IDEOLOGY OF PAKISTAN

AIMS & OBJECTIVES OF THE ESTABLISHMENT OF

PAKISTAN
The word “ideology” is composed of two Greek words “Ideo” and “Logos”. The
French philosopher Antoine Destull first used it during the French Revolution.

An ideology is a set of opinions or beliefs of a group or an individual. Very

often ideology refers to a set of political beliefs or a set of ideas that characterize a
particular culture.

Ideology means the science dealing with the belief, notions and theories growing
out of fundamental assumptions held by the members of the group.

The term ideology may be defined as the cluster of beliefs, ideals and concepts that
has become deeply embedded in the social consciousness of a people over time.

HOW IDEOLOGY EMERGES:

Ideologies tend to arise in times of the crises and social stress.

An ideology emerges when people strongly feel that they are being mistreated and
victimized under an existing order.

The ideology grows amongst the unsatisfied group of society as a challenge to the
prevailing social setup.

CHARACTERISTICS OF AN IDEOLOGY:

It keeps on evolving and developing with the passage of time.

It simultaneously deals with present, past and future.

It may be based on some sources i.e. religious or social values

It may depend on political version and theories

It may emanates from historical facts

IDEOLOGY OF APKISTAN
The ideology of Pakistan took shape through an evolutionary process. Historical
experience provided the base

With sir syed Ahmad Khan began the period of Muslim self-awakening

Allama Iqbal provided the philosophical explanation

Quaid-e-Azam translated it into a political party

And Constituent Assembly of Pakistan, by passing Objective Resolution in March

1949 gave it legal sanction.

The emergence of Pakistan Ideology had its root deep when Islam introduced into
India. That was the first division of society into Hindu and Muslims

THE IDEOLOGICAL FOUNDATION OF PAKISTAN

It is based upon

Ideals of Islamic System

Separate Nation

Two Nation Theory

IDEALS OF ISLAMIC SYSTEM

Islamic way of life and its preservation became the primary concern of the
Muslims of the sub-continent.

It was a reaction to the Hindu and British exploitation of the Muslims

It was a revolt against the prevailing system of India where the Hindu culture was
forcibly imposed on the Muslims of sub-continent and their culture.

MUSLIMS AS A SEPARATE NATION

Ideology of Pakistan is based on the fact that the Muslims are a separate nation,
having their own civilization, their own customs, culture, religion and a totally
different way of life from Hindus. Their philosophy of life is based on the principle
of Islam.
TWO-NATION THEORY

It meant that Muslims and Hindus are two separate nations and both are quite
different from each other. Sir Syed Ahmad khan was first Muslim leader who
presented the idea of “Two Nation Theory”

Ideology of Pakistan is actually Islamic Ideology.

Quṭb ad-Dīn Aḥmad Walī Allāh ibn ʿAbd ar-Raḥīm al-ʿUmarī ad-
Dihlawī (Arabic: ‫ ;قطب الدين أحمد ولي هللا بن عبد الرحيم العمري الدهلوي‬1703–1762),
commonly known as Shah Waliullah Dehlawi, was an Islamic
scholar, muhaddith reformer,[2][3] historiographer, bibliographer, theologian,
and philosopher. Shah Waliullah was born on 21 February 1703 to Shah Abdur
Rahim, during the reign of Aurengzeb. He was known as Shah Walliullah because
of his piety. He was a prominent Islamic scholar of Delhi. He memorized the
Qur'an by the age of seven. Soon thereafter, he mastered Arabic and Persian
letters.[4] He was married at fourteen.[4] By sixteen he had completed the standard
curriculum of Hanafi law, theology, geometry, arithmetic and logic.[4]
He lived during the time when Fatawa-e-Alamgiri[5] was being compiled and he
was asked to join the team of scholars that was working on it. However he joined
the team for a very brief period of time and then dissociated himself from the task.
His father, Shah Abdur Rahim was the founder of the Madrasah-i Rahimiyah. He
was on the committee appointed by Aurangzeb for compilation of the code of
law, Fatawa-e-Alamgiri.[6] His grandfather, Sheikh Wajihuddin, was an important
officer in the army of Shah Jahan.
Shah Walliullah was a great Muslim reformist of 18th century in India. He was
a brilliant thinker and scholar with critical insight of political scenario of that
time. He worked for the betterment and true education of Muslims on right
Islamic norms. At that time in the Muslims after ruing India magnificently
were going to lose power. The decline of Muslim rule in India had already
begun and Muslims were being exploited at every facet of life. In order to
bring Muslims of India on right path and help them Shah Walliullah worked
really hard. He was born on 21st February 1703 in Delhi and he died in 1762.
His father was a famous religious personality at that time his name was Abdur
Rahim he was a famous educationist who was running a Madrasah called
Madrasah –i-Rahimiyah. Shah Walliullah got his early education under his
well educated father who taught him well and he was also enrolled in
Naqshbandiyya Sufi order to enrich his spiritual insight. Soon he got
permission to teach at father’s Madrasah, where he continued teaching for
next 12 years. In 1730 he got a chance to go to Mecca where he performed
pilgrimage and got lucky to get education from the leading Muslim scholars of
that time. It was a time when a new thought got roots in his mind that the
position and predicament of Muslims at home was overwhelming. That it was
a time for Muslims of India to adopt true spirit of Islam, this is because of
their religious decline Muslims of India were facing decline in social, political,
and economic aspects as well. So he decided to take a lead and started
working to show Muslims actual spirit of Islam in rational manner. He
contributed literary fields as well like; in 1738 he translated Quran into
Persian despite of opposition he faced by orthodox Ulemma. He worked to
bring together Shiites and Sunnis and Ulemma and Sufis. He proposed ways
like Ijtihad in Islam and denounced blind Taqlid. He believed in grooming of
Muslims as a society and educated them to live up as a society in which
economic and social justice would prevail. He educated Muslims of India to
emancipate Muslim society from economic injustices and social biases. He
wrote almost 50 books on various subjects he trained a group of Ulemma to
spread the true knowledge of Islam. He opened many branches of his school in
Delhi to spread his school of thought. His versatility was his main asset; he
worked on every prospected field which could raise the standard of Muslims
as a nation or individual entity. He laid the foundations of all political,
religious, and intellectual movements which would initiate in Indian sub-
continent by Muslims in future. He was an authentic theologian and scholar of
Islam; he had great understanding of Quran and Hadith. He also gave many
economic theories which gave reasons which became the cause of decline of
Muslims. Politically Shah Walliullah was a vibrant personality. He ran an
indigenous political movement of its kind in India. He tried to unite Muslims
as a single entity. His main political agenda was a retain Mughal Empire; he
became the cause to invite Ahmad Shah Abdali to India in order to fight
Marathas who were undermining Mughal rule at that time. Thought his
efforts to maintain Muslim rule in India did not capitalize but it would
provide an insight for future political, intellectual and religious movements in
India. Role of Shah Waliullah in the Freedom Movement

