Syeda Kainat Fatima

BS(MS)
13498
Pakistan Studies
Assignment
ASSIGNMENT QUESTIONS :

1. In the light of Educational Movement for making Pakistan

discuss and drive the role of Ulma-e Karam of Deoband ,
Brailvi, Sir Syed Ahmed khan and many other institutions and
college. Explain in own words?

2. Write down some important events of Pakistan in own words?

Sir Syed Ahmed Khan Educational Movement:
nigah buland suḳhan dil-navāz jaañ pur-soz
yahī hai raḳht-e-safar mīr-e-kārvāñ ke liye (ALLAMA IQBAL)

War of independence 1857 had marked the end of glorious Muslim rule in the sub continent. The end of political rule was followed by
the deprivation of Muslims in social, cultural & economical sphere of life. Muslims of the Sub-Continent badly needed a strong loyal
and devoted leader who could not only stand against the enemy of Muslim but also could secure their rights, interest and bright future
for the Muslims. The Muslims of the Sub-continent were fortunate to have a memorable leader SIR SYED AHMED KHAN.

l
• Sir Syed Contribution Towards Education:
Sir syed ahmed khan alone among his contemparies realized that the life of Muslim could not be improved, without
a revolution in their attitude towards education. Modern education become the pivot of his movement for regeneration of
the Indian Muslim.

• Farsi Maddarsa Muradabad:

He established a Farsi Maddarsa at Muradabad in 1859 , it was the starting point of Sir Syed Ahmed khan
educational struggle. In this Maddarsa English is also taught.

• Establishment of Scientific Society:

A more ambitious undertaking was the foundation of the Scientific Society in 1863 at Ghazipur, which published
translation of many educational text and issued bilingual journal in Urdu and English.

• Victoria School Ghazipur:

Sir Syed Ahmed Khan established first Victoria School at Ghazipur (1864). In this school besides modern education
five languages (English, Urdu, Arabic, Persian and Sanskrit)
were also taught.

• Aligarh Institute Gazette:

During his stay at Aligarh he issued a weekly Gazette called Aligarh Institude Gazette. This imparted information on
history, ancient and modern science of agriculture, natural and physical sciences and advanced mathematics .
• Tehzib ul Ikhlaq:
On 24th December 1876 he issued his famous magazine named Tehzib ul Ikhlaq from Banaras in order to apprise
the Muslims of their social evils and moral short comings. This journal contained articles from influential Muslims who
agreed with Sir Syed that there was a need for a new approach to education.

• Muhammedan Anglo Oriental College, Aligaeh:

For the educational and social uplift of the Muslims Sir Syed Ahmed khan decided to open Muslim Educational
Institutions. In 1869 Sir Syed travelled to England to study the University system there. He dreamed of setting up a
University o0f Muslims in the sub continent. He could not start a University straight away. So instead he decided to
begin with a school and he established a Madrasah on 24th May 1875.
Two years later on 8th January 1877 M.A.O college was inaugurated at Aligarh by Lord Lytton the viceroy of
India. Dr.Molvi Abdul Haq said,
“People say Sir Syed set up a college ; may he made a nation.”

• Ali Garh University:

Several years after sir Syed’s death, Agha Khan III took up the cause of converting the college into a University and
through efforts made under his leadership, sufficient funds were collected for the purpose and at last after a hard
struggle the college grew into a University. The ALIGARH Muslim university in 1921.

• Muhammedan Educational Conference:

In Dec 1886, Sir Syed formed the Muhammadan Educational Conference to promote education and social
reforms among the Muslims and to bring the older education more in line with the needs of the community. Although it
was also used as a political mouthpiece of the Indian Muslims and later became forerunner of “All India Muslim
League.”
Deoband Educational Movement
• Introduction
Deoband Movement is a Sunni Sufi Islamic revivalist movement, which started in India
and has more recently spread to other countries, such as Afghanistan, South Africa and
the United Kingdom. The movement took its name from the Indian town of Deoband, 90
miles north-east of New Delhi where the first Deobandi learning center, Darul Uloom
("House of Knowledge") was started in 1866. Deobandis follow the fiqh of Abu Hanifa
and Abu Mansur Maturidi’s thought in Aqidah and Kalam.
Features of Deoband Movement

• Deobandi thought has five main principles, which are as under:

