P A K I S T A N S T U D I E S

COMPILED BY
MR ALI NAWAZ

1 Chapter # IDEOLOGY OF PAKISTAN

Q1. Write down the aims & objectives of the creation of Pakistan?

Ans. Pakistan came into being on 14th August 1947. The Muslims of India had scarifies there
wealth honor & life to make a Pakistan reality. Struggle for attainment of Pakistan started very
after the war of independence 1857.
Aims & Objectives of the Creation of Pakistan After the war of Independence the Muslims
were greatly pressed by the Hindus as well as the British. Social, political and economical
conditions of the Muslims were totally changed. That is why they demanded for a separate state
of their own. Following were the Aims & Objectives that led to the creation of Pakistan.

1. Setting up of a Free Islamic Society: The main objective of the creation of Pakistan was to
establish a free Islamic Society having its own identity and government, practicing its own
social principles and religion and inviting the Muslims of the world, particularly and others
generally to adopt the Islamic way of life.

2. Protection from Communal Riots: The communal Riots on every other day made it clear
that the Hindus could monopolies the politics after the departure of The British. The lives of
Muslims could never be safe in the united India. The Hindu organizations had again and again
asserted that Hindu Raj would be imposed on India after the independence. So to get rid of
these atrocities the Muslims demanded their separate state.

3. Social & Political Development of Muslims: After the war of Independence 1857, the
social environment was totally changed. The Muslims were scared of the caste system and
other discriminations. They could enjoy neither political nor social liberties; therefore, they
preferred to have a separate homeland in which they could live according to the teachings of
Islam.
4. Protection of Muslim Language: The Hindus did the best to replace Urdu by Hindi. But
they did not succeed during British period. If South Asia had got freedom without partition, the
Hindu majority could very easily declare Hindi, the official and national language. The Hindu
government could wipe out all signs of Muslim culture; therefore, the Muslims had no choice
except putting a demand for Pakistan.
5. Protection of Two Nation Theory: The Muslims claimed separate nationhood for
themselves and they were determined to maintain a separate entity for all times to come. The
Muslims believe in separate religion, practice different traditions, and have their own history
and their cultural heritage. Their claim was absolutely true. It was their right to keep their
separate entity alive and to enjoy all human rights. This was not possible in undivided India.
6. Establishment of Islamic State: Islam is a complete code of life. The Muslims wanted to
implement the system practically. This could not be attained in United India therefore, they
passed a resolution and demanded an Islamic state in the North East and North West of South
Asia.
7. Setting up of True Islamic Society: Islam upholds the golden principles of freedom, justice,
brotherhood and equality but living for centuries with the Hindu community, the Muslims were
gradually ignoring, consciously or unconsciously, these principles. Islam gives guidance for
individual as well as collective life. It has its own principles such as ban on usury, gambling, to
refrain from all unlawful means of income and expenditure. Again extravagance is regarded
devilish. The rights of the neighbours are stressed which results in social security to all. God-
fearing and belief in the Hereafter are the basis for the social life of the Muslims.
8. Dream of Muslims to get freedom: Due to the ill treatment of Hindus and British the
Muslims also wanted to get freedom and established their own Govt. in the sub continent
because the freedom is right of every nation and the country. For this reason they demanded
Pakistan.
9. Narrow Mindedness of Hindus: The Hindu community‟s narrow mindedness could be
gauged from the fact that they do not feel ashamed of idol worship during the 20th century
even. The women are considered slaves. They do not recognize the right of second marriage for
the widow. They consider themselves much superior to the people of their own race. The
Hindus declare a thing polluted if it has been touched by a Muslim. There was a concept of
caste systems in the Hindus itself. There was only one way of Muslim‟s deliverance from such
a narrow- minded and prejudiced community, and that was a separate state comprising the
provinces of Muslim majority, and as such they demanded a separate homeland.
10. To get rid of the British: After the war of independence (1857), the British maltreated the
Muslims. Political rights of the Muslims were snatched. Doors of new jobs were closed and
also the Muslims were deprived of their jobs and were deprived of their property (estates).
There was no social status for the Muslims. So they demanded separate homeland.
11. Attainment of Peaceful Atmosphere: After the formation of Mahasabha and its entrance
into politics, prejudiced movements like Shuddhi and Sangthan were born. Riots occurred here
and there. They extinguished the fire of revenge by dishonouring the mosques or attacking
Moharram processions. The daily increase in riots had given a warning to the Muslims. It is
rightly remarked that the last 25 years were spent in Hindu-Muslim civil war. Its cure was no
other than the creation of Pakistan in the Muslim majority provinces so that the daily
occurrences of riots may come to an end. The Muslims may enjoy the peaceful conditions in a
separate state of their own.
12. Islamic Culture and Civilization: Success of congress in elections of 1937 and capturing
the leadership was an enough proof that the Hindus wanted to demolish Muslim civilization
and culture. Every now and then new intrigues were hatched to destroy the Muslim‟s religious
values. The breeding of cows and to worship them was the reckoned culture of Hindustan. The
Hindu community was planning to prevail upon Muslims in their customs and ceremonies. The
Muslim ceremonies were interfered whereas the Hindu festivals of Diwali, Lorhis, Dasehra
were celebrated with great pomp and show. In short, if India were not divided, this country
would have become a pure Hindu State and the next generation of Muslims would have been
Muslim only by name, but it would have been impossible for the Muslims to follow Islam
practically.
13. Deliverance from Economic Exploitation: The Hindus community was not contented
with the political rule; it was determined to worsen the condition of the minorities
economically. But especially they wanted to take revenge from the Muslims for their past
 defeats. Under the patronage of the English, the Hindus were made the owners of the land.
They were encouraged in trade and commerce also. Only the trade of hydes and skins remained
with the Muslims. They were encouraged in the trade of shining nature, or some factory, and
that belonged to a Muslims, they started cut throat competitions. So after being disheartened the
Muslims had to leave the factory or trade. The Muslims had seen this state of affairs for years
till they reached the conclusion that where the problems were settled by the votes of majority, it
was hardly possible to live along with the prejudiced and cruel Hindu majority. The sole aim of
the Hindus was to re- convert the Muslims to Hinduism and absorb them in that religion. So
there was no room left for the Muslims except demanding a separate independent homeland, for
themselves.
14.Muslim Unity: Muslims were dispersed in the 20th century especially after the failure of
Khilafat movement. The Muslims wanted to become united again because unity is also the
basic teaching of Islam. But the unity of the Muslim world cannot be possible without the
creation of Pakistan. In short the Muslims demanded a separate state only because of their
worse conditions and to save their national integrity.
Q2: Explain the Ideology of Pakistan in the light of the sayings of the Quaid-e-Azam?
Ans. Pakistan is the only state that came into being on the bases of strong ideology. Since its
establishment it has been demanded to accomplish its basic aim.
Ideology: The social or political Programme of any movement that becomes a collective
objective of any nation is called Ideology.
OR Ideology means such an aim according to which human beings planned about their future.
The Ideology of Pakistan The Ideology of Pakistan was the consciousness of the Muslims in the
historical perspective of the south Asian sub-continent that they were a separate nation on the
basis of the Islamic ideology. No doubt Islamic ideology is the base of ideology of Pakistan so
the basic fundaments of Islam are also the bases of the Ideology of Pakistan.
Ideology of Pakistan & Different Scholars Ideology of Pakistan is defined by the different
sociologist as: -
1. Syed Ali Abbas: Syed Ali Abbas former professor of history defined ideology of Pakistan as.
“Ideology of Pakistan and Ideology of Islam have same meaning. Actually ideology of Pakistan
is the practical shape of the teachings of Islam.”
2. Dr. Aslam Syed: Dr. Aslam Syed defined the ideology of Pakistan as. “Ideology of Pakistan
is the name of molding of individual and collective lives according to Islam and also of saving
from conflicting ideologies.”
3. Allama Allaud-Din-Siddiqui: A well-known scholar Allama Allaud-Din-Siddiqui defined
ideology of Pakistan as. “Ideology of Pakistan is the name of implementation of Islamic
principles on persons. On groups & on government and Islam should be stronger than the
strongest forces here”
QUAID-E-Azam AND IDEOLOGY OF PAKISTAN Quaid-e-Azam was the liberator of the
Muslim nation in Sub-Continent. He struggled for the separate state on the bases of Islamic
Ideology. He himself explained this basic ideology. –
1. Foundation of Muslim Nation: Once Quaid-e-Azam said, “Pakistan came into being the
very day when the first Hindu became a Muslim.”
2. Pakistan and the Holy Quran: In the annual meeting of 1943 at Karachi Quaid-e-Azam said
while clarifying the relation of Pakistan and Islam: “What is that relation which has made
Muslim a single body? What is that rock on which the structure of Muslim Nation is restored?
What is that base which has secured the safety of the boat of this Muslim Nation? That relation,
rock and base is the Holy Quran.”
3. Islam is a complete code of life: While addressing the students, in March, 1944 he said, “Our
guide is Islam and this, is the complete code of our life. We neither need any red or yellow flag
nor do we need any Socialism. Communism, Nationalism or any other ism”
4. Elimination of differences: On 21 March, 1948 while addressing the people in Dhaka and
said, “I want not to see you to talk as a Sindhi, Balochi, Punjabi and Bengali. What is the fun of
saying that we are Punjabi, Sindhi or Pathan? We are only Muslims.”
5. Need of division of India: While addressing at Aligarh he clarified the ideology of Pakistan
in these words: “What was the motive of the demand for Pakistan and a separate electorate for
Muslims? What was the cause of the division of India? Its cause is neither the narrow
mindedness of Hindus nor the tactics of The British but is the basic demand of Islam?”
6. National Identity of The Muslims: In the light of the history of the subcontinent Quaid-e-
Azam argued that Muslims have never been a minority. They are a perfect nation and have the
right to establish an independent state in those areas where they are in majority.
7. Pakistan, A practical laboratory for Islamic system:
While addressing the students of lslamia College, Peshawar on 13 January 1948 Quaid-e-Azam
said, “We did not demand Pakistan just to own a piece of land but we infact wanted to have a
Laboratory for experimenting the true teachings of Islam.”
8. Protection of Muslim culture: Addressing the army officers, in October, 1947, Mr. Jinnah
said, “Our object was to create such a state where we can live freely, our culture and civilization
get flourished, and where Islamic concept of social justice can flourish exactly.”
9. Criticism of the Western Economic system: On the eve of inaugurating the State Bank of
Pakistan on 1 July 1948, the Quaid said, “The Economic system of west is creating unsolvable
problems for humanity. It has failed to provide justice to the people. We are to present an
economic system based on original Islamic concept equality and social justice.”
10. A Staunch supporter of the Two Nation Theory: He was a great supporter of two-nation
theory and he considered the Muslims a separate nation from every aspect. He said: “The
Muslims are a nation by every right to establish their separate homeland. They can adopt any
mean to promote and protect their spiritual, moral, economic, social, political and cultural
interests”.
