IDEOLOGY OF PAKISTAN

Aims & Objectives of the Creation of Pakistan

1. Setting up of a Free Islamic Society:

2. Protection from Communal Riots:
3. Social & Political Development of Muslims:
4. Protection of Muslim Language
5. Protection of Two Nation Theory:
6. Establishment of Islamic State:
7. Setting up of True Islamic Society:
8. Dream of Muslims to get freedom:
9. To get rid of the British:
10. Attainment of Peaceful Atmosphere:
11. Islamic Culture and Civilization:
12. Deliverance from Economic Exploitation:
13. Muslim Unity:

Importance of the Ideology of Pakistan.

1. Right of Self Determination
2. Protection of the Muslims of Sub-Continent
3. Cause of Independence of Muslims
4. Ending of Hindu-Muslim Tension
5. Symbol of Security of the Muslims
6. Character Building
7. Unity of Islamic World
8. Source of Power
9. Formation of Exemplary Society
10. Freedom from Hindu-British Society
11. Protection of Muslim Civilization & Culture
12. Symbol of Beneficence of the Society
13. Reason of Human Dignity
14. Source of Economic Development of the Muslims
15. Industrial and Mineral Development
16. Establishment of Welfare State
17. Success for the Muslims

Chapter # 2

Hazrat Mujadid Alf Sani (Sheikh Ahmad Sirhindi)

 A great Muslim saint and mystic of the Naqshbandia order.
 He challenged the might of Akbar
 Real name was Sheikh Ahmad title name was baddrudin
 Sheikh Ahmad was born on June 26, 1564 at Sirhind, the Capital of Eastern Punjab during
Mughal rule.

Early Education
By 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 (philosophy).

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

1. Opposition of Din-i-Ilahi:

2. Social Reorms:

3. Reforms in Tasawaf(Spirituality):

4. Purgation of Muslim Society:

5. Struggle Against Atheism:

6. Reformation of Nobles:

7. Emphasis on Islamic Values:

8. Two Nation Theory:

9. Wahdat-ul-Wajud and Wahdat-ul-Shahud

10. Struggle Against Jehangir's Policies:

11. Struggle during Imprisonment:

12. The Influence of Sheikh Ahmad’s Efforts

Muhammad, which left far-reaching impact in religious and practical fields.

13. Death

He passed away on December 10, 1024 A.D. and was buried in Sirhind.

Hazrat Shah Wali Ullah.

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. ShahAbdur 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.

SERVICES OF SHAH WALIULLAH

1. Religious Reforms:

 Islamic Practices: Shah Wali Ullah persuaded the Muslim to strictly follow the footsteps of
the Holy Prophet (peace be upon him
 Ijtehad: He adopted a balanced approach and understanding towards religious matters
  Jihad: Shah Wali Ullah got in touch with rulers and impressed upon them to enforce Islamic
laws.
 Economy: He asked the traders to adopt fair principles of trade as preached and practiced by
the Holy Prophet (peace be upon him).
 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.
 Balance Between Four Muslim Schools of Thoughts

2. Political Reforms:

 Struggle against Anarchy

 Steps to Check the Marhatas
 Efforts for Muslim Unity
 Two-Nation Theory

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.

 Translation of the Holy Quran:

 Hujjat-ullah-al-Baligha
 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.
 Al Insaf fi Bayan Sbab al Ikhtilaf: Shah Wali Ullah adopted an analytical and balanced approach
towards he four schools of thought of mysticism.
 Fuyuz-al-Haramain:

4. Social Reforms:

1. He struggled to get rid of the Hindu concept about the marriage of the
1. widows and told the Muslims that it is the Sunnah of The Holy Prophet
2. (PBUH)
3. He told the Muslims to avoid superstitions, charm wearing and other
4. such practices.
2. He also struggled against the dowry and other such unnecessary
5. expanses on the time of marriage.
3. He tried to abolish mourning on death more than three days as it was
6. against Islamic teachings.
4. He advised the Muslims to work for lawful earning and to avoid (Usury)
7. interest on loan.
5. He also worked against the unjust distribution of wealth.
6. He preached simplicity.
7. He worked against the sectarianism and grouping.

