its nature since they have to leave majority of Muslim population at the mercy of Hindus against whom they were demanding a separate homeland. In fact the Muslim majority areas had shown lukewarm supprot to the Pakistan movement. The Muslim League had heavily relied on the Non-mulsim majority areas and propagated divisve propaganda among the Muslims in these areas so that they could rally around Pakistan movement. PT. Pandit Jawaharlal Nehru had satated this fact and thus he commented.


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"The sentiment in favour of Pakistan has grown in areas where Muslims are in small mirority areas which in any event woul remian undetached from the rest of India. Muslims in provinces where they are in a majority have been less influential by it, naturally, for they can stand on their own feet and have no reason to fear from other groups. It is less in evidence in the NorthWest frontier (95 percent Muslims) where the Pathans are brave and self-relianst and have no rear complex. Thus oddly enough, the Muslim League proposal to partition India find far less response in the Muslim areas which are unaffected by it. Yet the fact remains that considerable number of Muslims have become sentimentally attached to this idea of Pakistan without giving serious thougt to its consequeces. Indeed this propsition has no far only been vaguely stated and no attempt have been made to define it in spite of repeated request". The movement of Pakistan had attracted majority of Indian Muslim because it was suppose to be a purely Islamic state. The Muslim League had massively propagated that they want to carve out and independent territory to make it an Islamic state. The Muslim masses were jubilant that after British departure from India they would have a separate homeland of their own which would be free of non-Muslim interference. The mere imagination of an Islamic state was so gratifying to the Muslim community that Muslims even in minority Muslim state had put everything at stake to strengthen the Muslim League and their political manifesto. If we have closer look at the establishment of Pakistan it would be evident that Muslims of minority areas had played major role in its formation. Enthusiasm for an independent state by the Muslim Majority State was understandable. But over enjoyment and excitement for the


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Pakistan by Muslims Minority State was a strange phenomenon. Muslim princes of princely states, the rich, the powerful had lavishly funded the Muslim League to achieve an independent Pakistan. The prince of Haydarabad Mr. Usman Ali had too acted out of ignorance. He knew it very well that Pakistan would not come to its rescue whenever it would bessieged in trouble because it was located thousands miles away from Hyadarabad. But he had lavishly spent money for the cause of Pakistan. He knew that he had acquired notorious distinction of a British loyal and that Congress had declared in its manifesto to annex Haydarabad to Indian union by using violent method. But he did not eschew from supporting the Muslim League. In 1946 he had bestowed rare honour to Muslim League President Muhammad Ali Jinnah by weighing him by goal. And according to some reliable sources entire worth of this gold was eighty-five lakh rupees. This huge some of money was transferred to Pakistan when India was partition. Logical conclusion of this massive support to the Muslim League by Indian Muslim was that Muslim League leader would have seriously thought upon how to save the life of Muslim community in Muslim minority state. But ironically they had cheated their brethren in the name of Pakistan. (Cheraghe Muhammad P. 444-445) It is well known that the Muslim majority areas had shown little support to the Pakistan movement but one major fact had gone unnoticed by the writers and commentators of Indias parition is, that in the wake of the devision of the country these areas had little justification to become an Islamic state. Stating this fact an eminent leader of the Jamiat Ulema-e-Hind Maulana


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Mohammad Mian worte that Islamabad and Sindh had never been the main centre of Islamic tradition and cultrure. It is the Delhi and Uttar Pradesh, which have been reflective of Muslim tradition and culture in India. For instance all the Muslims premier institutions like Darul Uloom Deoband, Nadwatul Ulama, Muslim university Aligarh, Jamia Millia Islamia and Jamia Rahmania etc are located in Delhi and Uttar Pradesh. The reminiscences of Muslims past glory are visible in these areas where our ancestors had worked tirelessly to achieve distanction in education, culture and tradition. All the leading institutions of the Muslims that have played pivotal role in the life of Indian Muslims were located here and all the reformation movement in Muslim community was launched from these places. Though the Muslims were in minority in Uttar Pradesh and Bihar but were highly talented in Islamic knowledge and have played crucial role for the revival of Islam and Muslim tradition. Thousands of Madarsas, libraries, mausoleum and Ulamas(expert in Islamic knowledge) were at these places. In fact the Muslims of India are proud of these legacies and it was quite logical that movement of Pakistan could have been started at these places, but for better reason it had not happened". Similarly the true servant of the Muslim community was Jamiat Ulama-e-Hind and since its inception it had worked for the socio-economic upliftment of the Muslim but had remained firm on the unity of the country and had ceverly condemned the proposal of Pakistan on the basis of religion. History has proved that Ulamas had taken the right decision while opposing the demand of Pakistan. But it is an irony that they were publicly humiliated and dubbed as anti-Muslim and anti-Islam by the Muslim League activist. The Muslim youths were incited to


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humiliate and abuse them. There was nude dance by the students of Aligarh Muslim University at Aligarh station before Maulana Abul Kalam Azad and they pushed Maulana Hussain Ahmed Madni and his turban was trampled under the feet. In another incident Maulana Hifzur Rahman who was touring the country to persuade the Muslims to oppose the demand of movement was so heavily stoned by the Muslim League activists that all windows of the train in which he was sitting were broken. An attempt was made to kill Hussain Ahmed Madni at Sayyeedpur. Maulana Azad was attacked at Aligarh. Maulana Abdul Razzaq Mallihabadi and Maulana Nasir Faizabadi were stabbed at Calcutta. Muslim League youths attacked Hussain Ahmed Madni in his car at Bhagalpur. An attempt was made in Gaya to kill Maulana Qasim Shahjahanpuri and Maulana Ismail Ahmed Sambhli inside the mosque. Despite all these humiliation thereat and intimidation the leaders of the Jamiat Ulama-e-Hind firm were firmly on Composite nationalism and a united India.

India's parition-To sharing of power the main issue It is abundantly clear that the sharing of power rather than religious differences was the bone of contention between the Indian national Congress and the Muslim League. The Muslim League was representative of feudal class. They were highly obsessed with the share of power in independent India therefore they propagated the two nation theory because it suited their interest. But the leaders of the Jamiat Ulama-e-Hind that had played crucial role in the freedom struggle and had acquired


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mass character did not claimed to create a separate state for the Muslims. Thus commenting upon the independence of India and sharing of the power the Jamiat leader Maulana Hussain Ahmed Madni said, "Though Jamiat Ulama-e-Hind has played leading role in India's freedom struggle but it will not claim to acquire political power. The sharing of power should not be a contentious issue. The Hindu and Muslims should come together and resolve the outstanding issue by peaceful means". The Muslim League propounded the two nation theory to achieve political aim and for this purpose they used the religion because no other instrument could have serve their purpose much better than this. In fact the political rivalry between the Congress and the Muslims League was fought in the name of religion. A noted Scholar Asghar Ali Engineer wrote. "The movement of Pakistan was apparently based on religion. But in fact it was a struggle for power between section of two communities. Jinnah was neither religious nor he had any love lost of it. He was primarily obsessed with power at union and he wanted to be the sole spokesman for the Muslim at the centre. The Congress leaders whom he described as the Hindu dealt with him less adroitly and the mothe-eaten Pakistan came into exixtences. The real constituents of Pakistan were not enamoured at this unfortunate shceme. Only the Muslims of minority provinces in the North, Central Western India show some passion for it but to be left in lurch."


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The word Pakistan a Delusion for the Muslims.

The leaders of the Muslim League frequently used the word "Pakistan" (which literally meant pure land) with an intention to give it a religious connotation and to mobilise the Muslim masses. However, this word was highly misleading given the areas and population of the Pakistna. The leader of the 'Jamiat Ulama-e-Hind expressed his surprise on the word "Pakistan" and stated "the Muslim majority areas where substantial number of Hindu are living and who will eventually become citizen of Pakistan as stated by Jinnah. How such a state can be termed as a Muslim state (Pakistan)? If this type of a Muslim state was to be created where non-Muslims will be citizens, it existed even today without creating a separate Islamic state. The rhetoric of the Muslim League for an Islamic state was nothing but to please and fool the illiterate and innocent Muslim masses. Maulana Hussain Ahmed Madni furthere stated that without creating an Islamic state the Punjab, Bengal, Sindh and NorthWest Frontiers where Muslim constitute majiority of population can be conveniently termed as Islamic State. Maulana Hussain Ahmed Madni challenged the Muslim League on this count and said that if the leaders of the Muslim Leageu can evacuate non-Muslim from Pakistan or deny their civil and political right and treat them as slave then it can be termed as a Muslim state. But every body knows that the Muslims League high command can't dare to do that. Then why question was being raised for the separate state (Pakistan) and ignorent Muslims were being mobilised for it". The word "Pakistan" was an ambiguous terminology that has not been clearly defined by its propounder.


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According the Nawab Zada Liyaqat Ali Khan, India would be divided into two independent countries like Ottoman Empire was divided after First World War. In the same Hijaz (Arab) Iraq and Palestine etc was divided. The British Government. Wanted to divided India to destabilized both countries and maintained its domination in the same way as they have been dominating the other regions of the world. Similarly the slogan of Pakistan was highly ambiguous and confusing. The leaders of the Muslim League had completely failed to explain to the common Muslims about the kind of an Islamic state they were talking about. A prominent Islamic scholar Maulana Abdul Majid Daryabadi commented on Pakistan. He said "The Muslims were being eluded for an Islamic state, but majority of them failed to understand what kind of Islamic State it stand for. After the formation of Pakistan many contentious questions would arise abut the exact nature of an Islamic state. For instance, in the proposed Islamic State wether Sunni law will prevail or Shia law will prevail. In fact there will be great divide among the people themselves about the nature of Islamic rule in Pakistan." The Muslim League not only succeeded in its effort to mobilise the Muslim for Pakistan but they had also convinced some petty and pseudo Ulamas to issue statement in their favour. The leaders of the Muslim League exploited the religious sentiment of some pseudo Ulamas to an extent that they had issued statement in support of Pakistan, which was contrary to the tenets of Islam. For example, the saint of monasteries had appealed to the Muslim masses to vote for Muslim League and