11. Origin of Pakistan: In his address at Ahmedabad on 29th December 1940 Quaid-e-Azam
said, “Pakistan existed from centuries. North West remained a homeland of Muslims.
Independent states of Muslims should be established in these areas so that they might live
according to the teachings of Islam”.
12. Separate Status of The Muslims: In his address at Lahore on 23rd March 1940 it was
clearly mentioned, “No Act or Law would be acceptable which deny the separate status of the
Muslims.”
13. Demand for the Separate Homeland: Quaid-e-Azam said in his presidential address at
Lahore on 23rd March about the demand of separate homeland for the Muslims as: “Hindus and
Muslims belong to two different religions based on totally different beliefs, and present the
different ideologies. They have different epics, different heroes and different history. Therefore,
the union of two nations is fatal for the sub-continent, because it is not based on equality but on
numerical minority and other as a majority. It would be better for the British government to
partition the sub-continent by keeping in view the interests of the two nations. It will be a correct
decision religiously and historically”.
14. Promotion of Islamic Ideology: On 1st October 1947, while addressing the officers of the
Government of Pakistan, he said, “Their mission is the establishment of a state where they could
live like free people in their own socio-cultural set up necessary for the promotion of social
justice and Islamic ideology”.
15. Muslim Unity: Quaid-e-Azam once said while clarifying the root of Muslim unity. “What is
the relation which has made Muslims a single body? What is the rock on which the structure of
Muslim Nation is standing? What is the base which has secured the safety of the boat of this
Muslim Nation? That relation, rock and base is the Holy Quran.”
16. The Constitution of Pakistan: The Quaid-e-Azam while talking to an American journalist
said about the making of constitution of Pakistan. “Pakistani constitution is yet to be made but I
can say for sure that it would be of democratic type and would consist of the basic principles of
Islam. These principles can be implemented on our practical life as they were 1300 years ago. ”
17. Destination of Muslims: During the Congress rule from 1937 to 1939, the treatment to the
Muslims convinced them of their destination. Quaid-e-Azam in clear words said: “The Britain
wants to rule India, Mr. Gandhi and the Congress want to rule India and the Muslims. We say
that we will not let either the Britain or Mr. Gandhi to rule Muslims, we want to be free”
18. Strong Belief of Muslims: Quaid-e-Azam had a strong belief in achieving his goal. He said:
“We cannot be moved or diverted from our purpose and objective by threats or intimidations. We
must be prepared to face all difficulties and consequences, make al the sacrifices that may be
required of us to achieve the goal we have set in front of us”
19. Pakistan & United Nations
With the will of Allah, the Muslims were able to establish Pakistan. ON that occasion, on 15th
August, 1947 he said: “Muslims of India have shown to the world that they are a united nation,
their cause is just and righteous which cannot be denied. Let us, on this day, humbly thank God
for His bounty and pray that we might be able to prove that we are worthy of it. This day marks
the end of a painful phase in our national history and it should also be the beginning of a new and
a noble era”.
20. National Solidarity: Quaid-e-Azam wanted to establish such a Pakistan which is strong &
united from every respect. Once he said after the creation of Pakistan. “The people who think
that they will demolish Pakistan they are foolish & not in their senses. There is no any power in
the world who demolishes Pakistan. The roots of Pakistan are very deep & strong” In the light of
above mentioned facts we can easily conclude that the Quaid-e- Azam was truly aware of the
basic demands of an Islamic state and he struggled for it. According to his ideas Islam was the
only base of The Ideology of Pakistan.
Q3. Explain the Ideology of Pakistan in the light of sayings of Allama Iqbal?
Ans. Pakistan is the only state that came into being on the bases of strong ideology. Since its
establishment it has been demanded to accomplish its basic aim.
Ideology: The social or political Programme of any movement that becomes a collective
objective of any nation is called Ideology.
OR Ideology means such an aim according to which human beings planned about their future.
The Ideology of Pakistan The Ideology of Pakistan was the consciousness of the Muslims in the
historical perspective of the south Asian sub-continent that they were a separate nation on the
basis of the Islamic ideology. No doubt Islamic ideology is the base of ideology of Pakistan so
the basic fundaments of Islam are also the bases of the Ideology of Pakistan.
Ideology of Pakistan & Different Scholars Ideology of Pakistan is defined by the different
sociologist as: -
1. Syed Ali Abbas: Syed Ali Abbas former professor of history defined ideology of Pakistan as.
“Ideology of Pakistan and Ideology of Islam have same meaning. Actually ideology of Pakistan
is the practical shape of the teachings of Islam.”
2. Dr. Aslam Syed: Dr. Aslam Syed defined the ideology of Pakistan as. “Ideology of Pakistan
is the name of molding of individual and collective lives according to Islam and also of saving
from conflicting ideologies.”
3. Allama Allaud-Din-Siddiqui: A well-known scholar Allama Allaud-Din-Siddiqui defined
ideology of Pakistan as. “Ideology of Pakistan is the name of implementation of Islamic
principles on persons. On groups & on government and Islam should be stronger than the
strongest forces here”
Allama Iqbal & Ideology of Pakistan: Allama Iqbal was the person who for the first time gave
the concept of a separate state for the Muslims keeping in view the Two Nation Theory. He
clearly explained the Ideology of Pakistan in his sayings and poetry. Aflame Iqbal and Ideology
of Pakistan:
1. Separate Recognition of Muslims: Allama lqbal made it clear that the Muslims have the
separate recognition from the Hindus on the base of religion and culture. In this regard he said
“India is not a country, it is a Sub-continent of human beings belonging to different languages
and practicing different religions. Muslim nation has its own religious and cultural identity.”
2. Condemnation of Western Democratic Concepts: Allama lqbal was strongly against the
western concept of Democracy. Despite flourishing all over the world, this system cannot
provide solution of the problem of Islamic world. Iqbal was of the view that all social and
political problems can be solved with the help of Islamic system. He said, (Western democracy is
devoid of depth, it has merely an attractive out look.)
3. Concept of separate Muslim State: Dr. Muhammad Allama lqbal was great supporter and
preacher of separate Muslim state. He gave this idea of separate state for the Muslims in 1930
while addressing the annual meeting of All India Muslim league in Allah Abad, “I want to see
the Punjab, NWFP, Sindh and Balochistan in the form of one homogenous state. Whether India
gets independences under the crown of England or out of it, I think independent state of western
provinces is the destiny of the people living there.”
4. Commendation of Idea of Single Nation: In March, 1909 when lqbal was asked to address a
meeting held by Minvra Raj Amritsar but he refused to address that meeting & said. “I remained
the supporter of this idea but now I am of the view that preservation of separate nationhood is
useful for Hindus and Muslims birth. To have the concept of single nation in India is no doubt
poetic and beautiful but impractical regarding present circumstances.”
5. Concept of Two Nation Theory: Allama Iqbal explaining the two nation theory as: “Despite
living together for 1000 years, Hindus and Muslims have their own individual ideologies so the
only solution of political conflict in India is to have a separate independent parliament for each
nation.”
6. Eradication of Racial & Regional Prejudices: Allama Iqbal rejected the Racial & Regional
Prejudices. Once he said in this regard as: “Concept of nation and homeland is confusing the
Muslims. That is why Islamic humane objects are becoming dim. It is also possible that these
concepts may destroy the real concepts of Islam.”
7. Explanation of Relation of Islam & politics: Allam Iqbal was in the favour of basic concept
that politics is a part of religion (Islam) and Islam provides complete guidance about it, “Islam
does not consider matter and soul separate from each other. Allah, Universe and state all are the
basic elements of single unit. Man is not so alien that he should leave worldly affairs for the sake
of religion.”
8. Islam is complete code of life: In the annual meeting of Muslim League on December 29,
1930 at Allahabad, he said, “Islam is not the name of some beliefs and customs but it is a
compete code of life. In, Europe, religion is every one’s personal matter which divides the
human oneness into two opposite parts i.e. body and soul. In contrast to that in Islam, God,
Universe, soul, matter, sate and religions are bound to each other or in other words Muslims are
one nation”
9. Islam is a lively power In his Allahabad address he said: “Islam is a lively power which
frees human mind from thoughts country and race. If we understand this thing then we can be the
leaders of prominent Indian civilization.”
10. Islam is the way to success Allama Iqbal said in relation to Islam: “The lesson which I
learnt from history is that Islam always helped the Muslims. Even today, Ideology of Islam can
save your being from destruction by uniting your divided powers”.
11. No other ideology: of life than Islam On the publication of his poem, “Khazr-e-Rah” people
started to call Allama Iqbal as communist. He rejected this balance firstly in his essay and then in
a letter to All-e-Ahmed Sarwur in 1937. He said: “To me capitalism, communism and other isms
of this world have no importance. Islam is the only reality which is the reason of salvation. To
have a contract with any other ism is just like to be out of Islam.”
12. Opposition of Nationalism: He described the reason of opposition of nationalism in the
words: “I am opposed to nationalism, not because if it is allowed to develop in India. It is likely
to bring less material gain to Muslims. I am opposed to it because I see in it the germs of
atheistic materialism which I look upon as the greatest danger to modern humanity”
13. Separate Existence of Muslims: The fact is that even the enemies acknowledge that it was
Iqbal who made the idea of a distinct Muslim Nationhood crystal clear in the minds of the
masses. A bigoted Hindu leader Madan Mohan Malwiya once remarked. “Before Iqbal, we had
not the slightest idea that the Muslims possessed a separate existence in India. We regarded them
to be a part of a common nationalism”
14. Foundation of Pakistan: Allama Iqbal not only put forward the proposal of Pakistan‟s
creation by uniting the Muslim majority provinces of north-western India, he also explicitly
pointed out the foundations on which this state was to be established and was to function. He
said: “To address this session of All India Muslim League you have selected a man who is not
despaired of Islam as a living force for freeing the outlook of man from its geographical
limitations, who believes that religion is a power of utmost importance in the life of individual as
well as states.”
15. Unity of Muslim: World Allama Iqbal was a great supporter of Muslims Unity. He gave the
message to the Nation of unity, equality, fraternity & tolerance. He also declared that there is no
any concept of discrimination on the base of colour, cast and creed in Islam.
16. Geographical Limitations of Mankind: According to Allama Iqbal, Islam is a practical
way to eliminate the artificial distinctions of race and nation and to transcend beyond the
geographical limitations of mankind. He wanted to established Muslim nationality on ideological
lines: Allama lqbal categorically stated that the Hindus and the Muslims can‟t live together in
one state, and that the Muslims would succeed in making their own separate state sooner or later.
He advocated the separate nationhood of Muslims. Declaring Islam a complete code of life
Allama lqbal in the annual Session of All India Muslim League at Allahabad in 1930, demanded
a Muslim state in the North West of the sub-continent.
Q4. Describe the importance of the Ideology of Pakistan.
Ans. Ans. Pakistan is the only state that came into being on the bases of strong ideology. Since
its establishment it has been demanded to accomplish its basic aim.