Madrassa Rahimia:

Mujahddin Movements.
Syed Ahmed Barailvi the founder of this movement. 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:

Reasons/the decline of the Muslims /He desired to see the restoration of the supremacy of Islam.
The main objective before Syed Ahmed was the establishment of a state which was based on Islamic
principles. In 1823, he started Jihad Movement.

1. Preparation for Jihad against Sikhs:

Objectives of Jihad Movement:

  Establishment of Islamic Rule in the Sub-Continent and end of Sikh Rule.
 Reformation of Muslim Society.
 Restoration of Jihad.
 Advice of Simple Ways of Living
 End of Innovations in Islam
 Struggle against the Conspiracies of Christian Missionaries.
2. Declaration of Jihad: He picked up Punjab to begin his Jihad movement against the Sikhs and
selected N.W.F.P. to begin his operation
3. Establishment of War Headquarter: Nowshera in December, 1826 and established his
headquarter.
4. Akora Fight:
5. Hazro Fight:
6. Establishment of Islamic Khilafat:
7. Gorilla Activities:
8. Sikh Conspiracy against Syed Sahib:
9. Occupation of Peshawar:
10. Balakot Fight and Martyrdom of Syed Ahmed:

Causes of Failure:

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

Aligarh Movement (Sir Syed Ahmed Khan)

 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).
 Sir Syed was asked to work as a Governor but he refused because he wanted to serve the
Muslims.

Background:

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:

 To build confidence between the government and the Muslims.

 To persuade the Muslims to acquire Modern knowledge and English language.
 To hold back the Muslim from the politics. Educational Services:
1. Educational Services of Aligarh Movement:
1. School in Muradabad

2. School in Ghazi Pur

3. Scientific Society:

4. Establishment of M.A.O. School Aligarh

5. Muhammadan Educational Conference:

Literary Services of Sir Syed Ahmed Khan:

 Prolific Writer:
 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.
 Tabbain-ul-Kalam:
 Risala Tehzib-ul-lkhlaq: in which he described social problem of the Muslims
 Asar-us-Sanadeed:
 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.

Social And Economic Services of Aligarh Movement:

1. Lost Glory
2. Risala-e-Asbabe-Baghawat-e-Hind: in which he described the actual reasons behind this war.
3. Loyal Muhammadans of India : to make the British aware of the services of the Muslims.
4. Government Jobs for the Muslims
5. Orphanages
Two Nation Theory: 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.
Quota in services
Advice to avoid politics
Urdu Hindi Controversy
Behaviour towards Indian National Congress
Political Reforms

TEHRIK-I-DEOBAND

 Aims: social, economic, and political renaissance of the Muslims.

 Aligarh’s strategy was based on the co-operation with the British rulers
 Orthodox Ulema
 To launch a movement for the religious training of the Muslims of India.

DAR-UL-ULOOM-I-DEOBAND
Started with the establishment of a Madrassah at Deoband

Started at Deoband, a small town of Saharanpur. on 14th April,

Founders: Haji Muhammad Abid took, He tool lot of pains in the collection of funds. 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.

Activities of Dar--ul-Uloom:
Madrassah-i-Rahimiya established by Shah Wall Ullah‟s father

British educational system

Maulana Muhammad Qasim Nanautvi,

Teachers/Students of Dar-ul-Uloom

These respected personalities 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

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.

Pakistan Studies Compiled by: Hafiz Ashfaq Ahmad

39

However, the political tension between the two institutions could not be

lessened till 1947. This led to many controversies, but the establishment of a central

institution, combining the features of two movements and imparting education to the

Muslims in religious and western field, did have a healthier and unifying effect.

Nadva-tul-Ulema of Lucknow

The Aligarh and Deoband movements stood apart and worked with glaring

contrasts in their objectives and strategy. Aligarh was not a religious movement and

emphasized on the acquisition of western education by the Muslims. It laid greater

stress on the western education so that the Muslims could get into government

service in order to compete with the Hindus in political and economic spheres of life.