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support Pakistan because it was in the best interest of Muslims and Islam. Thus custodian of Ajmer Dargah (Shrine at Ajmer Rajasthan) appealed to all monasteries in India to support Muslim League candidates to save Islam from Hindu onslaught. Likewise a notable Mujawar (attendent of Shrine) Khwaja Hasan Nizami, of Hazrat Nizamuddin Dargah appealed to all his followers in the name of Islam to support the Muslim League's demand of Pakistan Custodian of Dargah BuAli Qalandar had given slogan to all Muslims that Muslim League was true representative of Indian Muslims and supporting Pakistan was a religious duty for all the Muslims. Of worse Peer (The socalled spritual guide) Sayad Jamal Ali Shah claimed to have intuition and said that no power on earth could stop the creation of Pakistan. He warned the British Government and the Congress that Muslims had awakened and they were marching towards their destination i.e (Pakistan); He claimed that he was a Sayeed therefore he was not afraid of death. A Noted Islamic Scholar of Jamiat Ulama-e-Hind Maulana Muhammad Mian commented at this unfortunate development and said,"Unfortunately some Ulamas misunderstood the concept of Pakistan. They committed grave mistake while equating the exodus of Muslims from India to Pakistan with the Hijrate-e Nabwi (exodus of Prophet Mohammad from Macca to


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Madina). The architect of Pakistan Mr. Jinnah had never said that the migration of Muslim from India to Pakistan was a religious act. But some petty Pseudo-Maulanas with a little knowledge of Islam were working tirelessly for Pakistan and for giving the term "Pakistan a religious sanctity". The leaders of the Muslim League contended that if India could not become an Islamic state, the creation of Pakistan would be its substitute. This was the reason why they had equated the migration of Muslim from India to Pakistan with Hijrat-e-Nabwi. The ignorant and pseudo Mullas were indulging in wishful thinking that Pakistan would be a purely Islamic state and provide a bastion for the spread of Islam like Madina had provided during the beginning of Islam." Maulana Shabbir Ahmed Usmani supports to Pakistan

movement. Certain sections of Ulama of Deoband were ardent support of Pakistan movement. While speaking form public platform they were even tending to equate Pakistan with Holy City of Madina. Maulana Shabbir Ahmed Usmani while presiding over the annual session of Jamiat Ulama-e-Islam Lahore which was held at Lahor form January 25-27 1946 at Islamia College Lahor had given a historic speech. The title of his speech was "our Pakistan". At this meeting numerous Muslims officials, layers, barristers, professors, Ulama and common Muslim were present. Interestingly here audience were divided into pro or anti League but at this meeting every body was swayed by the Pakistan movement and had started extending their support to it. Maulana Shabbir Ahmed Usmani speech was milestone to achieve separate state of Muslim homeland. His speech reads as


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follows "there were minimal chances of establishing an Islamic state in a city like Holy City of Madina which was dominated by the infidels. However there was urgent need to establish an independent country from where entire free independent Islamic territory could be ruled. This noble purpose was served by the Holy city of Madina where prophet (pbuh) had by the will of Allah migrated and made Holy city of Madina a bastion of Islam like that of Pakistan. (Tajalliat-e-Usmani Murattib Professor Anwarul Hassan Sherkoti P. 687) Likewise the several pirs of Muslim were day dreaming for establishing an Islamic State in Pakistan, modelled on Islamic Government fourteen hundred years ago. For example all the Mashaikh had gathered at Sunni conference at Benaras. At this famous gathering pir Aminul Hasnat Sajjada Nashin of Manki sharif was presentt in person .He had rallied tirelesslly in support of the Muslim League and Jinnah and had also given his notorious statement supporting the movement of Pakisan to Dr. Sayad Badruddin Ahmed on 26of Nov.1946. This interview was conducted at the residence of Muslim League president Muhammd Ali Jinnah. The excerpt of this interview was as follows " the economic system established during Khilafate- Rashida (rule by rightly guided Islamic rulars) had ensured a happy life to al its citizens. And I understand no financial system of the world can compare with that Apart from Khilafate Rashida many Muslim rulers like Amir Muawiya, Mohammed bin Tuglak, Aurangzeb and Sher Shah Suri too had ensured happy and peaceful life for its citizens. Under their rule citzens had freedom of expression and no effort was ever made to suppress their financial rights. Compare to Islamic system of


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governance the British, American and Russian system is of secondary importance. Mr. Badr remember; that only Islamic system can solve all the problems facing the humanity. I have abandoned my peaceful life in London and I have come here at the advice of Mohammad Iqbal to carve out a separate state for the Muslim community. Pakistan would be an ideal Islamic State. Its system of governance would be based on Islamic faith and I hope entire world community would emulate our system (Noqushe Qaide Azam Murattiba Rahim Bakhsh Shahin Sha-e-karda Shaikh Academy Ball Rd. Lahore Pakistan P. 317-316) On the crucial question of Muslims all prominent Ulama were openly siding with Muslim League president Muhammad Ali Jinnah, the dissenting voice of the leaders of Jamiat Ulama-e-Hind had no importance who were constantly warning that Pakistan would not become Islamic state in the real sense. Its constitution would not be based on Islamic Shariah, therefore, they had cautioned the Muslim community to rethink seriously about their future in this country and don’t follow the dictates of misguided leader like Muhammad Ali Jinnah, other wise their position would be jeopardized in the future political settlement of this country. Fear expressed by Maulana Hussain Ahmed was imminent within few years of establishment of Pakistan for which he had under gone unprecedented humiliation and mental agony.


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The movement for PakistanA grave loss to the Indian Muslims

The Muslim League in the name of Muslims and Islam launched the movement of Pakistan but it resulted in heavy loss to the Indian Muslims. It was also a peculiar movement in the human history in a sense that no movement in any country of the world had been launched like Pakistan movement which left a substantial majority of its supporters at the mercy of those people against whom the movement was aimed at. The Muslims were left to face all possible threat from the majority community. In fact thirty million Indian Muslims had become hostages in the hands of Hindus and were exposed to all kinds of hostilities by the majority community in the post independence era. Their religion, culture and tradition were likely to be left at the mercy of the Hindu community. On the contrary, the elite Muslim of Pakistan could have luxurious life at the cost of Indian Muslims. This was the worst example of selfishness and unscrupulousness in the human history. In fact a handful of Muslim League leaders were attracted to immense wealth and power that they could only achieve in independent Pakistan. Therefore, they did not seriously thought over the problems that would arise for the Indian Muslims after the partition of the country. In fact, the leaders of the Muslim League did not bother to the catastrophe that could befall on the Indian Muslims in the context of India's partition. All the premier Muslim institutions might face extinction. Actually serious riots broke out in Delhi and Utter Pradesh and no body came to their rescue from Hindu onslaught. In fact the destruction and plundering of Madrasas and mosque were an irreparable loss to the Muslim communities. It is interesting to


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note that Jinnah did not utter a single word on these matters. Also the most amazing aspect of the Pakistan proposal put forward by the Muslim League was that those people who were to live in India and suffer the trauma of portion had supported it. In fact the Muslims of these areas equated Pakistan with Islam and gave call like (Muslim hai to Muslim League mena) if you are Muslim join the Muslim League, but it had nothing to do with Islam. Neither it was justifiable by Qura'an nor was any such need to create a separate state for Muslims, in fact the movement for Pakistan was a struggle for power between the Hindu and the Muslim politicians and Islam was used as a political instrument by the leader of the Muslim League to achieve their political ambition. A noted Jamiat leader Maulana Muhammad Mian shed light on this aspect. He stated, "To defeat the nationalist Muslims and come to power in the name of Islam and Pakistan was the sole objective of the Muslim League. If the Muslim League leaders have any concern for the Muslims they should come forward and discuss the crucial question of the Muslims in Hindu majority areas. The leaders of the Muslim League should devise a formula that would give equal right to Hindus and Muslims, so that the partition of the country could be avoided. The creation of a state either on Hinduism or Islam was politically motivated and would cause wide spread bloodshed". The Muslim League leaders were frequently using the world Muslim and Islam in their public speeches to consolidate their political base, but they were hardly practicing Muslims. In fact they had adopted western values and western life style in their to day private life but were usingd Islam to sensitise the Muslims for political end, and to greater extent succeeded to


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convince religious minded as well as western educated Muslims that the creation of Pakistan would be according to Shariah and the architect to Pakistan Mohammad Ali Jinnah was a staunch Muslim. The Muslim League leaders covered themselves under the garb of Islam and exploited the religious sentiment of the Muslims to achieve their political end. A noted scholar Maulana Muhammad Mian put it," the concept of Pakistan put forward by the Muslim League was very attractive and had created hysteria among Muslim. The Muslims were assured that Pakistan would be an ideal Islamic State like "Khilafate Rashida", with all Islamic attributes. They were told that the period of Abu Bakar Siddique would come back with the creation of Pakistan. The Muslim League succeeded to fuel in the minds of the Muslim community that those who were opposed to the idea of Pakistan were stooges of the Congress and great enemies of Islam. The situation was completely messy and no one was ever ready to listen to the views of the Jamiat Ulama-e-Hind and other nationalist Muslims who were appealing for national unity and communal harmony. The leaders of the Jamiat Ulama-e-Hind passionatly appealed to the Muslims that they should stand for a united India and drew their attention to large-scale bloodsshade that would take place in the aftermath of the partition. But regrettably no Muslim was ready to listen and give them patient hearing".