Ideology: The social or political Programme of any movement that becomes a collective
objective of any nation is called Ideology.
OR Ideology means such an aim according to which human beings planned about their future.
The Ideology of Pakistan The Ideology of Pakistan was the consciousness of the Muslims in the
historical perspective of the south Asian sub-continent that they were a separate nation on the
basis of the Islamic ideology. No doubt Islamic ideology is the base of ideology of Pakistan so
the basic fundaments of Islam are also the bases of the Ideology of Pakistan.
IMPORTANCE OF IDEOLOGY OF PAKISTAN
Importance of Ideology of Pakistan is as under:-
1. Right of Self Determination: In the decent civilizations of the world, right of self-
determination has got the place of basic human right. The Muslim of sub-continent work hard for
the attainment of right of self-determination, on the base of this right the Muslim demanded
separate electorate in 1906 and this right was awarded to the Muslim in 1909‟s Minto Morley
reforms.
2. Protection of the Muslims of Sub-Continent: Ideology of Pakistan saved the Muslim of the
Sub-Continent. Because of the ideology of Pakistan, the Muslims of India who had become a
minority due to the western democracy became a great nation.
3. Cause of Independence of Muslims: Ideology of Pakistan is the cause of independence of
Muslims. Because of the ideology of Pakistan the Muslims of India got freedom and they got
social betterment. In addition to that other nations like Sikhs, Hindus and Christians had other
benefits out of that.
4. Ending of Hindu-Muslim Tension: After the creation of Pakistan, Hindu-Muslim tension
which had been a part of Daily life ended. Along with that tension the events of terrorism also
ended. They both got peaceful atmosphere which is necessary for the development of any
society.
5. Symbol of Security of the Muslims: The ideology of Pakistan is very important for the
Muslim of the Sub-Continent after the start of this theory the Muslims feel better and secured in
the Sub- Continent. The people who believe the ideology of Pakistan although belong to
different races and different areas, are united. Because of this natural unity, they can defeat
foreign conspiracies and enemies of Pakistan.
6. Character Building: Ideology of Pakistan is a source of Character Building of the Muslims.
Ideology of Pakistan is based on Islamic ideology and exemplary principles of Islam. So due to
the ideology of Pakistan we are able to establish the Islamic society in Pakistan and we create the
courage, honesty, tolerance, bravery, equality, fraternity & character building in Pakistan.
7. Unity of Islamic World: Ideology of Pakistan is laid down on the Islam. There is no any
discrimination on the base of colour cast, creed, state or a country in Islam and Pakistan is
obtained on the base of Ideology of Pakistan. So the unity of the Islamic world is the key factor
of the foreign policy of Pakistan and Pakistan tried his best to create the harmony and unity of
the Muslim World.
8. Source of Power: Islam gave the concept of two nation theory in sub-continent and secured
the separate recognition of the Muslims in sub-continent. Two nation theory protected the
Muslims in the hour of need especially in British rule, that‟s why ideology of Pakistan is the
source of power in the sub-continent on which base the Muslims struggle hard for the attainment
of Pakistan. Finally they succeed to achieve Pakistan.
9. Formation of Exemplary Society: The Muslims wanted to establish the exemplary society in
the sub-continent but this dream couldn‟t be fulfill in the united India. Muslims of India had a
brilliant chance to build and exemplary society in Pakistan after the creation of Pakistan.
According to the constitution of Pakistan, government is responsible e for the security of basic
human rights. This thing is necessary for an exemplary society.
10. Freedom from Hindu-British Society: After the death of Aurangzeb Allamgir the decline
of the Muslim of the Sub- Continent was started. In 1857 The British took-over the whole sub-
continent and Muslim became their ruled. In the 18th and 19th century The British increased
their efforts to spread Christianity and Hindus started to spread Hinduism. Under these
conditions the ideology of Pakistan saved them from such spreading.
11. Protection of Muslim Civilization & Culture: Right from the reign of Jalal-ud-Din
Muhammad Akbar, Hindus through their “Bhagti Movement”, had been trying to deprive the
Muslims of India from their identity as a separate nation. After the war of Independence in 1857
Hindus & The Britishs tried their best to demolish the Muslim Civilization and Culture and the
Muslims wanted to protect with their culture. The protection of Muslim Culture and Civilization
is only possible the ideology of Pakistan.
12. Symbol of Beneficence of the Society: The progress of the Muslims of the sub-continent
was hidden in the aim of getting Pakistan which was lightened by the creation of Pakistan.
Besides, ideology of Pakistan is ideology of Islam so it is in a way a source of beneficence on the
Day of Judgment.
13. Reason of Human Dignity: The basic aim of creation of Pakistan was the formation of such
state where Muslims can live their individual and collective lives according to the principles of
Islam. In addition to that there they can make such a society where courageous and morally high
people dominate. This heightens the human dignity. Creation of Pakistan up to a high extent
fulfilled this aim.
14. Source of Economic Development of the Muslims: Ideology of Pakistan is source of
economic development of the Muslims, because after the creation of Pakistan, Muslims got the
freedom from The British, and Hindu landlords. The Muslims have full control on trade, services
& agriculture. Exploitation of Muslims of the sub-continent came to an end. And they became
strong economically.
15. Industrial and Mineral Development: After the creation of Pakistan, Muslims used their
capabilities in finding and using the minerals blessed by God and made progress in the field of
industry and minerals.
16. Establishment of Welfare State: On the basis of ideology of Pakistan separate state for the
Muslims was to be established. In which they introduced democratic values, social system based
on Islam, justice & economic prosperity of the people which would led to the Pakistan towards
the welfare state.
17. Success for the Muslims: Ideology of Pakistan is the source of success for the Muslims in
the world. Due to the separate state, the Muslims became prosperous and they adopted Islamic
ways of life. They obey the Islamic principles and follow Islam and start to spend of their lives
according to Islam and introduced Islamic ethical system which led to the success of the
Muslims both in this word and the life after the death.
Q5. Write a comprehensive note on Two Nation Theory?
Ans. The social or political Programme of any movement that becomes a collective objective of
any nation is called Ideology.
OR Ideology means such an aim according to which human beings planned about their future.
TWO NATION THEORY In the historical perspective of the sub-continent Two Nation
Theory means that despite living together in the same country, the Hindus and the Muslims are
two separate nations. Though the Muslims and the Hindus both have been living together for
centuries, yet they could not merge with each other. BEGINNING OF TWO NATION
THEORY The history of two nation theory is as old as the history of man. According to the holy
Quran, the concept of one nation was produced before Adam. Quran says: “We Said: Go
down, all of you from here; but verily there cometh unto you from Me a guidance; and who
so follow My guidance, there shall no fear come upon them neither shall they grieve. But
they who disbelieve and deny Our revelations, such are rightful owners of the fire. They
will be therein.” Islam and Two Nation Theory: Islam has different character and temperament.
The concept of Two Nations was given by Islam 14 hundred years ago. According to Islam there
are only two nations in the world; Believers and Non-believers.
EVOLUTION OF TWO NATION THEORY IN INDIA: In the subcontinent Two Nation
Theory is as old as the history of the Muslims. Two nations theory had been formed in India
when Raja Samri of Kadanga Noor accepted Islam, because Hindus and Muslims of India
belonged to the same race. They were living in the geographically connected areas. They were
the citizens of one country. There was no huge difference between their customs. In spite of all
these common things, religious fervor had provided them such a strong base for nationalism
which altogether made the Muslims and everything different from Hindus. It is clear from the
words of the Quaid-e-Azam: “Pakistan was created on the very first day when first Hindu
accepted Islam in India”
1. Hazrat Mujadid Alf Sani & Two Nation Theory: Hazrat Mujaddad Alf Sani explained the
Two Nation Theory in 16th and 17th century:- “If Muslims want to live like a live nation then
they will have to get rid of all those paganism. They will have to live separately from Hindus. If
this consciousness of separate nationalism is not produced among the Muslims then the fear is
that they would be swept away in the flood of one-nationhood.” 2. Hazrat Shah Wali Ullah &
Two Nation Theory: Shah Wali Ullah was also a great supporter of two nation theory. He saved
the Muslims of the sub-continent at that time when the Muslims decline was started after the
death of Aurangzeb Allamgir in 1707. He advised the Muslim to be united and followed the
Islamic rules & regulations. He also advised the Muslims to give up Hindu and Un-Islamic
values. He considered that the Muslims are the separate nation from Hindus. 3. Sir Syed Ahmed
and Two Nation Theory: Sir Syed Ahmed Khan was the first Indian Muslim political leader who
used the word “Nation” for the Muslims of the sub-continent in 1867. During the Urdu Hindi
Controversy he came forward with two nation concept and declared that the Muslims were a
separate nation, having their own culture and civilization. He talked to Mr. Shakespeare,
Governor of Banaras and explained the two nation theory as: “Hindi Urdu conflict is the
starting of the space of separation between Hindus and Muslims which will gradually
increase and a day will come when both the nations will separate from each other after
division.”
4 Allama Iqbal and Two Nation Theory: Allama Iqbal awakened the Muslims of sub-continent
with his poetry to demand a separate homeland. He led the Muslims at every step and rendered
great services for the establishment of Pakistan. Allama Iqbal considered Islam as a complete
code of life. He said that he was fully convinced that the Muslims of India would ultimately have
a separate homeland, as they could not live with the Hindus in united India. The evolution of the
Two Nation Theory got momentum slowly. Allama Iqbal clearly stressed the need of a separate
state by including the province of NWFP, in his address at Allahabad in 1930. But the British
and the Hindus did not agree to it.
5 Quaid-e-Azam and Two Nation Theory: The Quaid-e-Azam was a big supporter of two-
nation theory. He said, “The foundation of Two Nation Theory was laid on the day when the first
non-Muslim of sub-continent became Muslim”. This two-nation theory was originated with the
arrival of the Muslims in the sub-continent. He said: “India is neither a country nor its
inhabitants are a nation. This is a sub-continent where many nations live; among these the Hindu
and the Muslim are two important nations”.
6 John Bright and Two Nation Theory: On 24th June, 1858 John Bright gave the concept of a
separate state for the Muslims of the sub-continent.
7 Syed Jamal Ud Din Afghani and Two Nation Theory: In 1879 Maulana Jamal-ud-Din
Afghani gave the concept of Two Nations in the sub-continent.
8 Molana Abdul Haleem Sharar and Two Nation Theory: In 1890 Maulana Abdul Haleem
gave the concept of the Two Nation Theory.
9 Walait Ali Bambook and Two Nation Theory: In 1913 Walait Ali Bambook presented the
Two Nation Theory.
10 Molana Ashraf Ali Thanvi and Two Nation Theory: In 1928, on the basis of separate
identity, Maulana Ashraf Ali Thanvi talked about separate state of the Muslims.
11 Murtaza Makesh and Two Nation Theory: In 1928, on the basis of separate identity,
Murtaza Makesh talked about separate state of the Muslims.