• Tawhid:
(Monotheism) of God; no one shares His attributes.
• Sunna:
Following the methodology of Muhammad.
• Ħubbus-Sahaba:
Following the methodology of companions of Muhammad.
• Taqlid wal-Ittibā:
Giving preference to the jurisprudence of one of the earliest jurists of Islam over
that of later jurists.
• Jihād fī Sabīlil-Lāh:
Doing Jihad (Striving for the good, in the name of God).
This movement was essentially educational movement and encouraged Muslims to have
a good knowledge of their religion.
• Tabassum (1996) states that the Deoband movement developed as a reaction to the
British Colonialism in India, which they believed to be corrupting Islam. Fearing this, a
group of Indian Islamic scholars (Ulama) led by Qasim Nanotwi founded an Islamic
seminary known as Darul Uloom Deoband. It is here that the Islamic revivalist and anti-
British ideology of the Deobandis began to develop. Gradually, through organizations
such as Jamiat Ulema- e Hind and Tablighi Jamaat, their influence began to spread, and
hundreds of schools and Darul Ulooms affiliated with Deoband sprouted. Notable
Deobandi seminaries include Nadwatul- Ulama in Lucknow and Darul Uloom Karachi in
Karachi, Pakistan. Early Deobandi scholars include Nanotwi, Rasheed Ahmad Gangohi,
Hussain Ahmed Madani, Mawlana Ashraf Ali Thanawi, Ilyas Khandhelawi, Ubaidullah
Sindhi, and Muhammad Zakariya Al Kandahlawi. The founders of the Deoband believed
that the salvation of the nation lay in acquiring religious knowledge and preserving
religious traditions. They attributed the downfall of the Muslims to the fact that they did
not posses good knowledge of their religion (Khalid, 2000).
• Just as Sikhs originated from Hinduism, but are not Hindus, and Protestants came from
Roman Catholicism, but are not Catholics, similarly, the Deobandi sect originated in the
Sunni community, but is not strictly Sunnis. The tack of Darul Uloom Deoband is in
accordance with the Ahlus-Sunnah wal-Jama'ah, Hanafiate practical method (Mazhab)
and the disposition (Mashrab) of its holy founders, Hazrat Maulana Mohammad Qasim
Nanautavi (Allah's mercy be on him!) and Hazrat Maulana Rasheed Ahmed Gangohi.
• Named after the town of Deoband, where it originated, the movement expanded under the
guidance of Maulana Qasim Nanotwi on the traditional methods of Fiqh (jurisprudence),
Aqidah (theology) and Tasawwuf (purification of the heart - also known as Sufism). Now
the foremost madrasah of traditional Islamic thought in the subcontinent, leads to the
establishment of Deobandi thought is defined foremost by its adherence to the Hanafi
Fiqh (and to a lesser extent by many scholars, the Shafi'i Fiqh) and by its emphasis on
Tasawwuf (Tabassum, 1996).
The Deobandi interpretation holds that a Muslim's first loyalty is to his religion and only
then to the country of which he is a citizen or a resident; secondly, that Muslims
recognise only the religious frontiers of their Ummah and not the national frontiers;
thirdly,that they have a sacred right and obligation to go to any country to wage jihad to
protect the Muslims of that country (Tabassum, 1996).
Darul Uloom Deoband is the world's second largest center of Islamic study, the largest
being Cairo's Al-Azhar University. By 2001, Darul Uloom had graduated 65,000 Muslim
scholars from the Asian Muslim world, from Saudi Arabia to Malaysia in the south and
China to the north. These graduates operated thousands of madrassas (religious schools)
in Pakistan and Afghanistan.
Deobandi thought focused on purity of the heart, knowledge of Islamic tenets and
jurisprudence and social cohesion and harmony. Darul Uloom Deoband was in fact the
strongest voice of opposition in India to British-backed movements that attempted to
renounce the struggle against British occupation, with its leaders and students actively
engaged in the military resistance to the occupation.
• In Dar-ul-uloom there are no bombs, no dynamite, nothing explosive on the eight-acre
compound and not even in the written or spoken word. There was just the routine and the
defensive humor and goodwill of hard-working, devout people who believe in the Word
of God; people who study His revelations and try to interpret correctly the utterances of
His prophet Mohammed.
• Dar-ul-uloom is a product of the Indian mutiny of 1857, a watershed for India's Muslims.
After Britain's victory ended the Muslim dominance of the subcontinent, the school
became the center of a forward-looking movement that sought to reform and unite
Muslim society in a country now ruled by non-Muslim foreigners. The key was
education. They were suspicious of Western learning and British attempts to educate
Indians to think like Englishmen. The Deobandis, as they are called, sought to create a
new generation of learned Muslims, self-confident and able to use the revealed texts and
Islamic law as a roadmap for modern life. They opposed hierarchies in every form and
opened their doors to the poor, offering free education to all students.
• The movement spread across India to Afghanistan and into Central Asia where Russia
was taking over the Muslim Khanates. Deobandi scholars were involved in the anti-
colonial struggle for India's independence. After India and Pakistan achieved their
independence in 1947, the Deobandis switched their political focus to the "secular"
governments that took Britain's place. They sought to ensure Muslim rights were
protected.
• It is the political reputation of graduates from Deobandi schools that has led
some
governments in the region to keep the Deobandi movement at arm's length.
India refuses
to grant visas to students from abroad to study at Dar-ul-uloom, fearful that
another
leader like the Taliban's Mullah Omar might emerge in one of its neighbors.