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Pakistan Tablighi Nukta-e-Nazar Se. The furture propagation of Islam in Indian subcontinen and Formation of Pakistan. The scholars' writers and historians know it very well that during Hindu regime in India Islam had rapidly spread and considerable proportion of Hindu population had converted to Islam. Besides this Muslim population had doubled during British regime in India. The Rapid advancement of Islam in the Indian subcontinent was immensly resented by some hardcore Hindu leader, because Muslims were becoming a powerful political force. Therefore we see that Arya Samaj was founded to reconvert and reduce the Muslim population in the country. And if a separate nation of Muslims in Pakistan was founded it will inflict a cevere political and economic blow to the Muslims. And the process of future advancement of Muslim community would be halted. A noted Islamic scholar Maulana Hifzur Rahman furthere elaborated this point by giving an example he had said "suppose if Hindu India banned religious freedom and declares that the propagation of any religion and establishment of religious institution without the Government's Permision would not be allowed (as we have recently in Uttar Pardesh) It would be advantageus to Hindu cultural and religious development as a reaction to such enactment for religious encroachment a Muslim state (supposedly Pakistan) would passed same law as that of Hindu India. It's of any body guess that due to such action and counteraction which community will mostly suffer? The Pakistani Muslim should ponder over that Muslim would be worst sufferer. We have example of two Budhist countries i.e Chaina and Japan. In


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Chaina Islam had made spectacular advancement without using sword. Muslim's population in Chaina is only second to India. But see what has happened to Muslims in Japan. Japan had recently passed legislation in its national parliament that Japanese government does not recognise Islam in Japan. Therefore, Islam had become alien in Japan. But subsequently this law was repealed, and Islam had made spectacular advancement in Japanese society. Two-nation theory was the basis of demand of Pakistan and unfortunately Islam was sought to be associated with particular territory and society. It was very dangerous to relate Islam with a particular nation. Infact It was a same notion advanced by the German and French who claimed that a German should belong to Germany and French should belong to France only. Likewise a Muslim also should belong to Pakistan. Such kind of notion advanced by the Muslim League and supporter of Pakistan was a death nail to the universal massage of Islam. Islam is a religious, cultural and moral massage therefore it could not be confined to a particular region of the world and if any such effort is made to relate Islam with particular territory its consequences for Muslim as well as Islam would be disastrous. A German whatever he will do would remain a German because he is a member of German nation. Whatever be the religious faith of a Brahmins he will remain a Brahmin because he belong to Brahmin community. Same way a Muslim would remain


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Muslim whatever he does because he is a part of Muslim nation. All above argument have logical confusion that if a Britan is invited to become a German it is a political matter. Same way if Hindu, Sikh, Christian and members of other communities are invited to Islamic fold it means they would become part of nation which would be centered in Pakistan. Ironically during that period Mr. Jinnah had assumed role of Mufti (Islamic jurist) and was interpreting Islamic law in the same manner as interpreted by Qadiani Sir, Zafarullah of Qadiani sect and the member of Shia sect Raja of Mahmudabad who were supporter of Pakistan and were regarded as a true Muslims. On the contrary Ulama like Maulana Hussain Ahmed Madni, Maulawi Kifayatullah etc were termed as dishonest and infidels. Many Muslim League Newspapers were publishing false news against the Ulama of the Jamiat Ulema-e-Hind. Muslim League supporter relied on Fatwa issued by Muhammad Ali Jinnah.Contrary to it Maulana Hussain Ahmed Madni and other Ulama were badly treated and were termed as Kafir and apostate. What would be the future consequences of all these hooliganism by the Muslim League only God knows better. All the bad things were associated with the Ulema by the supporter of the Muslim League because, they had been opposing the creation of Pakistan on communal line. It was a matter of great surprise that Jamiat Ulama-e-Hind was condemned for using word like composite nationalism. But on the other hand Muslim League were trying to confine Islam in a particular country. Thus we can see that the formation of


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Pakistan was a permanent impediment to the spread of Islam in the Indian subcontinent (Tahrike Pakistan Eik Nazar Hifzur Rahman Siwharwi P. 37-39)

Pakistan from linguistic point of view I am of frim opinion that on language issue Gandhiji and the leaders of Indian National Congress had no good intention for Urdu Language. Though various Congress resolution had made it clear about the status of Urdu language but various Congressmen had acted against the interest of Urdu language. There is no denying the fact that various communal leader have launched vicious propaganda against the urdu language to create hatred in the heart and mind of certain Hindu leaders. But Muslim has also contributed to create hatred in the heart of Hindu for Urdu language. For instance, in Punjab various newspapers owned by Muslims have published various articles ridiculing the Urdu writing of Hindu scholars. Such comments had ceverly harmed Urdu language. Also the question of Urdu language was treated by the Muslim leaders not as a symbol of composite culture but as exclusive problem of Muslim community. As a consequence Hindu communal leaders started asserting that Urdu was only legacy of Muslim community. Besides this the Indian national Congress that dealt severe blow to Urdu language and had undertaken various steps which was detrimental to Urdu language. Also Urdu language could not prosper under Muslim League Cabinet in Bengal because no steps were taken to promote it. On the contrary, Bengali language was promoted at the cost of Urdu language. Of worse Urdu language was made


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an enemy in the eyes of Bangla speaking Bengali. This fact was admitted not by any cmmunal Muslim leader but by the secretary of Anjuman e Taraqqi Urdu Hind Maulvi Abdul Haque, while he delivered his presidential address at the "conference of Kul Hind Urdu conference He had said". Fact of the matter regarding the future progress of Urdu language was that if separate nation of Pakistan was carved out from three fourth of Indian Territory and in such a country Urdu was proclaimed as official language; This would not serve the permanent problem of the urdu language. Because in the three fourth of Indian Territory (earstwhile Indian. And Hindi language with Dewanagri script) would be declared and priclaimed proclaimed as official language of the state (note- we have seen that in independent India Hindi was declared official language) and three crore Indian Muslim would be devoid of their mother tongue. Urdu language would receive severe setback by the Government. Action and it would confine to Muslim elite only. And its position would be relegated to Arabic language, which is known by the very limited number of Indian Muslim. The decline of Urdu language would have adverse effect on the religious culture and tradition of Muslim community. It is evident from what have been written above as well as experiences in the post independence era tell us that if India was not partitioned on communal line, the Hindu communal leaders could not have succeeded in this effort to declare Hindi as official language. Because Indian national Congress had passed several resolution to promote urdu language which resulted into massive popularization of language as lingua franca and its particular effect was felt in Bihar where urdu is second official languages. Though communaly minded Hindu leaders were feeling uneasy by the


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progress of urdu language and they want to stop the rising tide of urdu language by holding numerous Hindi sahitaya Sammelan, but were virtually unsuccessful in their sffort to halt the progress of urdu language. But regrettably! Urdu language was made scapegoat by the Muslim communal leaders who had demanded creation Pakistan. If any one wants to know the actual conditionof Urdu language in pre-independent India he should know the stature of Urdu language in the eight Congress rule states. It is interesting to note that despite the effort of communal Hindu like Congress minister Sampoornanand and speaker like Purshottam Das Tandan could not halt the march of Urdu language which is widely read, written and spoken by the masses and had recorded 10% increase in the Hindu community during the Congress regime. A pinching question from Indian Muslim to Muslim League president Mohammadd Ali Jinnah. Two crore Indian Muslims can legitimately ask Mr. Jinnah why he was crying for last two and half years about Hindu atrocities on Muslim community. Why he was carelessly spending money to take out rallies and holds public meetings to inform Muslim community about Hindu injustice. Why now he was talking about Pakistan. Had all that problems to which he was complaining and grumbling about had been solved. Then why he had suddenly jumpe to the demand of establishing Pakistan. When best way to deal with Hindu Congress was to liveve in this land and treat them accordingly then why he had adopted escapism leaving Indian Muslim at the mercy of Hindus. Was not it a matter of shame and humiliation for the supporter of Muslim League that its president Mohammad Ali Jinnah was


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being used as a tool by the British Government. to counter the growing tide of freedom struggle led by the Indian National Congress. Whenever British Prime Minister and viceroy wanted to subdue the Indian National Congress it had used the name of Mr. Mohammad Ali Jinnah and they praised his leadership quality. But the same Jinnah who after becoming angry and disenchanted with the Indian National Congress rushed towards the British offices with begging bowl in his hand and requesting British Government. To hand over rein of power from Congress to him, his request was contemptuously turned away. Can a Government which had earlier ignored the Muslim League agitation for handing over power to Congress in eight states could be relied upon. Of course they were not fit to be relied upon but Muslim League leader Mohammad Ali Jinnah was a trusted man of British Government. who was to be used as their tool. The Muslim Leader was sometimes issuing threat to the British Government. for propaganda purpose because in modern age it was an effective tool to highlight its non-achievement. (Pakistan Tahrikpar Eik Nazar Hifzur Rahman Sewharwi P. 30-31) The formation of a federal government not a solution

to Hindu-Muslim tangles. One of the important issues, which were hotly debated during 1946-47, was the formation of a federal government. The Muslim League President Mohammad Ali Jinnah had advocated that old unitary centre of British India had to be replaced by two distinct and separate political entites in a lose federation. Two


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Constutent Assemblies would then send their representatives to yet another centre, above, then both for the time being would remain under a ringmaster, the British Empire at this centre. The League and the Congress, representing the Muslim provinces (Pakistan) and the Hindu provinces (Hindustan) had to be given equal status, safeguarded by the British crown representative, who would coordinate the policies of the two federations in such matters as defence and foreign affaires. However this formula was not workable and had many constraints in it. Because foreign policy customs and defence were to be retained by these two constituent federations and would have resulted into constant rivalry between the two units of the federation over the exercise of its power. For instance, if Hindu federation wanted to establish cordial relation with Japan, China and Britain on the contrary Muslim federation wanted to maintain close relation with Afghanistan, Iran and Arab countries then how the foreign policy of these two federation which were mutually anotogonistie would have been conducted? However, taking into account these practical diffeculties it was inevitalbe to form a federation with strong centre in which strong centre was quite logical that in the absence of this a powerful force would have dictated its term to a weaker state. It was a clear indication that in the event of a weak centre the British government would have continued to dominate over this country and preside over its fate. This was also indicated by Mr. Jinnah who had hinted for establishing India's relation with Burma (Myanmar) and Srilanka (Ceylon). This was to reinforce the supremacy of the British by keeping Burma, Ceylon and India under its sphere of influence. If one carefully evaluates the Jinnah theory of Hindu federation and Muslim federation one can easily discern that it would have


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resulted in to the enslavement of Indian by the British for two hundred years. Muslim League leader Dr. Sayed Abdul Latif criticism of Jinnah and his partitioon plan.

The editor of Urdu newspaper Ajmal (Bombay) wrote in his editorial comment on 7th of March 1944 under title pondering moment for the Muslim community. (Musalmanawke Liye Lamha-e-Fikria). I have previously commented upon the obscurantism statement of Mr. Jinnah which he had given to London based News Chronicle correspondent public. The statement of Muslim League and its president Muhammad Ali Jinnah is highly ridicules because it has lifted the veil from the ulterior motive of Muslim League demand for Pakistan.At this time I am referring to the critical statement of Sayyed Abdul Latif in reaction to Jinnah's statement. Dr. Latif is not a person who is famous for his anti-Pakistan view rather as he claims he is known to be the first propounder of the idea of Pakistan.Because he has written a book explaining civilizational and cultural rational for the establishment of a separate state of Pakistan. Now the same man Abdul Latif have turned bitter opponent to Jinnah's partition plane. Mr. Latif 's differences with Mr. Jinnah could not be termed as political one because whatever he had said was based on reality. The objection of Mr. Latif is based in the light of Jinnah's statement. Futuree Mr. Latif said, "Mr. Jinnah had forcefully demanded in Karachi that British should leave immediately after dividing this country.