12 haudhry Rehmat Ali and Two Nation Theory: Chaudhry Rehmat Ali in 1933 suggested
the name of Pakistan on the base of Two Nation Theory, while he was a student of the
Cambridge University of England.
Importance of Two Nation Theory: The entire freedom movement revolves around Two
Nation Theory which became the basis of demand for Pakistan. It means that the Muslim of the
sub-continent were a separate nation with their distinct culture, civilization, literature, history,
religion and social values. Islam, the religion of the Muslims was based on the concept of
Tauheed and therefore could not be merged in any other system of religion.

Chapter # 2 HISTORICAL ASPECTS OF THE IDEOLOGY OF PAKISTAN

Q1. Describe the services of Hazrat Mujadid Alf Sani (Sheikh Ahmad Sirhindi) for the
revival of Islam in the Sub-Continent.
Ans. Hazrat Mujadid Alif Sani was a great Muslim saint and mystic of the Naqshbandia order.
He challenged the might of Akbar, the great Mughal emperor, to re-establish to glory of Islam
which had been gravely threatened by the anti-Islamic trends of Akbar. Brief Introduction of
Hazrat Mujadid Alf Sani Hazrat Mujadid Alf Sani, whose real name was Sheikh Ahmad title
name was baddrudin a descendant of the second pious Caliph Hazrat Umar Ibn Al Khatab for
which he was also referred as Farooqi. He was a prominent disciple of Khawaja Baqi Billah, an
eminent saint of the Naqshabandia spiritual order. Sheikh Ahmad was drawn into mysticism by
his father. Sheikh Abd-al-Ahad, a prominent Sufi and scholar. He received Khilafat from his
father in the Chishtiya and Suhurwrdiya spiritual orders. He is popularly known as Mujadid-i-
Afli-i-Sani (Receiver of Islam during the second Millennium). Sheikh Ahmad was born on June
26, 1564 at Sirhind, the Capital of Eastern Punjab during Mughal rule. Early Education He
received education under the most prominent and learned teachers at Sialkot and Sirhind. He
memorized the Holy Quran and then switched over to the study of Hadith, Tafsir (commentary)
and Ma‟qual (philosophy). He traveled from place to place to benefit from the renowned
scholars. During his wandering to quench his thirst for the mystical knowledge he came into
contact with the leading lights of Akbar‟s court Abu-al-Fazl and Faizi. When Abu-al-Fazl and
Faizi learnt of his brilliance and extraordinary mystical insight, they tried to draw him into the
Court of Akbar. However, Sheikh Ahmad‟s connection with the celebrated brothers Abu-al- Fazl
and Faizi did not prolong because of Abu-al-Fazl‟s un-Islamic trends. Sheikh Ahmad wrote his
famous book, Isbat-un-Nabuwwat (affirmation of prophet hood) in which he gave an excellent
explanation of the prophet hood.
RELIGIOUS AND SOCIAL SERVICES: When Sheikh Ahmad began his reform movement
Akbar was ruling the sub- continent and his anti-Islamic outlook had aggravated the social
environs. Akbar had no leanings towards Islamic principles and tenets. He promoted Hinduism
by marrying Hindu ladies and by allowing free access to the Rajputs and Hindus in his court. He
also appointed Hindu Rajputs on higher civil and military positions.
1. Opposition of Din-i-Ilahi:
The introduction of Din-i-Ilahi by Akbar was a grave attempt to distort Islam. He assumed the
title of Mujadid-i-Azam and Imam-i-Adil and issued orders pertaining to the religious matters
which were to be considered as authentic and final. The impact of Din-i-Ilahi greatly affected the
Muslim beliefs and trends. It split the Muslim society into several factions and promoted heretic
attitudes and practices.
2. Social Reorms: At that time Muslim society was ridden with un-Islamic practices and trends.
Under the Hindu influence, a firm and widespread belief in Karamat (miracles of the saints) had
developed in the society which greatly misguided the innocent people. In Sufism many means of
developing magical and supernatural powers, alien to Islam, had been developed.
3. Reforms in Tasawaf(Spirituality): The mystics and Sufis of those days openly denied the
authenticity of Sharia by declaring Sharia (the law of Islam) as superficial and external. They
even proudly manifested their indifference towards the Sunnah or Examples of the Prophet
(peace be upon him). The ulema and theologians ceased to refer to the Quran and Hadith in their
commentaries and considered jurisprudence as the only religious knowledge. By these trends the
religious spirit excessively diminished and gave rise to the juristic view of Islam.
4. Purgation of Muslim Society: Sheikh Ahmad undertook the job of purifying the Muslim
society of un-Islamic tendencies by sending a number of his disciples in all directions to preach
the true Islam. He asked them the emphasis on (Ittibat-i-Sunnah) following the examples of the
Holy Prophet (peace be upon him), and the commandments of Sharia in their sermons and
preaching‟s. The work was vigorously pursued in India and other neighbouring Muslim
countries. Sheikh Ahmad also began a correspondence with the prominent scholars of all Muslim
countries. In his letters he explained the religious doctrines and put great stress on the Ittibat-i-
Sunnah.
5. Struggle Against Atheism: Sheikh Ahmad was greatly opposed to the atheism and openly
denounced un-Islamic society. He worked very hard to restore the original teachings of Islam
and emphasized on the concept of Tauheed. He exposed the fallacy of Din-i-Illahi and came out
with full vigour to curb the influence of this satanic creed. He urged the Muslim to order their
lives according to the principles of Islam. He declared that mysticism without Shariat was
misleading and denounced those Ulema who had questioned the authority of Sharia.
6. Reformation of Nobles: Sheikh Ahmad stressed on the Muslims to revert to the purer Islam
by giving up heretical customs and practices. He laboured diligently to settle the differences
between the scholoars and the mystics. He initiated the leading nobles near the emperor into his
discipleship and through them exerted an influence to bring about a change in the life of the
Court. He was able to enlist Abdur Rahim Khan-e-Khana, Khan-i-Azam Mirza Aziz and Mufti
Sardar Jehan, the most influential personalities of Akbar’s era into his discipleship. He also
persuaded the great men of Jehangir‟s period to take an oath of Allegiance at Sheikh Ahmad‟s
hands. In the time of Jehangir Sheikh Ahmad was successful to a greater extent to extract a
solemn undertaking from the Muslims that they would not obey any orders repugnant to Islam.
Sheikh Ahmad adopted an effective method of persuasion by writing letters to the leading nobles
of the royal court. He began addressing letters written in a language, which would move
mountains, to leading nobles of the state, bemoaning the sad state in which Islam had fallen in
India, and reminding them of their duty. His letters are known as Muktubat-e-Imam Rabbani and
were addressed to, besides other leading nobles, Sheikh Farid, Khan-i-Azam, Sadr-i-Jehan and
Abdur Rahim Khan-e-Khana.
7. Emphasis on Islamic Values: Sheikh Ahmad persuaded the Muslims to adopt simple habits
in life and to strictly adhere to Namaz. He also explained the utility of Fasting and declared that
fasting protects the mankind from many sins. His efforts contributed a great deal towards the
popularity of Islam in the sub-continent.
8. Two Nation Theory: Sheikh Ahmad was a staunch advocate of the separateness of the
Muslims and desired to maintain the distinctive image of the Muslim Nationalism. He laid great
emphasis on the separate identity of the Muslims and adopted a very stern attitude against the
Hindus. Sheikh Ahmad firmly believed in Two-Nation Theory. He was in favour of maintaining
the differences between Hindus and Muslims. He wanted Jizya to be re-imposed on Hindus and
demanded the destruction of Hindu temples.
9. Wahdat-ul-Wajud and Wahdat-ul-Shahud: The philosophy of Wahdat-ul-Wajud was
presented by some Sufis of Akbar‟s time. They believed that the entire Universe is the symbol of
Almighty God and a source of revelation of God‟s sovereignty. The advocates of Wahdat-ul-
Wajud believed that there was no living difference between the Man and his creator God and
both individual and God are not separated from each other. They also believed that every particle
of the universe represented the presence of God and, therefore, the worship of God‟s creature
amounted to the worship of God. Sheikh Ahmad openly negated this philosophy and declared it
as ultra vires to the principles of Islam. He presented his philosophy of Wahdat-ul-Shahud which
meant that the creator and creatures were two different and separate entitles.
10.Struggle Against Jehangir's Policies: Sheikh Ahmad also dealt with matters, other than
religious revival in his letters. This policy drew him into serious difficulties. Asif Jah, the Prime
Minister of Jehangir‟s court alerted Jehangir of the mounting popularity of Sheikh Ahmad by
inciting the Emperor that Sheikh Ahmad‟s anti-Hindu views were creating unrest in the country.
Jehangir summoned Sheikh Ahmad to his court and asked him to explain his statements. Sheikh
Ahmad appeared in the royal court in a highly dignified manner and explained his statements in a
courageous style. Someone pointed out to Jehangir that Sheikh had not performed that act of
Prostrations. When he was asked to perform Sajdah was only due to Almighty God. Jehangir,
infuriated over this blunt reply ordered the Sheikh to be imprisoned in the Fort of Gawaliar.
11. Struggle during Imprisonment: Sheikh Ahmad did not shirk his preaching of Islam during
his imprisonment. After two years, Jehangir feeling repentful, released him from the fort and
venerated him with a dress of Honour and 1000 rupees for his expenses. He was given the option
of going back to Sirhind or remains in the royal court. Sheikh Ahmad preferred to stay in the
royal court. In order to popularize Islam a number of Muslim reformers and revivers adopted a
liberal point of view in their preaching so that a large number of people could be attracted toward
Islam. They, however, were successful to a great extent, but at the same time this liberal
approach gave rise to the concept of joint nationalism. This trend proved injurious to the separate
and distinct national image of the Muslims.
12. The Influence of Sheikh Ahmad’s Efforts: The efforts of Sheikh Ahmad to purify the
religious and practical life of the Muslims left an indelible impact on the history of Muslim
India. Allama Iqbal poet- philosopher of the East has paid rich tributes to Sheikh Ahmad in one
of his poems for refusing to perform the act of prostration before the emperor. Allama Iqbal
considers him as the spiritual guardian of the Muslims of India. His movement for the cause of
Islam gave a new life to the Muslims and is regarded as the call back of Muhammad, which left
far-reaching impact in religious and practical fields.