But the
government has no problems opening immigration doors to foreign
students who wish to
study at the country's other great center of Islamic scholarship and revival
and Aligarh
Muslim University (Tabassum, 1996).
Educational Role of Barelvi In Pakistan Movement.
• The movement emphasizes personal devotion to the Islamic prophet Muhammad and a synthesis
of Sharia with Sufi practices such as veneration of saints.[8] [9]Because of this, they are often called Sufi, although
they have little in common with the Sufism of classical Islamic mystics.[10] The movement later identified as Barelvis
to differentiate itself from the Deobandi movement, which was influenced by the Wahhabi movement in Arabia
• Ahmed Raza Khan Barelvi
• jurist, theologian, ascetic, Sufi, and reformer in British India, and the founder of the Barelvi movement. Raza Khan
wrote on numerous topics, including law, religion, philosophy and the sciences, producing nearly 1,000 works in his
lifetime. The Barelvi movement is the actual Ahl-e-Sunnat Wal Jammat but became known as Barelvi due to their
respective leader Ahmad Raza Khan[13] [14] [10] [15] who, due to the need of true form of Islam, established
Islamic schools in 1904 with the Manzar-e-Islam.[11] [16] The Barelvi movement formed as a defense of the
traditional mystic practices of South Asia, which it sought to prove and support. Although the Darul Uloom
Nadwatul Ulama was founded in 1893 to reconcile South Asia's Muslim sectarian differences, the Barelvis eventually
withdrew their support from the council and criticized its efforts due to their heretical and radical beliefs counter to
the Islamic values.[18]
• In contrast with the Deobandi movement, the Barelvis showed unequivocal support for the Movement for Pakistan.
In the aftermath of the 1948 Partition, they formed an association to represent the movement in Pakistan, called
Jamiyyat-u Ulam-i Pakistan (JUP). Like ulema of the Deobandi and Ahl-i Hadith movements, Barelvi ulema have
advocated application of sharia law across the country.
• All India Sunni Conference (category Barelvi)
• was an organisation of Indian Sunni Muslims associated with Sufism
and this Conference became the voice of Barelvi movement in British
India. The Conference was established in 1925 in the wake of Congress
led Hindu Nationalism, changing Geo-political situation of India by
leading Barelvi personalities of that time. Barelvis had supported the
creation of Pakistan, and Barelvi ulama had also issued
fatwas in support of the Pakistan Movement during the 1946 elections.
Lahore Resolution
• From March 22 to March 24, 1940, the All India Muslim League held its annual session at Minto Park, Lahore. This
session proved to be historical.
• On the first day of the session, Quaid-i-Azam Muhammad Ali Jinnah narrated the events of the last few months. In an
extempore speech he presented his own solution of the Muslim problem. He said that the problem of India was not of
an inter-communal nature, but manifestly an international one and must be treated as such. To him the differences
between Hindus and the Muslims were so great and so sharp that their union under one central government was full
of serious risks. They belonged to two separate and distinct nations and therefore the only chance open was to allow
them to have separate states.
• In the words of Quaid-i-Azam: “Hindus and the Muslims belong to two different religions, philosophies, social customs
and literature. They neither inter-marry nor inter-dine and, indeed, they belong to two different civilizations that are
based mainly on conflicting ideas and conceptions. Their concepts on life and of life are different. It is quite clear that
Hindus and Muslims derive their inspiration from different sources of history. They have different epics, different
heroes and different episodes. Very often the hero of one is a foe of the other, and likewise, their victories and defeats
overlap. To yoke together two such nations under a single state, one as a numerical minority and the other as a
majority, must lead to growing discontent and final destruction of any fabric that may be so built up for the
government of such a state”.
Cripps Mission
• The British government wanted to get the cooperation of the Indian people in order to deal with the war situation.
The divergence between the two major representative parties of the country harassed the British government. It
found it difficult to make the war a success without the cooperation of both the Hindus and the Muslims.
• On March 22, 1942, Britain sent Sir Stafford Cripps with constitutional proposals.
• The important points of the declaration were as follows:
• General elections in the provinces would be arranged as soon as the war ended.
• A new Indian dominion, associated with the United Kingdom would be created.
• Those provinces not joining the dominion could form their own separate union.
• Minorities were to be protected.
• However, both the Congress and the Muslim League rejected these proposals. Jinnah opposed the plan, as it did not
concede Pakistan. Thus the plan came to nothing.
Gandhi-Jinnah Talks
• The Gandhi-Jinnah Talks have eminent significance with regard to the political problems of India and the Pakistan
Movement. The talks between the two great leaders of the Sub-continent began in response to the general public’s
desire for a settlement of Hindu-Muslim differences.
• On July 17, 1944, Gandhi wrote a letter to Quaid-i-Azam in which he expressed his desire to meet him. Quaid-i-Azam
asked the Muslim League for permission for this meeting. The League readily acquiesced.
• The Gandhi-Jinnah talks began in Bombay on September 19, 1944, and lasted till the 24th of the month. The talks