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But his demand was ambiguous. In fact his hidden intention was that British should divide India into Hindu and Muslim State and keep both countries under his control. Because on foreign affaires were to be administered by the British Government. Beside this Mr. Jinnah and his associates wanted to dominate the seen in both countries in complicity with British Government. This kind of British interference in both countries was to continue unless British Government. was satisfied of cordial relation between Hindu and Muslim State. Dr. Latif had not fabricated this story on his won behalf neither he had added anything new to this matter. But all these were reflection of Jinnah's statement. Mr. Jinnah has no concept of India's independence and if he has any was not acceptable to Hindu and Muslim of this country. Whatever Mr. Jinnah has said in his obscurantism statement was unimaginable even for British officials. Under such messy situation Mr. Latif's contention was right to stress the argument that Mr. Jinnah was never serious about Pakistan Mr. Jinnah never wanted to established a separate homeland for Muslim community out of Indian territory as he was frequently saying. But his vision was to form such state like principality, which would be permanently under British salavery. And if this state was to be freed after prolong British domination its status would be like Egypt, which is said to be a free country but is indirectly controlled by the British Government. It is good that after a long time Mr. Jinnah has clearly spelt out his concept of Pakistan. Now it is up to Muslim masses who are easily swayed by the Muslim League and Mr. Jinnah's to think where Jinnah is leading them. Is it-cherished goal of Muslim community. Is it morally correct to Muslim League who pays


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lip services to the Muslim masses and arouse sentiment of innocent Muslim. I am warning 10 corore Indian Muslims that if they will rely upon Mr. Jinnah and his colleagues, league their future would be bleak. If Muslims would futuree follow the dictast of Mr. Jinnah's they would remain under the domination and slivery of British Government. I hope that moderate section of Muslim League would coolly think over my advice and would seriously decide to what extent they can condone British domination. The Muslim League can keep the Muslim masses in fool paradise but I have seen that those moments is fast approaching when Muslim would rethink about their loyalty to the British Government and furture course of political action. The Tory party of Britain wanted to permanently weakened India so that it could not be able to compete with England and any other European countries. For this purpose India was divided on communal line to keep Hindu and Muslims fighting and relatively a weak country. On the contrary if India had not been partitioned in to two countries it would have emerged as a powerful nation to challenge any country's hegemony in South Asia. (Pakistan Kiahai Tahrike Pakistan Par Eik Nazar Part 1 Hussain Ahmed Madni P. 16-17-18-24-25-26-27)

Jinnah replies to crucial question of Hindu-Muslim unity and formation of Pakistan.

The correspondent of London based news chronicle had interviewed president of the Muslim Leaguer Mohammad Ali Jinnah. The excerpt of the interview is as follows. 1. How it would be suitable to divide India into two hostile

state and pose permanent security problemtoit?


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2. The civil war in the country is imminent. You are going to found a separate state for Muslim. And its quite possible that in fuure Hindu would lunch attack to regain your territory in the name of Akhand Bharat?

3. If the British Government. Refused to leave India at the pretension that relation between Hindu and Muslim was not cordial and two separate states would not live as a peaceful neighbour? (see what is happening now a days).

In the light of prevailing political climate all the above three questions asked by the correspondent of news chronicle to Mr.Jinnah were extremely important. However the reply of Mr. Jinnah's to these question were extremely unsatisfactory and divorced from political reality. His replies were as follows "I disagree with the contention that India's security would be ensure by forcefully keeping it united.( Hind-Pak). The fact of the matter is that under this circumstances (united) the possibility of foreign invasion would increase because Hindus and Muslims would not unite and they will always remain at logger head with each other and any kind of agreement between Hindu and Muslim was not impossible whereby Muslim community could adjust as a unit in a federal country. If new Finland please have been promised full independence in such a country which is situated near Canada and can stand independently upon its own feet than why Pakistan could not survive and prosper independently which is home to eight crore Muslims. (Ajmal Bombay 2 March 1944) It is a matter of great surprise that Mr. Jinnah had distorted world history and has quoted many examples out of context. The history of Jews and Christian tells us that for centuries


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Christian and Jews have fought bloody wars and bitter animosity had prevailed between them but had British and American Jews carved out a new state for them? Are they not leaving and prospering under British common wealth? Are they not occupying key post in these countries? Had Mr. Montage and Riding British (official Jews) not rendering valuable service in the British Empire? Why dose numerous ethnics and religious communities are leaving peacefully in Canada, North America and in other countries of the world. Then why all Indian- Hindu, Muslims, Christian, Sikh and Parses could not leave peacefully in the Indian common wealth? Charokiy, Sarkishya, and Kafqashya Daghistani of Gergia etc and Qzaqistani of desert Russia and Siberia and Qazani of various Russian regions belong to gallant Muslim community who have fought bravely to defeat Nazi Germany during Sino-german war and during second world war but unfortunately all credit goes to communist Russia. All these Russian Muslim state with internal freedom are indivisible part of Russian common wealth (even to day after backing away from former Russia they have remained member of C.I.S.) Though in the past bloody war had taken place between Muslim State and non-Muslim state of Russia and history is replete with bitter hostility but still Muslims have not opted to breakaway. In India itself numerous had taken place among Hindus and Muslim principalities before the advent of British Government. But despite all these war Hindu and Muslim were leaving peacefully in same country. (W.M. Trans writes in his book imperialism in Russia that Maratha ruler's Shivaji and Muslim


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rulers of Mysur Tipu Sultan are termed as communal rulers. But we see that when they had penetrated in to suthern states there was no slightest feeling of religious hatred between the two communities. On the contrary in England and other European countries religious hatred and bigotry was rampant. In Ireland Roman Catholic-Christian was denied their ancestral property and was not allowed to become military officers. In Sweden no one could become state employee accept those who paid obeisance to King Martin Luther. When all these religious discrimination was being practiced in European countries, India was free from such malaise. One could see Hindu and Muslim working together peacefully in cities, villages and at king palaces etc". In 1882 lord William Benetic had said while giving his statement before a committee in England that " the Muslims had settled in India which they had conquered by heart. The Muslims had intermingled with local population by entering into marrage relationship with the indigenouu populations. The Muslim rulers had given all kinds of rights to their non-Muslim subjects. Also there was marked cultural and traditional affinity between the foreign rulers and local inhabitant and there was almost no protest from local population to foreign Muslim rulers. on the contrary British policy in India was just reverse. The British policy was based on selfishness and ill treatment to their local population. On the one hand they had ruthlessly suppressed aspirations of local population and on the other hand had forcibly occupied their all resources in which Indians had absolutely no share ". (Note both above quotation come from Al Ansar page 23, Vol.2, dated 16 june 1928 extracted from Faroad calcutta.)


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Likewise other Historians like Sir John Minard had written "Hatred and religious animosity between Hindus and Muslim was product of British policy of divide and rule and this policy of divide and rule was being articulated by the Muslim league. If British rulers leave from this country and office bearers of Muslim League desist from pursuing divisive policy and chalkout course of freindship and unanimity then communal situation would radically changed .as was evident during the Khilafat movement when Hindus and Muslim had come together to oust the British Government. If The British Government would not had used its forces by wrong means then cordial relations between the two communities would had cemented and posed serious threat to the survival of British empire in India. Mr. Jinnah 's reply to second question was that "I don't agree with this that new constitution would not be able to deal with various internal problems without any hindrance by the Hindus and Muslims. Foreign affairs and defence affairs would remain under British control. This interim arrangement would continue (British rule) until Hindus and Muslims would adjust themselves with the new constitution and would adapt to new social realities. And lastly Hindu and Muslim federeations would conclude agreement with the British Government on the same pattern as Egypt had concluded agreement with the British Government after attaining its independence" (Ajmal Bombay P. 2 March 19 44.) Whatever wrong and misleading statementr Mr. Jinnah had given to the media had been written and published in detail by


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Dr. Latif in Urdu daily news paper Ajmal (Bombay) and Madina (Bijnaur). But here I would furthere like to quote from editorial of Urdu News Paper "Ansari" publisshed from (Delhi), The editor of Ansari writes in its editorial comment on March 9,1944"But the pressing issue is that if during this interim period if the British Government would put Hindu and Muslim federation into such a political crisis that they would not be able to form its independent government of their own. If such kind of policy could not be ruled out by the British British Government then was it not the meaning of Jinnah's suggestion that he was subconsciously advising the British Government to suppress the joint struggle of Hindus and Muslim by dividing India into Muslim federation and Hindu federation to keep India under its domination till doomsday. The correspondent of news chronicle had same reaction after carefully listening to Jinnah's proposal for the future political settlement of India. Therefore he had inquired from Jinnah that if British Government. Would refuse to quit India at the pretext that relation between two communities were not cordial therefore they could not live as a peaceful neighbour. Then what Mr. Jinnah will do? In fact Mr. Jinnah had no concern whether Hindu and Muslim would remain under British slavery or not. He was only interested to maintain Muslim League Raj rule in Muslim dominated states". The apprehension expressed by news chronicle correspondent about future British domination in India was absolutely right. As we see that during those days British official as well as radical leaders of Torry party were issuing statement which reflect their vicious intention for India. Mr. Jinnah's reply to third question posed by correspondent of news chronicle was that "it is possible but I don't think that it


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will happen in near future. Any ways if it happens we would enjoy more freedom than we presently have. The present political deadlock is hampering our possibility of entering into agreement with the British Government. However way would be cleared once India would attain a dominion status and a separate national identity". Interestingly Mr. Jinnah had claimed that there would not be possibility of acquiring dominion status for Muslim but he had not specified why it was not possible. Reason was obvious. The pages of history are replete with such false promises by the Britisher. But one would wonder why Mr. Jinnah had connived at all such historical incidents. While looking at the past record of Edward grey, lord George Mr.churchil and other British ministers and politician one would beat their chest at Jinnah's ignorance with history, because such kind of diplomacy was rooted in British blood. Now I would like to recall Maulana Mohammad Alis's story that he had written at a time when he was leading Khilafat deputation to Britain. During his journey to Britain he had stop over in Paris where he had met a prominent French politician. During the course of conversation they were talking about British diplomacy and their forgery. At the mention of British diplomacy the French gentlemen had remarked that my French community had repeatedly resolved that they would never become victims of British diplomacy but soon after two days they would trapped into the web of British diplomatic conspiracy. One would wonder that mature nation of the world like Francee had implicitly admitted that British were Shrewd politician, but why Mr. Jinnah who was suppose to be a dry lawyer failed to grasp this reality and had spent precious time of his life in defending British Government in India.