13. Death After living for three years with the emperor Jehangir, Hazrat Mujadid sought
permission to leave for Sirhind. He passed away on December 10, 1024 A.D. and was buried in
Sirhind. Conclusion: Sheikh Ahmad, till the last breath of his life continued with the propagation
of Islam. He drew a distinction between Islam and atheism. He considerably prevailed upon
Jehangir to alter his religious view and abandon his father‟s religious policies. Jehangir under the
influence of Mujadi‟s preaching, order Khutaba (holy sermon) to be recited and cow slaughter to
be carried out as required by Islamic principles, Jehangir also agreed to the construction of a big
mosque on the advice of Mujadid. Hazrat Mujadid Alf Sani was the most powerful religious
personality in the history of India. He was a widely read scholar and a magnetic orator. He got an
opportunity in a liberal atmosphere in Jehangir‟s reign to use his powerful pen to denounce
Akbar‟s religious innovations. Mujadid Alf Sani was the only individual in the history of India
who opposed Akbar and thereby invited his wrath. He is considered as the pioneer of Muslim
Self-assertion by denouncing un-Islamic practices. In short Hazrat Mujadid-e-Alafsani checked
the pressure of non Islamic customs, converted a great number of Hindus to Islam, provided pure
Islamic teachings and eradicated the wrong ideas of so called Mystics. We can say that he was
the first person who understood the Hindu amalgamation in Islam and purified it.
Q2. Write down the services of Hazrat Shah Wali Ullah.
Ans. After the death of Aurangzeb (1707) the Muslim society faced some serious problems. The
Mughal Empire had fallen into the hands of most incapable successors of Aurangzeb who could
not withhold the supremacy of the Muslim rule because they indulged into luxurious life. With
the weakness of the Muslim Empire, Islam, the religion of the Muslims, faced serious problems.
Birth and Early Life: Hazrat Shah Wali Ullah was born in a pious family of Delhi on 21st
February, 1703, four years before the death of Aurangzeb. His real name was Qutub-ud-Din and
later on came to be known as Wali Ullah for his pious habits. His father Shah Abdur Rahim was
well-known for his piety and profound knowledge of Islam. Shah Abdur Rahim was a Sufi and
theologian. He was engaged in the compilation of Fatawa-i-Alamgiri by the emperor Aurangzeb.
Shah Abdur Rahim, his father, died at the age of 77 when Shah Wali Ullah was just 17 years old.
He transferred the Baia (authority in sufism) and Irshad (spiritual education) to Shah Wali Ullah
at his death bed and said, his hand is my hand. After the death of his father Shah Wali Ullah
began teaching at Madrassa Rahimiya of Delhi where he taught for 12 years.
Education: Shah Wali Ullah received his early education in spiritualism and mysticism from his
father. He memorized the Holy Quran when he was seven years old. He received education in
Tafsir, Hadis and acquired spiritual discipline from his great father. He also studied metaphysics,
logic and Ilm-ul-Kalam under his father. Shah Wali Ullah excelled in every discipline of the
Islamic learning. He completed his studies in the fifteenth year of his age in all the prevalent
customs and traditions of his country. He studies Sahih-i-Bukhari and often attended his father
during the reading of the Holy Quran. Shah Wali Ullah also acquired knowledge of various
branches of jurisprudence (Fiqah). He studied Sharh-i-Waqaya and Hidaya and some portion of
Usul-i-Fiqah. Shah Wali Ullah did not confine his appetite for knowledge to the study of
theology but was equally well versed in the humanities branch of knowledge as well. He studied
Mujizal Qanun of Hikmat and Sharh-i-Hidaya-i-Hikmat in the field of medicine and Tib.
Pilgrimage to Makkah and Meetings With Arab Ulemas: He went to Arabia for higher studies
and performing Haj in 1730. He received education under the most capable teachers of Makkah
and Medina. He received his education from Sheikh Abu Tahir Bin Ibrahim of Median. He also
obtained the Sanad in Hadis from Sheikh Abu Tahir who possessed extraordinary intellectual
potentialities. He came back from Saudi Arabia in 1734.
CONDITIONS OF THAT AGE The un-Islamic trends and practices were flourishing and a
general ignorance of Islam, Quran and Hadith and created anguish amongst the religious saints.
The time and situation was ripe for the reformers and revivers to emerge to purge the Muslim
society of these trends. Consequently an era of religious regeneration began with the emergence
of Shah Wali Ullah a great Muslim thinker, reformer and Muhadis.
1. Social Conditions: During these days political and social turmoil was rampant in the sub-
continent. Life, property and honour were not secure as there were a number of disruptive forces
at work in the Muslim society. The Mughal Empire after the death of Aurangzeb, was in the
hands of the incapable successors who were unable to withhold the glory of the empire. The
Mughal Empire gradually began to collapse with manifest signs of decadence.
2. Religious Conditions: The religious groups were also claiming their superiority and the tussle
between the Shia and Sunni sects was posing serious threats to Muslim nobility.
3. Political Conditions: The stability and strength of Aurangzeb time was lacking in the
political, social and religious sections of the society. The Marhatas and Sikhs had gained a firm
foothold that usually raided the seat of the Government, Delhi, sometime occupying the old city
physically for short durations. The rise of Marhata might promote Hindu nationalism which
intensified the social decay in the Muslim society.
SERVICES OF SHAH WALIULLAH: Shah Wali Ullah, as has been mentioned in the
preceding pages, went to hejaz for his higher education and for performing Haj. During his stay
at Makkah Shah Wali Ullah saw a vision in which Holy Prophet (peace be upon Him) blessed
him with the tidings that he would be instrumental in the organization of a section of the Muslim
society. So he set himself to work for the betterment of Muslim society. A brief description of
his services is as under:
1. Religious Reforms: Shah Wali Ullah immediately set himself to the sacred task of spiritual
consolidation of Muslim society. He prepared a few students and gave them knowledge in
different branches of Islamic learning. They were entrusted with the job of imparting the
knowledge to others.
a) Islamic Practices: Shah Wali Ullah persuaded the Muslim to strictly follow the footsteps of
the Holy Prophet (peace be upon him). He introduced the basic principles of Islam to the people.
He advocated the Quranic education for the welfare and benefits of the Muslims and asked them
to abandon un-Islam trends and practices. He urged the people to lead a simple life and avoid
involvement in the luxuries of the world. He initiated tatbiq (integration) of the Muslim society
which was on the verge of destruction. By adopting the method of tabiq he introduced liberal
element and thus brought elasticity in the understanding of Islam.
b) Ijtehad: He adopted a balanced approach and understanding towards religious matters. He
thoroughly studied all schools of thoughts and expressed what was right and just in a mild and
sophisticated way without hurting anyone. He removed misunderstanding to a larger extent,
between Shais and Sunnis and in this way provided a spiritual basis for national solidarity and
harmony. He presented Islam in a more rational way to make it acceptable to the larger number
of people. He himself states, I was informed through Ilham (inspiration) that I would have to
undertake this responsibility. The time has come when every injunction of the Sharia and the
general instruction of Islam should be presented to the world in a ration manner.
c) Jihad: Shah Wali Ullah got in touch with rulers and impressed upon them to enforce Islamic
laws. He also urged them to mould their lives, according to the Islamic way. He educated the
Muslim soldiers on the importance of Jihad and asked them to go for Jihad for the glorification
of Islam.
d) Economy: He asked the traders to adopt fair principles of trade as preached and practiced by
the Holy Prophet (peace be upon him). He informed the people about the sins of accumulation of
wealth and asked time to keep as much wealth with founder of modern Muslim India and as such
the father of modern Muslim India. He produced illuminaries like Sir Syed Ahmad Khan who
rendered meritorious services to the Muslims of India to draft their destinies.
e) Removal of Sectarianism: In his time the Shias and Sunnis were aggressively hostile to each
other and their rivalry was damaging the Muslim unity. Shah Wali Ullah wrote Izalat-al-Akhifa
and Khilafat-al-Khulafa in order to remove misunderstanding between Shias and the Sunnis. He
refused to denounce Shias as heretics.
f) . Balance Between Four Muslim Schools of Thoughts: Shah Wali Ullah adopted an
analytical and balanced approach towards he four schools of thought of mysticism. In order to
create a balance between the four schools, i.e., Hanafi, Hambali, Shafi and Malaki, he wrote Al
Insaf fi Bayan Shab al Ikhtilaf in which he traced their historical background.
2. Political Reforms: Apart from imparting religious education of Muslims, Shah Wali Ullah
also provided leadership to the Muslim in the political field. He came out with his great wisdom
and foresight to create political awakening in the Muslims of India.
a) Struggle against Anarchy: The rise of Marhatas and Sikhs had posed serious problems to the
Muslim rulers. The Mughal rulers were no more in a position to withhold the supremacy of the
Muslim rule which was gravely jeopardized by the emergence of the Sikhs, Marhatas and other
non-Muslim forces. Shah Wali Ullah came up to tackle his precarious situation. He had rightly
noticed that if the Marhatas are not checked effectively the political power of the Muslims would
disappear for ever. He wrote letters to the leading Muslim nobles and informed them of the
critical situation hanging on the head of the Mughal rule. He asked chieftains to come around. He
eventually won over Najib-ud-Daula, Rehmat Khan and Shuja-ud-Daula against Marhatas.
b) Steps to Check the Marhatas: However, the Muslim chiefs were unable to face Marhatas
effectively. Their resources were inadequate to crush the Marhatas power. Shah Wali Ullah,
therefore, looked forward to Ahmad Shah Abdali. He, on the call of Shah Wali Ullah, came to
India and inflicted a crushing defeat on the Marhatas at the Third Battle of Panipat in 1761. The
victory of Ahmad Shah Abdali at Panipat blasted the Marhats power and paved way for the
revival of Islam in India.
c) Efforts for Muslim Unity: He advised the Muslims to be united for the sake of Muslim
society. And keep in mind the Islamic teachings of brotherhood. He taught them to work for the
betterment of humanity and to follow the teachings of Islam regarding Non-Muslims. He was a
great advocate of human rights especially of Non- Muslims. d) Two-Nation Theory: Shah Wali
Ullah was a staunch supporter of Two Nation Theory. He played a vital role to make Muslims a
strong nation on the bases of their Culture, History and heritage. His teachings proved helpful
and saved Muslim culture from the amalgamation of Hindu customs.
3. Literary Services of Shah Wali Ullah: Shah Wali Ullah wrote 51 books, on mysticism and
other branches of Islamic learning which deal with religious, economic and political problems.