were held directly and via correspondence. Gandhi told Quaid-i-Azam that he had come in his personal capacity and
was representing neither the Hindus nor the Congress.
• Gandhi’s real purpose behind these talks was to extract from Jinnah an admission that the whole proposition of
Pakistan was absurd.
• Quaid-i-Azam painstakingly explained the basis of the demand of Pakistan. “We maintain”, he wrote to Gandhi, “that
Muslims and Hindus are two major nations by any definition or test of a nation. We are a nation of a 100 million. We
have our distinctive outlook on life and of life. By all the cannons of international law, we are a nation”. He added that
he was “convinced that the true welfare not only of the Muslims but of the rest of India lies in the division of India as
proposed in the Lahore Resolution”.
• Gandhi on the other hand maintained that India was one nation and saw in the Pakistan Resolution “Nothing but
ruin for the whole of India”. “If, however, Pakistan had to be conceded, the areas in which the Muslims are in an
absolute majority should be demarcated by a commission approved by both the Congress and the Muslim League.
The wishes of the people of these areas will be obtained through referendum. These areas shall form a separate
state as soon as possible after India is free from foreign domination. There shall be a treaty of separation which
should also provide for the efficient and satisfactory administration of foreign affairs, defense, internal
communication, custom and the like which must necessarily continue to be the matters of common interest
between the contracting countries”.
• This meant, in effect, that power over the whole of India should first be transferred to Congress, which thereafter
would allow Muslim majority areas that voted for separation to be constituted, not as independent sovereign state
but as part of an Indian federation.
• Gandhi contended that his offer gave the substance of the Lahore Resolution. Quaid-i-Azam did not agree to the
proposal and the talks ended.
Impact of the Second World War
• When the Britain declared war against Germany the Viceroy announced that India was also at war. Indian leaders
resented this decision because it was taken without their consent and formal approval.
• In this regard on 14th September 1939 the Congress formed a committee to look into the repercussions of war. In the
end the committee posed the following questions to the Viceroy. What were the objectives of the British Government
behind the war? What would be the future of India as far as its constitution was concerned? Lastly what would be
delivered to India if it helped the British during the war? Would British Government realize the aspirations of the
Indian people? In addition to these questions it was made clear that if the British Government failed to satisfy the
Congress then it would resign from all the provincial governments. Moreover Congress would start the anti-war non-
cooperation movement.
• The Muslim League expressed its view on 18th September 1939. The Working Committee appreciated the declaration
of Viceroy on suspending the federal scheme as embodied in the Act of 1935. It expressed deep sympathy with
Poland, England and France. The Working Committee clearly said that for securing the real cooperation of the Indian
Muslims during the War, British Government should secure justice and fair play for the Muslims in the Congress-
governed provinces. Moreover no future constitution for India would be framed and finally adopted by the British
Government before it is duly approved by the Muslim League
British Offer of August (1940)
• On August 8, 1940 the British Government issued a White Paper that after the war a constituent assembly would be
formed in India. The August Offer showed a clear change in the approach of the British towards the constitutional
problems of India. For the first time it promised the formation of a Constituent Assembly for Indian representatives. It
was also said that in the proposed assembly the rights of all the minorities especially the Muslims would be
safeguarded. Moreover it removed the fear of the Muslims that the Government would surrender to the demands of
the Congress. However, it was made clear that such a development could only take place if all parties and
communities in India would cooperate with the British Government during the war.
• Civil Disobedience Movement
• On October 13, 1940 Gandhi declared his line of action in the Working Committee of Congress. The plan was to start
‘individual satyagrah’ according to it few people chosen by Gandhi would offer civil disobedience and court arrest. The
second stage of the campaign began on the November 17 and it was termed as the ‘representative satyagrah’.
Individuals were selected from groups and they were assigned to raise anti war slogans in the streets and got
themselves arrested. By the end of the year, five to six hundred persons were imprisoned. Although some top most
Congress leaders were arrested during the campaign but it was not turned into a national revolt. There was no
disorganization, no mass protests and the average Congressman felt that the political thinking and action could be left
to Gandhi and his elite advisors.
Quit India Movement
• The All India Congress Committee passed its ‘Quit India’ resolution on August 8, 1942. The demand was to declare
India immediately as an independent country. Then a provisional government would be formed with the cooperation
of the major parties whose primary duty would be defence of India and resistance against aggression. The provisional
government would also form a constituent assembly for preparing the Constitution for the federation in which the
units would enjoy largest measure of autonomy.