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J.K. Hardy had said that the presence of diplomatic officers in the world was an obstacle to world peace and Mr. Jinnah had uttered that this was not feasible. He had deliberately ignored Atlantic Charter and other false agreement of British Government. to fool the Indian masses. His reply had been adequately responded by Dr. Abdul Latif in various articles of Urdu newspapers i.e. Ajmal so there is no need to repeat it again. However here it would be aptly to quote the news item published in Urdu daily Ansari on 9th of March 1944. The editor of Ansari had written that Mr. Jinnah was neither interested for India's independent nor about the peace and prosperity of the Muslim community. He was only vying for dividing India into two parts to so that he could impose Muslim League rule in the newly born separate Muslim State Pakistan. The statement of Mr. Jinnah calling for the demand of Pakistan could be seen as political gimmick because establishment of Pakistan would not have solved the problem of the Muslim community. Rather it would have resulted into perpetual slavery and constant fighting with other Indian communities. In this connection the statement of Mr. Chaman Lal Setalvad which he had given at Lacknw on 15th of January 1945 after he had returned back from America provide ample evidence of British hand in dividing India into two states. The excerpt of his statement is as follows "The American embassy in Britain publishes pamphlet in England to support the cause of Pakistan and these pamphlets are sent to America by airplane for free distribution. Besides this a Muslim League office have been opened in America and it is functioning under the charge of


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Mr. Ahmed. Mr. Ahmed receives salary from British embassy in America. (Milap daily date: 16th of January 1945 V. 22 P. 244 Reuters) One can see that massive support and patronage Muslim League recieved by the British Government in pre- independent India was a matter of great concern for all Indians who were supporter of a united of India. Similarly The new statesman and The Nation writes in its addition of 14th December 1940 that " all the rift between Hindu and Muslim have surfaced because Lord Linlithgo have recognized only Muslim League as a soul spokesman of the Muslim community. It an establish fact that under the leadership of Mr. Jinnah the Muslim League was a powerful political body. But one should also note down that it was highly unpopular in Muslim dominated areas like Sindh, Panjab and Northwest frontier. Though it had gain some popularity in the state assembly election but the Muslim League candidates had won less than one-fourth seats from Muslim dominated constituencies. The Muslim League claimed that its membership in state assemblies would increase in the near future and it was quitebe possible because due to patronage of viceroy it had become second largest political party after the Indian National Congress. Unfortunately the extreme political attitude of Mr. Jinnah have been construed as the real political opinion of the Muslim community. But fact of the matter was that there would be no meeting of mind between the Muslim League leaders and leaders of Nationalist Muslim political party who were in sizeable numbers. (Madina Bijnaur P. 18 V. 30 date 13th of March 1941).


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In this connection the new statesman and The Nation wrote that "it is my sincere advice that after agreement between Hindu and Muslim on crucial issues we would not take any further step after India is granted stature of a dominion status. We are using Mr. Jinnah as political tool that was morally shielding us by giving falls promises. We are compelled to do it because if chronic allegation against we that we are dividing and ruling permeates in the mind of Indian, Our rule over India could not servieve for long time and we would be forced out of the country." The idea of Pakistan had originated in the minds of Tory politician in Britain and had become powerful political moment in 1940. The idea of Pakistan was carefully crafted by the British to destroy and plunder the Muslim community in the Indian subcontinent. Though Lord LinLightgo and Lord wavel etc have time and again deliberately opposed partition plane but their opposition was calculated political gimmick. Because they were quite aware that if they would oppose the idea of Pakistan the Muslim particularly Muslim League would persist for it. In the end the British Government would tilt in favour of the Muslim community and will say that they were compelled by the circumstances to divide India. On the other hand they would say to Hindu community that they were in fervor of a united India but Muslim had made it impossible. Therefore we have cared for both communities and had divided India into two parts. The British Government. Would also demonstrate its ignorance before American and Russian and will contend that we have


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done our best to persuade the Muslim community but they had refused. Thus they can conveniently place entire responsibility for partitioning the country on Muslim community. All these game plane of British Government was not new because history was replete with such kind of treachery by the British Government. But it was the duty of Muslim community to think deeply on all these serious issues but unfortunately the Muslim League and what had happened to the Muslim community can be known from the pages of history. Muslim should have coolly thought about their future in India then their problems could not have cropped up. (Pakistan Kiya Hai Tahrike Pakistan Par Eik Nazar P. 34-37)

The fornula of Jamiat Ulama-e-Hind: A solution to Hindu-Muslim political problem

The Jamiat Ulama-e-Hind had rejected the Jinnah's formula of Hindu federation and Muslim federation due to its inherent weakness. The Jamiat supported the formation of a federal government with strong centre where Hindu and Muslim have equal power in the governance of the country. The Jamiat had always opposed the two-nation theory and stood for a united India. It put forward its formula which was a substitute of Pakistan and which was better solution to Hindu-Muslim problems. The Jamiats proposal reads as under: (1) The centre will have only those powers that were entrusted

to it by all the members of central legislature. (2) The state government will retain state list as well as

cncurrent list.


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(3) The central legislature was to be consituted in such a manner that the Hindus and the Muslims would represent 40% of its members and 10% would be reserved for other communitiesd (check authenticity from original sourse)

(4) If Muslims will disapprove any legislation concerning their religion, it would be deemed invalid.

(5) Important portfolios would be divided equally between Hindu and Muslims members.

(6) Northwest frontier, Sindh, Baluchistan and Kashmir have to be grouped into one state and Kashmir will enjoy religious, cultural and linguistic autonomy.

(7) The whole Bengal with its capital at Calcutta will remain under the control of Muslims.

The formula of the Jamiat Ulama-e-Hind was just and gave adequate sharing of power to the Muslims in the political settelment of the country and if accepted by the Congress and the Muslim League, the colossal tragedy which shook the Indian sub-continent would have been avoided and moth eaten Pakistan would not have come into existence.

The word 'Pakistan' a wrong terminology Literally the word "Pakistan" means pure land where only Muslims will live and Shariah will prevail. Therefore, this word was not to be applicabel to a separate state for Muslims like Pakistan because large number of Hindus would be present in those areas and would become permanent citizens of the country. And especially in those areas where Jinnah had tried to satisfy the Sikh community in West Punjab which was inhabited by the non-mulsims. Therefore er without creating an


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Islamic state (Pakistan) the Punjab, Bengal, Sindh and NorthWest Frontier province could have been termed as an Islamic state. If the population of Pakistan consisted of Hindus Muslims and Sikhs how it could be termed as an Islamic state? In fact the rhetoric of Muslim League for Pakistan was nothing more than fooling the illiterate Muslims masses.

The background for Pakistan movement. It is aptly to understand original source of any political movement. That is why and from where a movement is started. Therefore we should delve into deep where demand for Pakistan movement was a true reflection of Muslim sentiment and aspiration or dictated upon by some hidden forces behind the curtain as was evident by the demand of separate electorate for the Muslim at Shimla conference where unfortunately so called Muslim League have complled Shimla deputation to accept separate electorate for the Muslim community. When separate electorate for the Muslim was accepted by the Shimla deputation Maulana Shbbir Nomani had expressed his surprise and had commented that it was a political gimmick being played on political field. Below I am quoting a passage from Urdu dsaily news paper Madina which would point to the fact that movement for Pakistan was not a political necessity adovcated by the common Muslim masses but by the shrewd British and Muslim League politician who were seating in London and Shimla. Madina Bijnaur (Urdu) writes in its edition dated 21st of August 1931 No. 5 Vol. 20 P. 4 that "In our previous edition we had


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published the news that his Highness Sir, Aghakhan is establishing a cloth mill of worth one crore rupees to promote foreign cloth in the Indian market. Now we have more news about this episode through Al-Aman news paper that not only his Highness Sir Aghakhan but spiritual leader of Bohar community Mulla Tahir Saifuddin and many members of state councils have funded ten crore rupees to instal a campany which will be headquartered at Delhi. Who is inspiration and what is objective of this company have been kept secret. But recently their secrets were leaked out by the letter that was sent in reply to some one in London by league of nation judge Mr. Paldone. The letter written by Mr. Paldoon fall into the hand of Sunday Graphic correspondent. Below I am writing text of this letter, which is as follows "for a long time political situation in India is deteriorating beyond our control. We have promised for quasi-parliamentary system for Indian, which would not be functioning in India because now most of British official could not reside in India and also because most of the administrative posts have either been occupied of being occupied by the Indian officials. And within few years no single British officials would be found in India. Under this situation I have only one solution to solve this nagging Indian political problem. That was to partition India into Hindu and Muslim states. For this purpose he cited the example of Ireland and had written that after thirtyfive years of parliamentary battle between Catholic and Protestant were not solved. Subsequently Ireland was divided into Catholic and Protestant, and same would be done to India. The Hindu has stopped us from doing business and trade with India. They have even forced us to exempt their taxes. So that farmer could survive. Cenario is very dismal for the British


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Government. And we have only one solution from our angle of advantage that is to divide the country into two states. If Hindu would not allow us to do business with India and use its harbour at Bombay than we can use Karachi harbour for our business purpose. We want that for twenty five to thirty five years India could nemain under our control. Now we can not maintain old British administration in India because all our British officials have left for England. There is no need to stay furthere in this country because we have performed our duty. We have dug well and establish railway track to connect India from one part to another. And now our intention was to give it a system of governance, Which would be best, suited to its people. As long as we remain rulers of this country we would adopt every mean to stop freedom movement. To stop bloodshed and wipe out superstitious Hindu system, We should operate form Delhi or Karachi where strong Muslim centre Government. Would be established, And no power on earth could stop the establishment of a Muslim state. Why we are not promptly acting upon to bring such a state into existence. The moment a separate state of Muslim Pakistan would be establish we would quickly establish our trade and business relation with it. When I look towards the greater countries of Roman Oceans and Bahre Fizwin there seems a greater possibility. For the futuree expansion of British Empire there seems greater possibility when I look towards greater and big countries of Roman Oceans and Bahre Fizwin. (Tahrike Pakistan par Eik Nazar. Hifzur Rahman Sewharwi P. 57-58-59) The central idea about the two nation-theory was based on the assumption that the Hindu and the Muslims are two nationalities. Therefore they could not live together. In fact this


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argument did not carry weightage because, the Hindu and the Muslims were living peacefully in this country since centuries. If the two different communities could not co-exist in the same land, then Parsi community and Sikh community should also have their separate states. In fact the way of living, dressing and food habits are same for the Hindu and the Muslim communities. Then why should there be separate state for each community? If the two communities belonged to separate nationalities then why the Hindus and the Muslims were sitting together and cooperating with each other in the Councils and Assemblies.Thus it was evident that Pakistan was not the result of the Hindu-Muslim religious rivalry but a product of incompatible political ambition of the leaders of the two communities.