23 books were in Urdu and 28 were in Persian.
a) Translation of the Holy Quran: His outstanding work was his translation of the Holy Quran
into simple Persian language which was the literary language of his days. He produced this
masterpiece of literature in 1737-38 which invited great criticism from the orthodox Ulema who
threatened him even with death. Shah Wali Ullah‟s translation was an exceptional act as there
had never been a translation of the Holy Quran before in a foreign language. His translation
brought the knowledge of the Holy Quran within the reach of an average literate person who
found it easier to read and understand the Holy Quran in a language other than Arabic. After
Shah Wali Ullah his two sons Shah Rafi-ud-Din and Shah Abdul Qadir prepared Urdu versions
of the Holy Quran.
b) Hujjat-ullah-al-Baligha: Hujjat-ullah-al-Baligha is another famous work of Shah Wali
Ullah. In this work Shah Sahib has discussed in details the reasons of the social and religious
decay of the Muslims. He has also discussed the importance of application of Ijitihad in his book
and has mentioned the intellectual and scholastic requirements of a Mujtahid priest.
c) Izalat-al-Khifa and Khilafat-al-Khulafa: Shah Wali Ullah wrote Izalat-al-Khifa and
Khilafat-al-Khulafa in order to remove misunderstanding between Shias and the Sunnis. He
refused to denounce Shias as heretics.
d) Al Insaf fi Bayan Sbab al Ikhtilaf: Shah Wali Ullah adopted an analytical and balanced
approach towards he four schools of thought of mysticism. In order to create a balance between
the four schools, i.e., Hanafi, Hambali, Shafi and Malaki, he wrote Al Insaf fi Bayan Shab al
Ikhtilaf in which he traced their historical background.
e) Fuyuz-al-Haramain: In Fuyuz-al-Haramain:, Shah Wali Ullah depicts one of his dreams
during his stay in Arabia. He describes that the God Almighty chose him as an intermediary to
establish a new order in his time. Beside the above mentioned works Shah Wali Ullah wrote
many other books on different topics. They include al-Nawadar-Min-al-Hadis, Aqad-al-Jaiyad-
fi-Ahkam writings are produced in Arabic and Persian languages.
4. Social Reforms: In Shah Wali Ullah's time Muslims were indulged in many non-Islamic
customs because of co-existence with the Hindus. He took following steps to beware the
Muslims of these problems:
1. He struggled to get rid of the Hindu concept about the marriage of the widows and told the
Muslims that it is the Sunnah of The Holy Prophet (PBUH)
2. He told the Muslims to avoid superstitions, charm wearing and other such practices.
3. He also struggled against the dowry and other such unnecessary expanses on the time of
marriage.
4. He tried to abolish mourning on death more than three days as it was against Islamic
teachings.
5. He advised the Muslims to work for lawful earning and to avoid (Usury) interest on loan.
6. He also worked against the unjust distribution of wealth.
7. He preached simplicity.
8. He worked against the sectarianism and grouping.
Madrassa Rahimia: Madrassa Rahimia and other institutions founded by him, imparted
education in the light of his works. A bunch of religious nationalist was prepared by these
schools who interpreted Islam according to his doctrines. Shah Abdul Aziz, the eldest son of
Shah Wali Ullah led these religious nationalists to wage Jihad for the liberation of Muslim India
and ultimately to build edifice for a Caliph state on the principles of Islam as described by Shah
Wali Ullah‟s doctrines.
Conclusion: In short Imam-ul-Hind Hazrat Shah Wali Ullah, a great saint, scholar and reformer
is one of those great personalities of Islam who, with his dedicated services had brought the
Muslim society together on the stable foundations. He continued the work of Hazrat Mujadid Alf
Sani and struggled for religious, cultural political and social revival of the Muslims.
Q3. Write a note on Mujahddin Movements.
Ans. In the history of Sub-Continent Jihad Movement (Tehreek Mujahideen) is considered a
milestone. This movement was not only for the revival of Jihad for the destruction of British rule
in India but also for the purification of Muslim Society.
Founder of Mujahideen Movement: Syed Ahmed Barailvi the founder of this movement was
the inheritor of the mantle of Shah Abdul Aziz. He was born on October 24, 1786 in a
respectable family of Rai Barily. Beginning of Career: From the very beginning he had an
inclination of becoming a solider rather than endeavoring to become renowned scholar or mystic
as did his predecessors. Syed Abmed began his career as a Sawar in the service of Nawab Amir
Khan, the ruler of Tonk in 1810. During his service Syed Ahmed learnt military discipline and
strategy which made him a great military commander in the years to come. Beginning of The
Discipleship of Shah Abdul Aziz: Syed Ahmed left the service when Amir Khan refused to fight
after Tonk fell to the British. Tonk was declared as Dar-ul-harb by Shah Abdul Aziz and Syed
Ahmed could no longer serve there and returned to Delhi by walking 318 miles from Lucknow to
Delhi. By now Syed Ahmed had decided to come under the discipleship of Shah Abdul Aziz. In
1807 he took the oath of allegiance (baia) at the hands of Shah Abdul Aziz and entered the fold
of Naqshbandia, Qadriya and Chistiya sufi order. Syed Ahmed as a Preacher: Syed Ahmed
Barailvi was greatly impressed by the preaching and doctrines of Shah Wali Ullah and was
staunch disciple of his son Shah Abdul Aziz. In 1818, Syed Ahmed wrote Sirat-i-Mustaqim. In
this project his two distinguished disciples, Shah Ismail Shaheed and Maulana Abdul Haye,
assisted him in the preparation of the book. The work is an excellent summary of the
philosophies, doctrines and reforms of Shah Wali Ullah which he had expressed in a number of
his famous books. At this moment Syed Ahmed switched over to the public preaching. He
proved a great success, as a preacher, in spite of the lesser rhetoric in his sermons. Beginning of
Jihad Movement: Syed Ahmed was extremely dismayed to see the decline of the Muslims in
their religious and ideological commitments. He earnestly desired to see the restoration of the
supremacy of Islam in India. The purpose of his life and struggle was not confined to the spread
of Islam by preaching only, but he believed in taking practical steps for this purpose. The main
objective before Syed Ahmed was the establishment of a state which was based on Islamic
principles. In 1823, he started Jihad Movement. Preparation for Jihad against Sikhs: In the time
of Syed Ahmed Punjab was ruled by the Sikh ruler Ranjit Singh who was regarded as an
autocratic and tyrannical King. The Muslims heavily suffered under his tyrannical rule and were
denied liberty and freedom to perform and practice their religion. The N.W.F.P. had also fallen
to the Sikh domination and was included in the Sikh regime. The holy places of the Muslims i.e.
mosques shrines were turned into temples and stables, by the Sikh regime. Azan was forbidden
and the religious practices of the Muslims were interrupted frequently.
1. 30. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 29 Syed Ahmed did not confine
himself to Delhi but also visited the neighbouring places. During one of his visits to
Rampur, some Afghans complained to him about the wide-scale persecution of the
Muslims by the Sikh regime Syed Ahmed decided to launch his Jihad movement against
the Sikh regime on his return from Haj. Syed. Ahmed left for Makkah in 1821 along with
Maulana Ismail Shaheed, Maulana Abdul Haye and a large number of followers and
admirers to perform Haj. Syed Ahmed performed haj and remained absent for nearly two
years. They returned to Delhi and the preparation for Jihad against the Sikhs began.
Objectives of Jihad Movement: Following were the objectives of Jihad Movement: 1.
Establishment of Islamic Rule in the Sub-Continent and end of Sikh Rule. 2. Reformation
of Muslim Society. 3. Restoration of Jihad. 4. Advice of Simple Ways of Living 5. End
of Innovations in Islam 6. Struggle against the Conspiracies of Christian Missionaries.
Declaration of Jihad: Syed Ahmed believed that if Punjab and N.W.F.P were liberated of
the Sikh domination, the Muslims would regain their old position. He, therefore, picked
up Punjab to begin his Jihad movement against the Sikhs and selected N.W.F.P. to begin
his operation for the elimination of the non-Islamic forces. He directed Maulana Ismail
and Maulana Abdul Haye to march with a party of six thousand followers from Rai
Baraily. He himself set out via other parts of Punjab and Delhi to muster support for his
movement. Syed Ahmed invited the people to join him in Jihad against the un- Islamic
regime to save the Muslims of the Sikh domination. Establishment of War Headquarter:
Syed Sahib reached Nowshera in December, 1826 and established his headquarter. He
sent a message to the Sikh ruler Ranjit Singh to embrace Islam or be ready to face the
Muajahideen in the battle-field. Ranjit Singh turned down the offer scornfully and
expressed a high degree of disdain for Islam and the Muslims. Akora Fight: Syed Ahmed
began his Jihad against the Sikhs by challenging the army at Akora on 21st December
1826. The Sikhs had gathered a strong force at Akora under General Budh Singh. The
fight at Akora was a night assault when nearly 900 Muslims pounced on the sleeping
Sikhs. It was a successful mission and heavy loss was inflicted on the Sikhs. Budh Singh
being extremely demoralized decided to withdraw from Akora. Hazro Fight: In 1827 the
Mujahideen fought second battle at Hazro which too was a great success. This success
encouraged the Mujahideens and they became poised to fight for Islam. Establishment of
Islamic Khilafat:
2. 31. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 30 The astonishing success of
the Mujahideen in two encounters gave immense popularity to the Jihad movement.
People gathered in large number around Syed Sahib. Many pathan chiefs joined Syed
Sahib and took an oath of allegiance at the hands of Syed Ahmed on January 11, 1827
and accepted him as Amir-ul- Momineen. Yar Muhammad the Governor of Peshawar
also joined Syed Ahmed in his movement along with other prominent pathan leaders like
Pir Hakrnan Khan. Gradually the number of the Muslim forces rose to 80,000. The
establishment of Islamic system of Government greatly reduced the influence of the tribal
Chiefs. He also introduced social reforms and asked the local people to abandon their old
customs and life patterns. He urged them to adopt Islamic way of life and be refrained
from taking intoxicants. This Khilafat remained for four years. Gorilla Activities: From
1827 to 1831, the Mujahideen started gorilla activities against Sikhs and inflicted great
losses upon them. Sikh Conspiracy against Syed Sahib: The Jihad movement went
through the early stages of struggle with amazing success. At this time a conspiracy was
 hatched against the Jihad movement. Sardar Yar Muhammad was bribed to betray Syed
Sahib and join the Sikhs against Mujahideen. The Sikhs brought pressure on Yar
Muhammad Khan who tried to poison Syed Ahmed which he survived. In 1829 Yar
Muhammad was killed in an encounter against the Mujahideen. Occupation of Peshawar:
Syed Ahmed set out for Kashrnir and Peshawar. The Sikhs under the French General
Ventura saved Peshawar and handed it over to Sultan Muhammad Khan the brother of
Yar Muhammad Khan. Syed Ahmed reached Hazara Hills and attacked the Sikh forces
under Man Singh and General Allard. This assault was repulsed. However, Syed Ahmed
made another assault on Peshawar which was successful. Sultan Muhammad Khan, who
was fighting against the Mujahideen was arrested and pardoned by Syed Ahmed. Syed
Ahmed occupied Peshawar in 1830. In November, 1831, after nearly two months of
occupation of Peshawar, Syed Ahmed withdrew from Peshawar in favour of Sultan
Muhammad Khan who promised to pay a fixed amount to the Mujahideen as tribute.
Balakot Fight and Martyrdom of Syed Ahmed: After relinquishing Peshawar, Syed
Ahmed shifted to Balakot and began his movement from Rajauri in 1831. Balakot is a
small town in the Mansehra division and falls in the Hazara district. The Mujahideen
were attacked by the Sikh army under the command of General Sher Singh. A fierce
battle was fought between the Sikhs and the Muslims. The Mujahideen fought bravely
but could not stand the much stronger and superior forces. The Muslims were defeated in
the battle in which Syed Ahmed Shaheed, Shah Ismail Shaheed and many other followers
of Syed Sahib laid their lives and died as martyrs while fighting for the cause of Islam.