Sapru Proposals
• On 19th November 1944 the Standing Committee met in New Delhi and resolved that the appointed Committee
would try to hold talks with the leaders of all the parties and would present a solution within the two months to the
Standing Committee of the Non-Party Conference.

Wavell Plan and Simla Conference

• In May 1945, Lord Wavell, the Viceroy of India, went to London and discussed his ideas about the future of India with
the British administration.

Provincial and General Elections

• With the failure of the Simla Conference, Lord Wavell announced that the Central and Provincial Legislature elections
would be held in the winter of 1945, after which a constitution-making body would be set up. He also announced that
after the elections, the Viceroy would set an Executive Council that would have the support of the main Indian political
parties. Both the Muslim League and the Congress opposed the proposal.
Cabinet Mission Plan
All of the British Government’s attempts to establish peace between the Congress and the Muslim League
had failed. The results of the general elections held in 1945-46 served to underline the urgency to find a
solution to the political deadlock, which was the result of non-cooperation between the two major
parties. The mission arrived on March 24, 1946. After extensive discussions with Congress and the Muslim
League, the Cabinet Mission put forward its own proposals on May 16, 1946. On March 22, 1947, Lord
Mountbatten arrived as the last Viceroy. It was announced that power would be transferred from British
to Indian hands by June 1948. Lord Mountbatten entered into a series of talks with the Congress and the
Muslim League leaders. Quaid-i-Azam made it clear that the demand for Pakistan had the support of all
the Muslims of India and that he could not withdraw from it. With staunch extremists as Patel agreeing to
the Muslim demand for a separate homeland, Mountbatten now prepared for the partition of the Sub-
continent and announced it on June 3, 1947.

June 3rd Plan

The Provincial Legislative Assemblies of Punjab and Bengal were to meet in two groups, i.e.,
Muslim majority districts and non-Muslim majority districts. If any of the two decided in
favor of the division of the province, then the Governor General would appoint a boundary
commission to demarcate the boundaries of the province on the basis of ascertaining the
contiguous majority areas of Muslims and non-Muslims.

The Birth of Pakistan

The British Parliament passed the Indian Independence Act on July 18, 1947. The Act
created two dominions, Indian Union and Pakistan. It also provided for the complete end of
British control over Indian affairs from August 15, 1947. The Muslims of the Sub-continent
had finally achieved their goal to have an independent state for themselves, but only after a
long and relentless struggle under the single-minded guidance of the Quaid.

Desai-Liaquat Pact
In the year 1945, prevailed a rumor that an alliance had taken place between the Congress
and the Muslim League. Particularly Bhulabhai Desai, the leader of the Congress
parliamentary party and Liaquat Ali Khan, the de facto leader of the Muslim League
assembly party were said to be working in close harmony.
Muslim League Legislator’s Convention
In April 1946 Quaid-i-Azam called the Convention of all those persons, who
had been elected members of the provincial and central legislatures on
Muslim League ticket at Delhi. More than five hundred members had
attended that Convention.

The Constituent Assembly

By the end of July 1946, British India elected its Constituent Assembly, consisting of 296
members. The Congress had won all the general seats except nine whereas the Muslim
League had won all the Muslim seats except five. On 9 December the first meeting of
the Assembly was to be held. But Muslim League refused to recognize the Assembly as a
valid body until the Congress would accept the Muslim League’s interpretation of the
clause regarding the grouping of the provinces.