Different intellectual of meaning of word nationality

Different perception of the word nationality. (Islam is a universal religion). Before advent of Prophet Muhammad (pbuh) Allah sent prophets to a particular country to a particular region of land. Their religion was not obligatory to entire humanity and also their objective was to bring religious and social reformation in a particular group of people residing in the same land. Contrary to it Prophet Muhammad (pbuh) was prophet of entire humanity and his massage was universal and his teaching has surpassed all nation and communities of this world. The Holy Qura'an testify to it by its verse "Wama Arsalnaka Illa Rahmataln lil Alalmin" thus it was quite logical that his Shariah


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massage could not be confined to a particular group of people. He was ordered by Allah to spread Islamic massage to entire humanity. And if any one disobey his massage would be regarded as a rebel and termed as infidel 'Kafir' and would be thrown into Hell fire on the Day of Judgment. The call for Islam is to spread its massage to entire humanity. Islamic principles are aimed at bringing revolutionary changes in entire world. Its teaching can be applied to all people of all age and this is the true meaning of Islamic universalism. (Muttahida-e-Qaumiat awar Islam P. 21-22) Though the leader of the Muslim Leaguehad used religion as tool to achieve their political end and to a greate extent succeeded in their game plan, but it is a fact that humanity could not be divided along religious lines, since all were sons and daughters of Adam and eve. Thus we can assume that entire humanity is one nation. There was no community in the world, which did not adopt some characteristics of other community. Similarly there was no community in this world which had a distinct characteristic of its own and completely uninfluenced by the other community. In fact the one or other community of the world has influenced evry communities in this world. If one view in this perspective several nationalities would come out from among Muslim community itself, not to say about the Hindu community. As far as the nationality of Hindu and Muslim was concerned both have same nationalities. If race was accepted as criterion to determine nationality, it is a well stablished fact that Hindu and Muslim belonged to the same race and majorities of Muslims were converts from Hinduism to Islam.


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Meaning of word Qaum (nation) according to the Holy Qoran.

The Qura'anic meaning of word Qaum (nation). When we go through deeply into Holy Qura'an we find that the word Qaum (nations) have been used for more than two hundred places in different verces of Qoran. If we will go into its detail it will become lengthy. Therefore it would be sufficient to point out that in the Holy Qura'the word Qaum (nation) has been used to denote a group of people who live in same territory. This word Qaum (nation) is not specifically related to Muslim community alone but can be applied to all those people who live in the same country speak the same language, are descendent of same race or are engaged in same profession etc. Therefore Muslims and Kafirs infiedels can belong to same nationality (Qaumiyat) and even the Holy Qura'an testifies to it. And even many prophets of Islam had jointly shared same nationality with infielder. Then why Muslim community can not share same nationality with Hindus. (Muttahida Qaumiat awar Islam P. 11, 15 Hussain Ahmed Madni sb.) Pakistan discredited in the Eyes of Muslim theologians Though it is generally believed that religion played crucial nore in the vivisection of our country and emergence of Pakistan but fact is otherwise. All Muslim theologians barring few had opposed the Muslim League's plan to divide the country on the basis of religion. Notable theological organisation of the Muslims such as Majlise Ahrar headed by Ataullah Shah


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Bukhari, Jamiat Ulama-e-Hind, Khaksar Party, Shia corference and Jamiate Islami had opposed the Scheme of Pakistan. The noted Islamic Scholar Maulana Abdulkalam Azad had vehemently disapporved partition plan. Therefore when country was partitioned he had stated that " The division of India was only on the map of the country and not in the heart of the people, and I am sure it is going to be a short lived partition". By criticizing Congress for accepting partition plan he had stated that some frontranking Congress leaders weree also on reconrd to have lend their support to the demand of Pakistan.Some had supported it at an earlier stage and some at latter stage. Pakistan was supposed to be a sound mean to resolve Hindu Muslim communal problem but its result was counter productive and it created much communal problem and vitiated the relation between the two communities in the post partition era. The far-sighted statesman Maulana Azad had foreseen the dangerous consequences of partition. He had stated "I have examined the likely effects of partition on the fate on Indian Muslim and I have come to the conclusion that partition would prove harmful for both community, and particularly it would have negative and disastrous impact on Indian Muslims. Apparently partition appear to be sound mean for communal problem but in reality it would create innumeralbe problems for both countries. Two states would constantly confront with one another and there would be no solution to the problem of minorities in both state but only lead to retribution and reprisals by introducing a syastem, of mutual hostages".


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In fact Maulana Azad was firmly rooted in cosmopolitan society therefore he did not nurture any idea of separate state for Muslims. He opposed partition by heart and soul and contended that resolution of communal problem can be found by mutual love and understanding. He stated "Eleven hundred years of our composite culture has enriched our cultural heritage. The impact of composite culture is imminent upon our language, literature poetry, and our way of dressing and day today life. The language of Muslims when they first came to India was Arabic but now Muslims speak same Indian languages. The culture and tradition of Muslims were quite different from native culture but now both cultures have intermingled beyond recognition. The cultural synthesis of Hindus and Muslims has produced a new culture i.e. Hindustani culture. The Muslims have abandoned their traditional dresses and have adopted Indian dress therefore composite nationalism and composite culture is our precious asserts and we should guard it zealously. If Hindus intends to revive the thousands year old Hinduism that would result into destruction of our composite culture which we have achieved by great effort. Maulana Abul Kalam Azad expressed his anxiety to U.P. Muslims for migrating to Pakistan. The noted freedom fighter and Islamic scholar Maulana Abul Kalam Azad had expressed his apprehension before the partition of the country and had warned that in independent Pakistan numerous ethnic group would assert their rights and will questions the very existence of Muslims migrants from India. Therefore, he had said to one group of people who were fleeing


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from Uttar Pradesh to Pakistan that "you are leaving your motherland have you thought about its consequences? Your departure from this land would weaken the position of Muslim community. And it is likely that a time would come when indigenous people of Pakistan would rise against you and assert their independent identities. The Bengali, Punjabi, Sindhi, Baluch and Pathan would claim that they are only original inhabitant of Pakistan or son of soil of Pakistan. Under such situation would you not feel humiliated as an uninvited guest? The Hindu community may become your religious enemy. But they can not dare to challenge your national and communal identity. If this is religious dispute between Hindu and Muslims you can deal it easily. But the original inhabitant of Pakistan can any time challenge your national as well as communal identity. Such demand from them would question your very survival in Pakistan and you will feel helpless to deal with these problems". (Mahnama Muhaqqiq 5th January 1995, Cheraghe Muhammad P. 622-623) Fear expressed by the Maulana Abul Kalam Azad about ethnic divide was imminent within few years of the formation of Pakistan. Whatever farsighted leader Maulana Azad had predicted became a practical reality. A noted Pakistani writer Dr. Safdar Muhammad wrote abiout all these development. He said "The linguistic dispute in Eastern Pakistan was a produced of political differences. This difference had surfaced on Pakistani political horizon within few years of its establishment when it was passing through its critical phase. Initially this dispute had started in 1948 when a group of Bengali students had agitated and demonstrated to make Bangla Language as official language of Pakistan. When this dispute was arising in


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its initial stage Mr. Jinnah was frightened. He had thought that it was a clear sign for the disintegration of Pakistan. Therefore he had himself came to Dhaka despite his preoccupation and had addressed the people of eastern Pakistan. His speech on this occasion was worth noting he had said, " it's my earnest desire that you stop talking in terms of Bengali, Punjabi, Sindhi, Baluchi and Pathan. Though I accept them as independent units. But can they afford to forget the massage, which their prophet had given to them thirteen years ago? If you allow me I will say that all of us are outsider in this country. May I ask who are original inhabitants of Bengal? Certainly Bengal were not indigenous people of Bengal who are today residing in it. Therefore it was useless for them to assert themselves as Bengali, Punjabi, Sindhi, Baluchi and Pathan. Because we are only Muslim" Islam teaches us and I hope you will agree with me that a Muslim can reside in any part of the world without loosing his religious identity. Therefore if Muslim wants to become an well-organised greatest community of the world they should repudiate their regional and ethnic identity. The regional identity was a curse and will cause hindrance to our development. (Roznama Nawa-e-Waqt 15th October 1984). Mr. Jinnah gave this historical speech on 21 March 1948 and subsequently he had died on 11Sept. 1948. During the life time of Mohammad Ali Jinnah ethnic and religious tension had subsided in Pakistan. But soon after his death this issue had fully blown up. The Bengali Muslims who are famous for paying regard and respect to the Ulamas (Islamic scholars) had completely degenerated. When Sayed SUlaman Nadwi was speeking at Dhaka in Feb. 1952 on the occasion of Pakistan Historical Conference. He was constantly interrupted during his


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speech for using sentence like Bengali language is pregnant with Hindu cultural terminology/ connotation. Therefore it can not become national language of Pakistan. For his remark on Bengali language, an unprecedented agitation and demonstration had taken place against him and even he was brutally attacked. Linguistic dispute was intestifying day by day in Eastern Pakistan and even tiger of Bengal Maulana Fazal Haque had passed resolution supporting an independent eastern Pakistan on 23 March 1940 at Lahore. Dr. Safdar Mohammad wrote that "united Pakistan had recived stumbling blow when Tiger of Bengal Fazle Haque had given an interview to Time magazine (New York) supporting an independent state of Eastern Bengal. Though latter on he had denied his statement by saying that he had not supported an independent East Bengal. But by that time "Tir Kaman se Nikal Chuka tha". Therefore daily newspaper 'Dawn' had written in a special edition on 26 May 1945 that Fazle Haque had recognized Pakistan from his depth of heart therefore central Government of Pakistan should perform his duty and reccognise Bengal as an Independent state. (Muslim League ka Dawre Hukumat 160 Cheraghe Muhammad 624)

Maulana Hifzur Rahman and his opposition to Pakistan

The noted Congress leader and celeberated Islamic Scholar Maulana Hifzur Rahman was also in forfront to oppose the creation of Pakistan. After the acceptance of partition by the Indian Congress and Muslim League Hifzur Rahman expressed his deep anguish and said. The partition of India has been


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accepted under the pressure of some communal forces in the Muslim Leauge and Indian National Congress. I forwarned the Congress leaders that the consequences of the partition would be disastrous and would bring about untold miseries to the people of both communities. If Congress was accepting the partition plane it means that it was accepting the division of our common history". Partition of the country to man like Hifzur Rahman was purely political and religion cannot be held culprit for that. He decried the Muslim League for widening the gap between the people of the two communities by dividing people on the basis of religion. He said "some communal minded Hindus are responsible for partition but main culprits behind partition are the Hindu Mahasabha and the Muslim League. The forty crore Indians like Hindus, Muslims, Christains and Parsi are original inhabitants of this land and have equal right to reside in this country. If Muslims were living in this country with dignity it was fully justified. As far as Muslims are concerned they have played a significant role in the freedom movement, therefore they have the same right as enjoyed by the Hindus of this country". According to Hijzur Rahman the movement of Pakistan was a severe setback to the Indian Muslims because it was aimed at enhancing the material prosperity of rich Muslims that had resulted into weakening of common Muslims in India. The Muslim League had nothing to offer the ordinary Muslims rather they were wooing the Muslim to serve their interest That was why Hifzur Rahman came in the forefront to oppose the demnad of Pakistan and remain ardent supporter of a united


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India. It should be written in golden letters that when country had plunged into unprecedented political crisis due to lurking fear of partition and men like Maulana Azad was helpless by the disturbed communal situation the man like Hifzur Rahman, a Congress member remained firm and voiced his opposition to Pakistan.