With the death of Syed Ahmed the Jihad movement could not be carried out with the old
enthusiasm. The Jihad movement did not die after defeat at Balakot. Some of his
disciples struggled to continue the movement and were successful to a
3. 32. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 31 certain extent. But the
movement extremely lacked in organized leadership after Syed‟s death and, therefore
could not be conducted for a long time. Causes of Failure: Although Jihad Movement
was a sincere effort for the restoration of Islamic glory in the Sub-Continent yet it met
with failure for the following reasons: 1. Lack of proper training of Mujahideen 2. Lack
of funds and Equipment 3. Well equipped and large Sikh Army 4. Deceit of Pathan
Chiefs 5. Local Controversies on Implementation of Tax after the Establishment of
Khilafat 6. Sikh Conspiracies and Secret Opposition of The British 7. Lack of Leadership
after the Martyrdom of Syed Ahmed and Shah Ismail Conclusion: No doubt Jihad
Movement remained unsuccessful but it affected the Muslim Mentality on a large scale.
Mujahideen fought for the cause of Islam even without proper training and sufficient
equipment. Their sacrifices not only inspired the Muslims to think about the renaissance
of Islam but also made them aware of the prevailing political situations in the Sub-
Continent. In short we can say Tehreek Mujahideen paved the way for the Muslim
struggle for freedom. Q4. Discuss the educational, political, religious, social and literary
services of Aligarh Movement (Sir Syed Ahmed Khan). Ans. Sir Syed Ahmed Khan was
born in 1817 in Delhi. After early education he joined East India Company in 1835 as a
sub clerk in the Court of law. In 1846 he promoted to Chief Judge. During the war of
independence (1857) he was in Bajnor where he saved British women and children
putting himself into the risk. Owing to this service Sir Syed was asked to work as a
Governor but he refused because he wanted to serve the Muslims. Back ground: After the
war of independence the Muslims were the target of the revengeful activities of the
 British Govt. And the Hindus got an opportunity to make the British believe that the
Muslims were a threat to the British rule. As a result national recognition of the Muslims
was in sever danger. At that crucial time Sir Syed Ahmed Khan was the first leader to
come forward and tried to rescue the national pride of the Muslims, He started Aligarh
Movement. Objectives of Aligarh Movement: Aligarh Movement was established to
fulfill the following targets: 1. To build confidence between the government and the
Muslims. 2. To persuade the Muslims to acquire Modern knowledge and English
language. 3. To hold back the Muslim from the politics. Educational Services:
Educational Services of Aligarh Movement:
4. 33. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 32 Sir Syed Ahmed Khan
wanted the Muslim nation to be educated to keep pace with the modern advancement. He
was of the opinion that honour of the nation could be achieved only by education. He
advised the Muslims to get the most modern western education. He established
educational institutions for the Muslim youth and guided them both theoretically and
practically. 1. School in Muradabad Sir Syed Ahmed Khan established the educational
institution in Muradabad 1859. That was a Persian school. 2. School in Ghazi Pur Sir
Syed Ahmed Khan established a school in Ghazi Pur in 1862. 3. Scientific Society: Sir
Syed established a unique institution Scientific Society in Ghazipur in 1863. The
Headquarters of this society were shifted to Aligarh in 1876. The purpose of its
establishment was to acquire the books in other languages, and translate them in Urdu.
Sir Syed stressed upon the need for education in English language so that the Muslim
generation could learn the Western are modern knowledge as soon as possible. 4.
Establishment of M.A.O. School Aligarh Sir Syed Ahmed Khan set up M.A.O. School in
Aligarh in 1875; later on (in 1877) it was upgraded to college. This institution became
Muslim University Aligarh in 1920. 5. Muhammadan Educational Conference: Sir Syed
established another organization in 1886 to provide funds to fulfill the requirements of
Aligarh movement. This organization served the Muslim community in all the fields
(social, political and religious). The main aim was to inspire the Muslims to work in the
field of education. It was this movement that laid the foundations of All India Muslim
League in Dhaka in 1906 in its annual meeting. Syllabi: “Philosophy will be in our right
hand, natural science in our left hand and the crown of Islamic ideology will be on our
head” were the thoughts of Sir Syed Ahmed Khan when deciding the syllabi of the
institutions. He put every effort to make the syllabus a good blend of Western, Eastern
and Islamic education. Conclusion: No doubts s Ahmed Khan up ft the educational s of
the Muslims The services of the English teachers like Arnold, Morrison and Archibold
hired. Some versatile personalities of the sub-continent were appointed as teachers. The
Teacher to teach Sansikrit was a Hindu. Many other institutions were also found
following the Aligarh Movement in various cities of the country. Thus Aligarh
Movement was the pioneer to bring a revolution in the field of education. Literary
Services of Sir Syed Ahmed Khan: 1. Prolific Writer: Sir Syed himself was a prolific
writer. Luckily he was s by a group of intellectuals, essayists, critics, hi and poets. Ho
used itera for the national progress.
5. 34. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 33 The Muslims followed the A
Movement, and they achieved their objectives. 2. Khutabat-e-Ahmadia: In 1869 Sir
Syad , Khan wrote a book Khutabat-e-Ahma do defend the Holy Prophet (PBUH) in
reply to „A More‟s book. 3. Tabbain-ul-Kalam: He wrote a commentary on Bible called
 Tabbian-ul-Kalam 4. Risala Tehzib-ul-lkhlaq: In 1970 Sir Syed Ahned Khan published a
pamphlet, Risala Tehzib-ul-lklhaq in which he described social problem of the Muslims
and he tried to eliminate the prejudice among the Muslims towards the Non-Muslims. 5.
Asar-us-Sanadeed: For the social welfare of the Muslims he wrote Asar-us-Sanad 6.
Translation Works: Following books were translated: Ain-akbari, Tuzok-e-Jahangri, &
Tarikh-e-Sarkashi Bajnor In addition to all this Sir Syed also wrote Tafseer-ul-Quran,
Loyal Muhammadan of India & Asbab-e-Baghawat Hind. 7. Works of the other writers:
Maulana Shibli Nomani wrote Seerat-un-Nabi, Al-Farooq, Al-Ghazali, Al- Mamoon.
Deputy NazeerAhmed wrote Mareat-ul-Uroos, Toba-tun-nasuh, lbne-ul- Waqat. Maulana
Altaf Hussairi Hall wrote Mussadas-e-Hali, Diwan-e-HaIi, Moazana Daber-o-Anees and
Hayat-e-Javaid. Social And Economic Services of Aligarh Movement: Sir Syed took
many steps to regain the lost social and economic status of the Muslims. The suppressed
and ruined community became dynamic. 1. Lost Glory Sir Syed Ahmed guided the
Muslims on every level to regain their lost glory. 2. Risala-e-Asbabe-Baghawat-e-Hind
After the war of independence 1857, he wrote Risala-e-Asbabe-Baghawat-e- Hind in
which he described the actual reasons behind this war. 3. Loyal Muhammadans of India
Sir Syed wrote this book to make the British aware of the services of the Muslims.
Through this book he got sensible behviour of the British for the Muslims of India. 4.
Government Jobs for the Muslims As a result of Sir Syed‟s campaign, the Muslims of
India got remarkable jobs in Govt. sector on a large scale. 5. Orphanages He established
orphanages for Muslim children so that they may not become Hindu or Christian. It was
really a great service of him. In this way he tried to construct a bridge between the British
and the Muslims. He succeeded in getting attitude finally changed and the Muslims, once
again, joined the main stream. Political Services of Aligarh Movement
6. 35. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 34 Sir Syed advised the
Muslims to remain away from politics and he himself took important steps to educate the
Muslims for their socio-economic restoration so that they might acquire the status
equivalent to that of Hindus. He was of the view that education is the only weapon to
keep pace with model advancement. 1. Two Nation Theory He was no doubt in the
favour of Hindu Muslim unity in the beginning but after Urdu-Hindi Controversy he
came to know the nature of the Hindu nation. Then for the first time in the History he
used the word “Nation” for the Muslim in 1867. So we can say he was the founder of
two-nation theory in sub-continent. On the basis of Two Nation Theory, Sir Syed asked
for special safeguards for the Muslims in different fields. Special seats for the Muslims in
the local councils 2. Quota in services Started a movement against the open competitive
examinations for superior services Rejected the government of the majorities because that
could lead to the monopoly of the Hindus 3. Advice to avoid politics After the war of
1857, he advised the Muslims to remain away from politics until they would become
strong in education. 4. Urdu Hindi Controversy After Urdu Hindi Controversy in Bin eras
Sir Syed understood the mentality of the Hindus and he pressurized the British to avoid
replacing Urdu with Hindi. 5. Behaviour towards Indian National Congress Sir Syed
forbade the Muslims to join the Indian National Congress founded by A.O. Hume in
1885, as he could understand the objectives of this party. 5. Political Reforms He
restrained the Muslims from joining congress and struggle for special seat of the Muslims
in loc council. He also started a movement against the open competitive exams to avoid
the monopoly of the Hindus. Conclusion The services of Sir Syed were highly
 applaudable, therefore, he is recognized as one of the founders of Pakistan. Maulvi Abdul
Haque appreciated the role played by Sir Syed and said, “The first stone of the foundation
of Pakistan was laid down by this old man.” TEHRIK-I-DEOBAND The basic and
foremost aim of the Aligarh movement was the social, economic and political renaissance
of the Muslims. Since the ulema and religious leaders of the Muslims also took part in the
1857 War of Independence, they too had to bear British wrath after the war. The British
in an outrageously manner had destroyed Muslim religious institutions and closed down
all Madrassahs and preaching places of the Muslims as a part of their policy of mass
elimination against the Muslims, Consequently the efforts of the spread of Islam were
greatly affected.
7. 36. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 35 The British did not stop here.
After establishing their supreme hegemony over the sub-continent, the British began
preaching Christianity to convert the Indian people into Christian. The religious
education imparted by the local institutions was discouraged and new educational
philosophies were promoted which aimed at converting the local people into Christians.