Due to its stress on western education the Aligarh completely ignored the religious

aspect and, therefore, did not make any effort to! strengthen the religious aspect of

the Muslim society. As a result of this policy the graduates of the Aligarh seriously

lacked in religious education and could not cultivate religious leanings.

Tehrik-i-Deoband rendered educational services to the cause of the Muslims,

but it was a purely religious movement and laid greater stress on religious education.

The Deoband seminary was totally incompatible with the modern trends of

education. It prepared great Ulema, Sufis and spiritual leaders who could only take

on the responsibilities of spiritual and religious guidance of the Muslims by becoming

priests and leaders of prayers. They were fiery orators whose primary objective was

the spread of Islam. The students of Deoband were completely oblivious of the

western and modern knowledge and were unable to guide the people in the modem

education.

In these circumstances there was enough room for an institution which could

combine the broad features of both western and religious trends of education so that

the extremist view of Deoband and Aligarh could be minimized.

Establishment of Nadva-Tul-Ulema

In 1892 it was decided in a meeting held at Madrasah-i-Faiz-i-Aam Cawnpore

that a committee should be set up for the guidance of the Muslims. The Nadva

Ulema was established in 1894 as a result of efforts of some religious minded

government servants, Sufis and Ulema who wished to bring the ulema together in

order to remove the sectarian differences. The main objective of this institution, as

mentioned earlier, was to guide and prepare the Muslims well equipped in the

religious and modern knowledge. Sir Syed Ahmad Khan, in the beginning, did not

like the idea and was somewhat sceptical of the institution‟s success but later on

welcomed the move.

Founders of Nadva

Maulvi Abdul Ghafoor, Deputy Collector is said to be its earliest founder.

Maulana Shibli Naumani, sometime a close associate of Sir Syed Ahmad Khan, was

closely associated with the Nadva. He and Maulana Abdul Haq prepared the rules

and regulations of the Nadva and chalked out a liberal programme which was to put

an end to the extremist elements in order to cater the needs of the prevailing

environments.

Objectives
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PAKISTAN MOVEMENT 

Partition of the Bengal.

Lord Cur became the Viceroy of India in 1899

1. Large Population of Bengal: 

2. Large Area of Bengal: 
3. Problem of Language: 
4. Destruction of Industry and Skill: 
5. Economic Backwardness: 

Events of the Partition of Bengal: 

1. Province of East Bengal 

one lac six thousand five  hundred and forty square miles and total population was three crore ten
lacs. The  Muslim population in this was one crore eighty lacs.

2. Province of West Bengal 

one lac, forty one thousand five hundred and eighty square miles and its  population was five crore,
forty lacs. Muslim population was only ninety thousand. 

MUSLIM RE-ACTION TO THE PARTITION 

 brought happier prospects

 The Muslims overnight turned into majority
 The Muslims were 18 million out of the total population of 31 million in the new province.

HINDU RE-ACTION TOWARD PARTITION 

 Hostile and violent.

 Domination of the Muslim majority in the new province
 Hindu lawyers feared that their legal practice would be affected.
 Hindu Press and media believed that from now onward the Muslim point of view would be
projected in the newspapers and magazines. 
 The Hindu landlords, capitalists, and traders
 Put an end to their superior political position
 Violent reaction
 The people disobeyed government orders by refusing to pay taxes and rentals.
 Aggravated the law-and-order situation in the country. 
 Bombs were thrown and attacks were made on the lives of the British people. 

Cancellation of Partition of Bengal 

Affects of Cancellation of Partition of Bengal 

1. Start of Extremism in Politics 

2. Unveiling of Congress True Face 
3. Promotion of Muslim’s Political Awakening   
4. Establishment of Dhaka University
 Simla Delegation.
 Liberal Party of England had won the general elections under the leadership of Lloyd George
in 1905.
 The Liberal Party announced that it would soon introduce constitutional reforms in India.
 The Muslim leaders decided to avail this opportunity.
 Sir Agha Khan.  

Formation of the Delegation: 

 The Viceroy was vacationing at Simla.