Maulana Muhammad Mian and his opposition to Pakistan

Maulana Muhammad Mian the great Islamic Scholar who had written a widely acclaimed book " the glorious past of Indian Ulamas" was also very critical to Pakistan movement and opposed it tooth and nail. He had criticised Muslim League for wooing innocent Muslims to serve their purpose. He stated that religious minded people were falsely convinced by the Muslim League's propaganda that the creation of Pakistan was an initial step towards the formation of an Islamic state, where the Sharia will be imposed in due course of time. During the assebbly election in 1945, the Muslim League appealed to the Muslim to vote only for those candidates who were nominated by the Muslim League and if they vote against the Muslim League that would be an un-Islamic act. The Muslim League fully exploited religious sentiment of Muslims for Pakistan and used all methods that were suitable for this purpose. Thus Maulana Muhammad Mian commented upon the Muslim League's blatant misuse of religion and said that "the referendum for Pakistan was very critical to the Muslim League and its proposal for Pakistan, therefore all efforts were made to give it religious connotation. Many


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enthusiastic and misguided Muslims went to the extent of saying that they would be proud to shed their blood for Pakistan because the very existence of Muslims depended upon it. Therefore if they sacrificed their lives for Pakistan they would achieve their aim of life.

Indias partition and its consequences to Muslim community.

Maulana Abdur Rahman Siddique a prominent Muslim League leader had warned the Muslim for Pakistan. Maulana Abdur Rahmna Siddique a prominent Muslim League leader and editor of Muslim League newspaper Monrning (Calcutta) wrote an article in daily newspaper (Ajmal) Bombay on 20th of January 1944 under the title of unification of Arab. He wrote, "if small nation want to survive against foreign encroachment they should form a strong federation as wel as strong centre. Carving out a separate state on the basis of religion and geographical contiguity was a produced of Western Europe. Those states, which have been founded on this basis, have disastrous experience and are one the verge of collapse. For instance, Belgium was a weak state, Czechoslovakia had been improvised, Yugoslavia was marred by ethnic dispute and have recently disintegrated into three state viz Czechoslovakia, Qoratia and Bosnia Horzogobina. The only reason for its political turmoil was thses small states could not effectively deal with centrifugal forces. The British Government partitioned India with the same intention in mind. We could see that after Second World War India and Pakistan had joined to hostile blocks and its massive resources had been spent on defense forces. (Pakistan Kia hai Hissa Awal P. 38)


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The ardent supporter of Pakistan movement Maulana Shabbir Ahmed Usmani was contemptuous within two years of the formation of Pakistanits establishment For about two years he had unsuccessfully tried to establish an Islamic state but all his effort went in vein because anti-Islamic forces had taken complete hold of Pakistan and were firmly resisting any efforts to Islamise the polity of Pakistan. Likewise Maulana Ihteshamul Haque who had spent all his energies to establish an independent Islamic state was completely disenchanted with it. The kind of political anarchy he witnessed in Pakistan polity during his two or three years of its establishment was beyond his imagination. Therefore during his last phase of life he had become an ardent supporter of Maulana Hussain Ahmed Madni's political wisdom. i.e his advocasy for composite nationalism. Likewise Noted Islamic Scholars Sayyeed SUlaman Nadwi was shabbily treated by Bengali Muslims in Dhaka. Though Urdu language was proclaimed as official language of Pakistan but the Bengalis did not allow him to speak in Urdu at the annual session of Jamiat Ulama-e-Pakistan at Dhaka. (Cheraghe Muhammad P. 410-412) The Muslim theologian who oppose Muslim League demand for Pakistan where expose to all kinds of hostility and hatred but they did not compromise on their stand and stuck to their respective position. They were publicly humiliated, abused and were dubbed as anti-Muslims by the so-called supporter of Pakistan. Of worse


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the Muslim youths were incited by the Muslim League to humiliate and abuse them. There was nude dance before Maulana Abdul Kalam Azad at Alighar station by the Muslim youths and Maulana Hussain Ahmed Madni was pushed by them and his turban was trampled. The Muslims that all its windows had broken so heavily stoned the train by which Maulana Hifzur Rahman was travelling. Despite all these humiliation, threat and intimidation the leaders of Jamiat Ulama-e-Hind did not lose their patience and reminded ardent support of composite nationalism and a united India. (please quote the last paragraph of your article in Indian journal of secularism).

The partition and its disaster: Responsibilities lie on communal leaders of both communities.

The post partition riots were disastrous for common men in the Indian sub-continent. In the wake of the partition migration from India to Pakistan and vice-versa had created bitterness and animosity between the Hindus and the Muslims and till now communal forces on both sides of the boarder derive their strength to fuel the mind of the common masses by that tragic historical event. But the question is who brought these miseries to the common innocent masses. Certainly leaders of both communities who came from prosperous social background had brought catastrophe for their material interest. Andrew Robert highlights this aspect about the Muslim leadership he stated "the front line leadership of the Muslim League came from landed and tiled gentry of Uttar Pradesh. They included Taluqdar and Rajas of


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are shapes and size, they flourished under the benign patronage of their English masters. They arranged exotic shikar parties and glittering dinners for the visiting English dignitaties, Maintaining a cultured and sophisticated faced for the world, but were like the enjoyed whipping their talents Hindus and Muslims and drew sadistic pleasure from their suffering, who loved their scotch and dancing girls; who spend their morning in tendering their bodies and latter disposing of state business, their evening socializing and nights in the arm of some reputed whore". The Congress leaders - Replica of the Muslim League in their characteristics also failed to foresee the catastrophe that would fell upon the Hindu communities in the Muslim dominated areas and succumbed to the narrow communal approach of the Hindu fundamentalist Maulana Hussain Ahmed Madni stated. The Hindu Mahasabha, the RSS and the Jan Sangh had pressed the Congress high command to accept the partition plan. The Indian National Congress while accepting the partition plane had argued that it was accepting partition plan otherwise there would be long delay in the transfer of power but forgot that delay was likely to have solved the Hindu-Muslim question and partition would have been averted. But inonically the Hindu Mahasabha succeeded in their game plan with their vision to make Indian a Hindu state". On 14 August 1947 the Congress session was held in constitution house at Delhi where proposal for the partition of India was adopted. The resolution was moved by the U.P. Prime ministers Pandit Ballav Pant and was approved by the Congress


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leader Maulana Abul Kalam Azad. All the Congress veteran leaders were present at that meeting. It is to be noted that there were almost six hundred members and all had supported the partition plan except Hifzur Rahman and Purshottam Das Tandon who opposed the partition plan and created history. The Indian National Congress and lord Mount Batton had hastily acceded to partition plan, because they wanted furthere breakaway of Pakistan into two parts to have indirect control over huge country like India. Muslim League too acted hastly to achieve Pakistan by any mean, because it was afraid that on the eve of independence The British Government could had might delayed partition plan. Besides this Muslim League President was suffering from tuberculosis and lacked confidence upon their colleague. Raja of Mahmudabad had rightly commented that Mr. Jinnah had acted hastily on many crucial question affect the Muslim communities in Indian sub-continent, because he was afraid of his death and therefore wanted to settle all out standing issues during his short span of life". (Sir. Sayyed Jinnah Mashriqi Pakistan P.77-78 Awaze Dost Az Mukhtar Masood P. 165) He had further stated that "the partition plan was accepted by this house under the compulsion of prevailing political circumstances. I warned the Congress leaders that consequences of partition would be more damaging. If partition plan was accepted from the Congress platform it was equivalent to drawing a dividing line between the common historical social, cultural and political relation between Hindus and Muslim".


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But sadly partition of India was accepted under the pressure of man like Sardar Patel. Then alone man like Hifzur Rahman could not do anythng. The Jamiat Ulama-e-Hind too did not budge an inch on its stand but its leaders had to grapple with reality because two sovereign nations India and Pakistan had come into existance. Therefore Jamiat Ulama-e-Hind declared that the partition had become a reality therefore it appealed to the people of both countries to maintain peace and cordial relation. (Jamiat Ulama-e-Hind 25 occasion P. 77) This is wolrd. Time and tide wait for none, therefore no body can stop flow of time. But acording to Islamic faith those who have suffered due to flawed decision of their leader would be held responsibly on the time of Day of Judgement and receive punishment accordingly. As a result of partition displacement Hindus and Sikhs had captured hundreds of thousand Muslim women and innocent children. Majority of them had been burnt on pyre and remaining were converted either to Hinduism or Sikhism. Those who were forced to abandoned their faith and convert to other religion their plight was beyond imagination. Numerous young innocent Muslim girls had jumped into well to save themselve from Sikh goons. Many brothers had slaughtered their sisters to save their dignity. Former secretary of Punjab Muslim League, Mallik Ghulam Nabi, narrates one such hair-raising incident. He had written that no body could forget ghastly murder of Muslim community by the Hindu community. New generation can afford to forget the sacrifice made by their ancestors, but how can those who had seen their