Although Aligarh movement did a lot of work for the social, political and economic uplift
of the Muslims it, however, lacked in the religious sphere and could not work
commendably for the religious training of the Muslims. The working strategy of the
Aligarh was based on the co-operation with the British rulers which confronted it with the
orthodox Ulema who did not consider it a reformatory movement for the Muslims. The
orthodox Ulema believed that the Muslim& welfare and renaissance could only be
possible by pursuing Islamic way of life which the Aflgarh glaringly ignored the lack of
stress on the religious aspect of the Muslims in the Aligarh had brought adverse effects
on the spread of Islam which apparently suppressed the religious tinge in the Muslim way
of life. In order to combat this lethargy in the religious sphere, the ulema decided to
launch a movement for the religious training of the Muslims of India. They believed if
they did not adopt measures to defend the religion the Muslims would ultimately lose
their identity as a nation. For this purpose they began their movement with the
establishment of institutions to impart religious training. DAR-UL-ULOOM-I-
DEOBAND The Tehrik-i-Deoband was started with the establishment of a Madrassah at
Deoband for religious education. The Madrassah was named as Dar-ul-Uloom-i-
Deoband and was started at Deoband, a small town of Saharanpur. It began functioning
on 14th April, 1866 in a small mosque. Founders of Deoband It is believed that a reputed
saint and sufi, Haji Muhammad Abid floated the idea of the establishment of this
Madrassah for imparting religious education to the Muslims. He suggested that funds
should be collected and a Madrassah be established. Haji Muhammad Abid took lot of
pains in the collection of funds and collected a substantial amount. He then informed
Maulana Muhammad Qasim of the results of his efforts and requested him to come and
teach at Deoband. A managing committee including Mdulana Muhammad Qasim,
Maulana Fazal-ur-Rehman, Maulana Zulfiqar Ali and Mulla Muhammad Mahmood was
set up. Maulana Muhammad Yaqub, a leading educatidnist, was appointed as the
Headmaster. Though Haji Muhammad Abid is said to be the original founder of the Dar-
ul Uloom, but the quick development and success of the institution was mainly due to the
sincere efforts of Maulana Muh Qasim Nanautvi who joined it a couple of years after its
establishment. Maulana Muhammad Qasim was appointed its first Principal and along
with his cousin Maulana Muhammad Yaqub, rendered valuable services for the
 development of the institution. Maulana Muhammad Qàsim and Maulana Muhammad
Yaqub broughtwith them rich experience in the educational field which extremely helped
in the organizational sector of the Dar-ul-Uloom Maulana Muhammad Qasim left his
government service to join the Dar-ul-Uloom at a paltry
8. 37. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 36 salary of Rupees Ten a
month. Maulana Muhammad Qasim was a great teacher and religious preacher. Due to
his dedicated services for the institution, the Madrassah at Deoband, with the time, came
to be known as Qasim-al-Uloom-i- Deoband. Apart from Maulana Muhammad Qasim
and Maulana Muhammad Yaqub and other eminent persons like Sheikh-ul-Hind Maulana
Mahmud-ul-Hassan and Maulana Shabbir Ahmed Usmani also imparted religious
education at the Dar-ul- Uloom. Maulana Shabbir Ahmad Usmani did not take any
remuneration for his services while Mautana Mabmud-ul-Hasan worked on a monthly
pay of Rs. 50 only. Maulana Muhammad Qasim Nanautvi worked day and night to
spread the Tehrik-i-Deoband in every corner of the country. He established a number of
other institutions of religious education. The number of students in Deoband grew with
amazing quickness mainly due to Maulana Qasims efforts. Iii 1931, 900 students were on
the rolls of the Dar-ul-liloom who came from UP Bengal, NW.F.P and Bukhara.
Activities of Dar--ul-Uloom The activities of the Dar-ul-Uloom were not restricted to the
sub-continent but it spread the light of religious education to the other parts of the world
as well. The Dar-ul l.Jloom attracted fairly a large number of students from other parts of
world due to its high educational standard. It has been rated as one of the prestigious seat
of Islamic learnings and next to the Azhar University of cairo, the.most respected
theological academy of the Muslim world. Administratively Dar-ul-Uloom was an
excellent set up which provided administrative guidance to other educational institutions,
in the spheres of syllabi, conduct of examinations and imparting of education in different
disciplines. The Dar-ul-Uluom at Deoband followed Madrassah-i-Rahimiya established
by Shah Wall Ullah‟s father, in the teaching of Hadith and other religious disciplines. But
it also had a number of features of British educational system which were division of
students in regular academic groups maintenance of attendance registers and written
examinations. These characteristics introduced a disciplined conduct in the working of
Madrassah which produced amazing results both in academic and administrative sectors
of the institution. It was all due to the broad vision, saintliness and great influence of
Maulana Muhammad Qasim Nanautvi, who put his soul into the Dar-ul-Uloom to make it
an ideal institution of the Muslim world. As already mentioned the Dar-ul-U.loom started
functioning in a small mosque as it had no building. However, immediately after its
establishment, the work for the construction of a building for the Dar-ul-Uloom began. A
huge building was raised gradually with different departments which included Dar-ul-
Hadit and Dar-ul- Tafsir‟ as the most important and famous departments. Dar-ul-Uloorn
has its own library with a large collection of excellent and rare books on different
subjects. Teachers/Students of Dar-ul-Uloom Dar-ul-Uloom-i-Deoband has been a place
of prestigious learnings where people with extraordinary qualifications rendered services
for the noble task of the impart of religious education. Deoband produced men of high
intellectual status who worked c for the spread of Islam in the sub-continent. These
respected personalities
9. 38. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 37 include Shah Abdur Rahim
Maulana Ashraf Ali Thanvi, Maulana Husain Ahmad Madni. Maulana Rashid Ahmad
 Gangohi, Shekkh-ul-Hind Maulana Mahmud-ul- Hasan, Maulana Abdul Haq. Maulana
Shabbir Ahmad Usmani, Maulana Ubaid Ullah Sindhi, Multi Kifiyat Ullah, Maulana
Ahmad Ali Lahori, Maulana Mufti Muhammad Shafi, Shams-u Ulema Mau Tajwar
Nakibabadi, Madlana Ehtesham-ul-Haq ThaTnvi as the most famous persons who were
benefited from the Deoband. Maulana Shabbir Ahmad Usmani was the trusted
companion of Quaid-i-Azam during the freedom movement. Dar-ul-Uloom-i-Deoband
got the services of great scholars who served there as teachers. Maulana Muhammad
Qasim Nanautvi was its first Principle who raised the institution to the pinnacle of glory,
and fame with his devotion in the academic and administrative aspects of the Dar Apart
froi him M Muhammad Yaqub, Maulana Rashid Ahmad Gangohi,, Maulana Ashraf All
Thanvi, Maulana Mahmud-ul-Hassan, Anwar Shah Kashmiri, Maulana Husain Ahmad
Madni and Maulana Shabbir Ahmad (Jsmani, served the Dar-ul-Uloom. They were
highly piOus men who inspired their students with their spiritual and academic qualities.
Political Trends of Deoband Deoband was influenced by the All India National Congress
in its political trend. However, there was one clear group under Maulana Ashraf All
Thanvi and Maulana Shabbir Ahmad Usmani who differed with Congress in political
approach. The Madni group formed their political organization as Jamiat-ul-Ulema-i-
Hind and supported the political hilosophy of the Congress. The Thanvi group set up
Jamiat- uI-Ulema-i-Islam and supported Pakistan movement and extended valuable
assistance to the Quaid-i-Azam. The Madni group which included Maulana Husain
Ahmad Madni and Mufti Kifiyat Ullah was influenced by Maulana Abu-ul-Kalam Azad.
This group worked in collaboration with Congress and was opposed to the partition of
India. Educational Aspect of the Deoband The Dar-uI-Uloom-i-Deoband is regarded as a
prestigious seat of Islamic learnings. It imparts education in different disciplines which
include education on Quran, Hadith, Arabic, Islamic Jurisprudence, Philosophy and
Iclamic History. The Ulema of the Deohand are considered as the highly respected
personalities in the religious spheres and their Fatwas carry great authenticity and
importance in the whole of sub-continent. Maulana Muhammad Qasim remained the head
of the Dar-ul-Uloorn till 1880. He died on 15th April 1880 at a young age of 49 years.
Maulana Rashid Ahrnad Gangohi became the head of the institution after the death of
Maulana Qasim. Maulana Rashid Ahmad was a great theologian, a Sufi and a Muhadis.
He was in favour of Muslims participation in the Congress politics. Maulana Ra Ahmad
died in 1905. Alter his death Sheikh-ul-Flind Maulana Mahmud-ul-Hasan wok over the
charge of Deoband who completed his studies in 1873. He joined Dar-ul-Uloom as a
teacher after the completion of his education. He has written a number of books and has
translated the Holy Quran. DAR-UL-ULOOM- AND ALIGARH
10. 39. Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad 38 The Tehrik-i-Deoband,
immediately after its inception did not see eye to eye with the Aligarh movement due to
the working strategy of the Aligarh. The Aligarh movement was based on the policy of
reconciliation with the British whereas the Tehrik-i-Deoband stressed on the religious
aspects of the Muslims and was opposed to the policy of reconciliation with the British.
The completely different approach to the politics had widened the gulf between the
authorities of Deoband and Aligarh. Maulana Muhammad Qasim, a leading and
important personality of the Deoband remained engaged in the controversy with Sir Syed
Ahmad Khan. They had sharp differences on the political matters of the country.
Maulana Qasim and his companions actively fought against the British and for some time
set up their own government in their own area. On the other hand Sir Syed Ahmad,
though very active during the War of 1857, remained loyal to the British. He bad adopted
the reconciliatory posture shnply because he felt it essential for the protection and revival
of the Muslims after the War. Maulana Rashid Ahmad Gangohi. Maulana Qasim‟s
cQmpanion who succeeded him as the head of the Dar-ul-Uloom, was put in jail after the
war while his spiritual mentor had to flee to Makkah to avoid British wrath. These events
compelled these gentlemen to adop(a rigid posture against the British. When Sir Syed
Ahmad advised the Muslims to keep away from the Congress politics, Maulana Rashid
Ahmad Gangohi opposed him. The anti-British attitude was a marked feature of Deoband
whereas Aligarh followed the policy of co-operation with the British. The leaders and
Ulema of Deoband emphasised on the religious superiority of the Muslims and believed
that the Muslims must strictly adhere to their religious customs so that they could easily
combat the impact of secularism. Another glaring contrast between Deoband and Aligarh
was their different approach toward the educational system. Aligarh laid stress on the
western and English education. MAO. College was the centre of English teaching and its
main objective was to prepare a bunch of students well equipped in the western style of
education. On the other side Deoband was a seat of Islamic and religious leanings. It laid
stress on the religious disciplines. However, despite the differences, the two great
institutions, Deoband and Aligarh, did enjoy some mutuality of thought and action on
certain issues. A number of important leaders of both movements were desirous of
Muslim welfare and their social and economic revival. When Maulana Mahmud-ul-
Hasan became the head of Deoband, he ehcouraged contacts between Aligarh and
Deoband. In his time the sentiments of brotherhood and amity between the two
institutions received a fillip. In 1906 Jamiat-ul-Ansai was established at Deoband.
Sahibzada Aftab Ahmad Khan of Aligarh College attended the meeting of this
organization. It was agreed that the Dar-al-Uloom Deoband would make special
arrangements for teaching religious subjects to the graduates of Aligarh College, while
similar facilities would be extended by the Aligarh College to teach English and western
subjects to the students who had completed their studies at Deoband. In view of this
agreement a central institution, Jamiat Milia was established at Delhi in November, 1920.
This institution included many features of both Aligarh and Deoband.