 Mr. Archbold, the Principal of Aligarh College
 Mr. Archbold got in touch with the Private Secretary of the Viceroy Col. Dunlop Smith.
 The Muslim delegation comprising 35 Muslim leaders known as  Simla Deputation, called on
the Viceroy on 1st October, 1906 at Simla. 

Demands of Simla Delegation 

1. Demand of Separate Electorate: 

2. Demand for More Seats than Population: 
3. Demand for Share in Government Service: 
4. Membership of Judges and Executive Council: 
5. Representation in the Senate and Syndicate of Universities: 
6. Making of Muslim Universities: 

Response of Viceroy Lord Minto: 

Viceroy said:- 

I am aware of the injustices and aggression inflicted upon the Muslim  and I am also trying to
compensate them. I will definitely take these  demands to the committee which will come to India to
implement  constitutional reforms and will compile the recommendations. 

Importance of Simla Delegation  

1. Basis of Pakistan Movement 

2. Source of Establishment of Muslim League 
3. Security for Islamic Ideology: 
4. Protection of Muslim Rights and Interests: 
5. Freedom from Economic Exploitation:
6. Representation in Administration and Judiciary: 
7. Educational Development of Muslims: 

Muslim League
Establishment of Muslim League: 

To meet the political needs of the Muslims of India It was decided in the  annual meeting of the
Muhammdan Education Conference in Dhaka in 1906, that a  political party of the Muslims should
be established.  
1. Founders of the Muslims League:  Nawab Saleern Ullah Khan, Maulana Zafar All Khan, Hakeem
Ajmal Khan,  Nawab Waqar ul Mulk, Sir Agha Khan and Maulana Muhammad Ali Jauhar were
the  founders of the All India Muslim League.  
2. First President of Muslim League:  On 30th December, 1906 Muslim League was established. Sir
Agha Khan was  the first President of the Party. Syed Ameer was made the President of London 
Branch.  
3. Head Office:  The Head Office was decided in Aligarh 
4. First Annual Session of Muslim League:  Karachi in 1907

Causes of the Establishment of Muslim League: 

1. Indian National Congress: 

2. Communalism:
3. Partition of Bengal: 
4. Urdu Hindi Controversy: 
5. Political Reforms: 
6. Simla Deputation: 
7. The British attitude: 
8. Deprivation of the Muslims:  
9. Ignoring the Political Life:
10. Negative Role of Hindu Sectarian Parties and Movements:
11. Problem of Slaughtering Cow: 

Objectives of All India Muslim League: 

 To create an understanding between the government and the Indian Muslims,  and to promote
the feelings of loyalty among them. 
 To co-ordinate with other nations and political parties for general welfare of  the people. 
 To protect the rights of the Muslim nations, and to interact with the  government and other
agencies for this purpose. In 1913 two amendments  were made in the preliminary objectives of
the Muslim League 
 Achievements of the self-government suitable to the circumstances of the  sub-continent.  
 Social welfare through Hindu-Muslim Unity. 

Achievements of Muslim League: 

 The first achievement of Muslim League was the attainment of right of  separate electorate for
the Muslims in 1909. 
 Muslim League answers to the Congress and the British Government on  their Propagandas
against the Muslims. 
 In the leadership of Sir Agha Khan the Muslims League signed and  agreement with Congress in
1916 at Lukhnow.
 In 1920 Muslim League was successful to become first Muslim Aligarh  University. 
 In a very short period time Muslim League became the single  representative party of the
Muslims of the sub-continent. 
 It also worked for the Muslim interests only. 
 In 1930 Allama Iqbal gave the concept of separate states for the Muslims  in Allahabad‟s address
while addressing the 21st annual session of the  Muslim League. 
 In 1940 in the leadership of Quaid-e-Azam it also demanded Pakistan. 9. Finally we can say All
India Muslim League created Pakistan on 14 th August, 1947.  
 Khilafat Movement started
Khilafat movement was a milestone in the struggle for freedom

Background: 

The World War I broke out in 1914. UK, USA, France, Russia and Italy went  into an alliance against
Germany, Austria and Turkey.