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kith and keen slaughter before their eyes. There are numerous incidents, which could raise our hair, but I would like to narrate one such incident, which would force its readers to weep. One young namely Abdur Rahman had killed his sister to whom he loved from the depth of his heart. After this sad incident he had lost all his youthfulness and was looking as an old man". (Roznama Jang Juma Masjid / Cheraghe Muhammad p.443) In fact all the political parties accepted the partition willingly or unwillingly. But the only organisation, which had opposed the partition on communal line, was the 'Jamiat Ulama-e-Hind'. It remained firm to maintain the unity of the country and criticised the Congress for accepting the partition and for deviating on the question of maintaining the unity of the country. In the event of the Congress accepting the partition plan, the 'Jamiat Ulama-e-Hind found itself in disarray wheter to cooperate with the Congress or snap its tie. For this purpose an emergency meeting was called on 10 May 1947. This meeting passed a resolution that was remarkable at a time when India was at the crossroads of its history. The resolution reads as under. "India is passing through a transitional phase. Two hundred years of British regime have collapsed and a new political system is emerging out of it. The Indians are consistently struggling since centuries against British oppression and have succeeded in their mission. After the formation of constituent Assembly and new government India will enter into a new era. All the privileged groups that had a place in the old system have lined up against us. The conflicts between progressive and reactionary forces are natural phenomena. But sadly these conflicts have resulted into communal clashes. The British


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rulers and anti-national elements have conspired to create rifts between Hindus and Muslims that have caused chaos in our country. The leaders of the Jamiat Ulama-e-Hind expressed their anxiety over the tense communal situation and view it disastrous for the peace, prosperity and our common interest for which we had work hard for centuries. The declaration by the British government on 20th of Feb. 1947has paved the way for the independence of the country and now it is up to the wisdom of our leaders to derive advantage out of it. Since the last two years the British have tried to bring about a communal divide in the political arena. It is indicative of the British policy of divide and rule. Before leaving the country the British rulers have made India a battleground of disputing forces to shatter out unity and integrity. At this critical juncture the Jamiat Ulama-e-Hind observe that the political freedom of India and whole of Asia depend upon the freedom of India from the British regime. The Jamiatul Ulama -e- Hind had cooperated with all those political parties, which were struggling to drive British out of Indian soil. Therefore, it demands that the social., political and religious rights of the Muslims should be protected in the future political settlement of India. The stand taken by the Jamiat leaders regarding the Muslims and Pakistan was just and pragmatic. But regrettably the Muslim League had demanded the creation of Pakistan, which has shaken the unity of the country as well as the unity of Muslims. During the election in 1946-47 the British and the Muslim League had conspired to obstruct the constitutional solution between the Congress and the Muslim League. The


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Jamiat expresses its disappointment at this critical situation the congress could not remain firm on its stand to maintain the unity of the country. The Congress deviated from its tradition by accepting the partition of the country, which has caused severe damage to our common nationalism. The Jamiat Ulama-e-Hind has repeatedly warned a bout the disastrous consequences of the partition and creation of Pakistan by Muslim League and 'Akhand Bharat ' propounded by the Hindu Mahasabha. The 'Jamiat Ulama-e-Hind is opposed to such ideas". On August 1947, India was divided into two nations after much bloodshed and destruction. The colossal tragedy that took place in August 1947 left scars in the mind of those peoples who had experinced that rtrauma. However the allegation that Pakistan was created in the name of Islam by the Muslims is still a debatable question. The creation of Pakistan was opposed by the devout Muslims Ulamas who were champion of the comman intrest of the Muslims and if creation of a separate state for Muslims was in their isnterest they would might had strived for it. But for good reason they opposed the creation of Pakistan and stood for a united India. The stupendous role played by the Jamiat Ulama-e-Hind to unite Hindus and Muslims during the freedom movement and its advocacy to composite nationalism will continue to inspire people to live with peace and amity in a country which frequently experience the orgy of communal violence.


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Jamiat Ulama-e-Hind after partition After the partition of the subcontinent and the establishment of India and Pakistan, the leaders of 'Jamiat Ulama-e-Hind' were remarkably quick in drawing the necessary conclusion from the new situation in which they found themselves. They called upon the Indian Muslims to make speedy and unequivocal decision regarding their political loyalties. They understood that in a new situation a wavering and non-commital attitude on the issue of loyality to India was likely to be disastrous for all Indian Muslims evern if taken only by a small minority of them; some Ulama of 'Jamiat Ulama-e-Hind' therefore demanded that the Muslims whose loyalty lay with the Pakistan should emigrate there without delay lest they compromised the position of their co-religionist who decided to stay in India. The secretary of Jamiat Ulama-e-Hind Maulana Mohammad Mian urged the Muslims to cut their ties with Pakistan or any other foreign country and to stop hoping that some outside power will come to improve their destiny. One of the first decision taken by the working committee of Jamiat Ulama-e-Hind was to severe all ties between Jamiat and its branches in the territiories incorporated in Pakistan, and to decleare that its authority would extend henceforth only within the borders of India. This decision was essential if Jamiat was to regard as an organisation representing the Muslims of India only and having no extra territiorial interest. In another decision of major importance the Jamiat Ulama-e-Hind decided to stop all its political activity and to restrict itself to the cultural, social and religious field and shifted its focus on social cultural and religious matters of the Muslim of the community.


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Jamiat Ulama-e-Hind in post partition era engaged itself to rehabilitate the Muslim community who was ruined due to horrifying communal riots after partition. They installed relief camp and made arrangement for displaced people. They made arrangement to bury unidentified and unclaimed dead bodies and set up Shriat courts to settlle complex matrimonial cases, which had arisen due to migration of husband, or wife to Pakistan. They also made arrangement for marriages of those women whose husbands were killed in the post-partition riots. The post partition role of Jamiat has been entirely on socia-economic welfare of the Muslim community. They have introduced scholarship in academic fiedl to students like in Medical and Engineering education and are still working for the welfare of the Muslim community.

Jamiat Ulama-e-Hind stand of contentious issue of Hyderabad and Kashmir.

The leader of Jamiat Ulama-e-Hind also made known their attitude on such early political issues as Kashmir and Hyderabad. Hifzur Rahman, the general secretary of Jamiat Ulama-e-Hind said in November 1948 that the inclusion of Kashmir in the Indian Union would be in the best interest of the Muslims because in this way at least one Muslim majority province would come into being. Muslims would not be found laggaing behind if they were asked to offer their services for the achievement of that goal. The Jamiat Ulama-e-Hind tried to minismise the importance of the communal factor in the Kashmir dispute. Maulana Mohammad Mian wrote that the Kashmir dispute was purely


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political and communal character had been unjustifiably imputed to it despite that fact that in Kashmir Muslims were on both side of the front. Speaking on the problem of Hyderabad the noted Jamiat leader condemned the police action taken by the Indian government in September 1948 by saying that it was a breach of faith on the part of the Indian government. They stressed that Hyderabad issue should be dealt with as political problem rahter than as a communal problem. For an organisation, which considered from its very inception in 1919 to achieve the independence of country as its principle goal had remain committed to its ideal until 1947. However the role of the Jamiat Ulama-e-Hind in the history of the subcontinent has been the subject of several studies. Attention has been given to their relationship with the Mughal Emperor to its reaction to the establishment of British rule and its role in Indo-Muslim modernism in the twentieth century, their role in the shaping of the constitution of Pakistan has been extensively commented upon. On the other hand, only scant attention has been given to the role of Jamiat Ulama-e-Hind in the freedom struggle and its stand on Composite Nationalism. Yet its role in the freedom struggle is certainly of equal if not greater significance to the Inddian National Congress. The Indian Muslim found themselve after partition in a unique situation. They were a numerically large minority in a preferably secular and democratic state, ruled by non-Muslims. Their former political leadership had to struggle for partition, but a considerable part of the Muslims who had supported the partition demand found themselves at odd after successful


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completion of the struggle, in the Indian part of the subcontinent. The Jamiat Ulama-e-Hind was remarkably quick in adjusting to the new situation in which they found themselves. Some of the solutions offered by the Jamiat Ulama-e-Hind to the problem facing the Indian Muslim immediately after partition were rather bold from the vantagepoint of traditional Islam. Their acceptance of secularism as political ideal, theire adoption of composite nationalism and their qualified support of the composite Indian culture are particularly noteworthy. Repudiation of ties with Pakistan a country established in the name of Islam and mostly inhabited by the Muslims, may be understandable under the circumstances, yet its vehemence is quite surprising on the part of the Ulama for whom the solidarity of Muslim is normally one of the cardinal article of faith. It is a revealing example of the Ulamas preparedness to bestow religious legitimacy on the policies of the government in power. Islamic history has, of course, recorded number of examples of such attitude. The special feature of modern Indian case is that here the Ulamaslegitimised the policies of a Non-Muslim and professedly secular government, born out of conflict with their own community. In independent India Jamiat Ulama-e-Hind championed the cause of Secularism and Composite nationalism. Therefore it was appealed by the Muslim community to adjust with the newly created political ambience. This was evident during the 16 session of Jamiat Ulama-e-Hind held at Lucknow in 1949. Following are except of presidential address advised by Hussain Ahmed Madni, which reflect Jamiats approach to composite nationalism he said.


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The concept of composite nationalism and Jamiat Ulama-e-Hind (After independence)

"In the prevailing political situation it is advisable for Muslim community to adopt unbiased approach in the matter of politics and cooperate with their Hindu brethren. The decision of the Jamiat Ulama-e-Hind to cooperate with their Hindu brethren was not out of fear rather it was an extension of the same policies, which they were vigoriously pursuing before the Independence. Before 1947 it was incumbent upon Jamiat Ulama-e-Hind to oust the foreign ruler from India soil. And after independence sole objective of Jamiat Ulama-e-Hind is to strengthen the concept of composite nationalism and common interest and work for the general welfare of the country. Therefore keeping in mind the prevailing political condition in the country the Jamiat Ulama-e-Hind advised the Indian Muslims to adopt non- communal approach in political matters and fully cooperate with their fellow -countrymen. Four crore Muslims living in the Indian union can render invaluable service in the modernisation process of the newly born Indian nation. The Jamiat Ulama-e-Hind is a popular religio- politico organisation of the Muslim community.therefore it was easy task for it to woo the common Indian Muslim for separate political arrangement and carve a niche but fortunately it has opted otherwise because it was in the best interest of Muslims as well as country. Those who know the basic of politics will consider it suicidal for minority community to create a separate political party and


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constantly live at dagger drawn with the majority community. The minority community can only prosper with majority community by its creative endeavour and lively interaction. This is the only formula by which minority community can survive in the majority-dominated country. In all over the world the minority community have prosper by its talent and strength of character. (Excerpt. Presidential address by Maulana Hussain Ahmed Madni at 16 session at Lucknow April 1949s).

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