Leaders of the Movement: 

Maulana Muhammad All Jauhar, Maulana Shaukat All, Maulana Zafat All Khan,  Hakim Ajmal Khan,
Dr. Ansari, Maulana Hasrat Mohani, Syed Salman Nadvi and  Maulana Abul Kalam Azad were the
nain leaders. Gandhi, Moti Lal Nehru and  Madan Mohan halvia also joined this movement as a
result of the Lacknow Pact. 

Objectives of the Movement: 

The movement was a multi-purpose one. It organized and assembled the  Muslims of the sub-
continent on one platform. The Muslims, for the time being, kept  all India Muslim League aside and
came under the banner of Khilafat Committee.  Following were the objectives of the Movement. 

To keep the institution of Khilafat institution and Khalifah to carry out the  business of government
usual.

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56 

Restoration of Turkey‟s grace as it possessed before and during World  War-1 and no change to
occur in the boundaries of Turkey. 

The sanctity of Makkah and Madina should be maintained and non-Muslim  forces should not be
allowed to enter in these two sacred cities. 

Activities of Movement: 

Khilafat Movement took following steps to make their demands known to the  entire world: 

Delegations: 

Delegations were sent to U.K. and other European countries to convey the  feelings of the Muslims
to the governments. 

Medical Aid: 

Doctors, nurses arid medicines were dispatched to Turkey for the treatment of  wounded Turkish
soldiers. 

Financial Aid: 

A large amount of money, gold and silver was collected in the general  meetings to give financial aid
to Turkey. 
Processions: 

Large processions were arranged, protest meetings were held and strikes  were observed in all big
and small cities in the sot-continent. The Muslim volunteers  presented themselves to the police for
arrests. All leaders were sent behind the bars  but the momentum of movement could not be
diminished. 

Role of Press: 

The role of Muslim journalism was tremendous. Zarnindar of Zafar AU Khan, al-Hilal  of Azad and
Comrade and Hamdard of Jaunar played vital roles in the movement.  They inculcated a sense of
sacrifice among the Muslims. 

Role of Gandhi: 

Gandhi got a golden chance to exploit the Muslim power for his own  purposes. He supported the
Khilafat Movement and participated in the meetings of  the Muslims. Indian National Congress also
expressed solidarity with Khilafat  Movement. It was again as per Gandhian policies, Indian National
Congress itself  tried to bring the British government to its knees before his own movements like, 
Civil Disobedience Movement, Non-Co-operation Movement and Swedeshi  Movement. By
supporting the Khilafat Movement he secured cooperation of the  emotional Muslims for his own
purpose.  

Gandhi advised Muslims to Surrender the titles awarded by the government.  Resign from the
government jobs  

Come on the streets against the government by getting the educational  activities 

Present themselves for arrests 

Refrain from paying the taxes 

Refuse to receive financial grants from the governments 

Migrate to Iran, Afghanistan and other Muslim countries 

The Muslims leaders could not comprehend the conspiracy of Gandhi and  followed his guidelines. it
affected the economy, education and social conditions of 

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57 

the Muslims very badly. Millions of Muslim families migrated to Afghanistan after  selling their
properties to the Hindu Afghan government refused entry to them, On  their return poverty,
helplessness, shortage of food and humiliation troubled them.  Now they fully realized the real face
of Gandhi, but it was of little use as they were  already ruined. 

The End of Movement: 

In 1924 Gf3azi Mustafa Kamal Pasha became a force. He signed a pact with  the Allied forces at Laus.
The sovereign position of Turkey survived. The Hijaz-e Muqqadas was handed over the Sharif
Hussain of Makkah and the control of Turkey  on the Middle east, North Africa and Eastern Europe
was lost. However, all the  objectives of the Khilafat Movement were achieved. 

Conclusion: 
Though Khilafat Movement was a complete failure yet it affected the struggle  a lot. The Muslims
came to know the actual mentality of the Hindus and the British.  They also understood the real way
of agitation. That is why Khilafat Movement is  called a milestone in the Struggle for Independence.