Introduction
The efforts of Shah Waliullah for the spread of Islam were the first step towards
the establishment of free Islamic Society as well as the establishment of Pakistan.
Early Education
Shah Waliullah was a great saint, scholar and reformer. He was born in a pious
family in Delhi on 21st February 1703. His father’s name was Shah Abdul Rahim.
Shah Abdul Rahim was the founding member of the Madrasa Rahimiya in Delhi.
Shah Waliullah received his early education in Madrassa Rahimiya.
As A Teacher
After finishing his education at the Madrassa Shah Waliullah taught there for
twelve years. He then went to Saudi Arabia in 1724 for Hajj and higher studies. He
returned to Delhi in July 1732.
Preaching of Islam
He advocated the Quranic education for the welfare of the Muslims of
subcontinent. He urged the people to live simple life. Shah Waliullah recognized
that the tenets of Islam could not be followed properly unless the Holy Quran itself
was understood. In order to spread teachings of Islam, he translated the Holy
Quran into Persian. His work was appreciated. Later on his sons, Shah Abdul
Qadir and Shah Abdul Aziz translated the Holy Quran in Urdu.
Role in Politics
Shah Waliullah led the Muslims to struggle for their political rights. He wrote
many letters to the great Afghan ruler Ahmed Shah Abdali to retrieve Muslim rule
in India. Shah Waliullah clarified the importance of “Jihad” to the soldiers. He
knew that the Sikhs, Marhattas and the Jats were the enemies of the Muslims. So
he urged the Muslims to strive for Allah because they had already suffered a lot by
fighting with one another.
Author of Many Books
Shah Waliullah was the writer of many books which are as follows:
1. Hajjatullah-ul-Balighah
2. Izalat-Al-Akhfa
3. The explanation of the Holy Quran
Two Nation Theory
Shah Waliullah played a vital role in establishing the personality and identity of
Muslims. He said that the Muslims are one nation according to Kalma and belief
and there is no importance of their colour and any geographical existence.

The Aligarh Movement was the push to establish a modern system

of education for the Muslim population of British India, during the later decades of
the 19th century.[1] The movement′s name derives from the fact that its core and
origins lay in the city of Aligarh in Northern India and, in particular, with the
foundation of the Mohammedan Anglo Oriental Collegiate School in 1875.[2] The
founder of the oriental college, and the other educational institutions that
developed from it, was Sir Syed Ahmed Khan. He became the leading light of the
wider Aligarh Movement.
The educational reform established a base, and an impetus, for the wider
Movement: an Indian Muslim renaissance that had a profound implications for the
religion, the politics, the culture and society of the Indian sub-continent.
One of indirect consequences of the awakening is the notion that without this
revival of a Muslim self-consciousness and self-confidence, directly attributable to
the Movement, there could or would have been no Pakistan Movement in the run
up to Indian Independence.
The Aligarh Movement had a profound impact on the Indian society, particularly
on the Muslim society compared to the other powerful but less adaptable
movements of the 19th century. It influenced a number of other contemporary
movements to a great extent that it caused the emergence of other socio-religious
movements during the 19th century. The impact of Aligarh Movement was not
confined to the Northern India only, but its expansion could be seen on the other
regions of the Indian sub-continent during the 20th century.[3]
The Aligarh Movement was made a weighty and lasting contribution to the
political emancipation of Indian Muslims.[4]
The Deoband school was opposed to the movement as Aligarh Movement was pro
British.[5]
The Aligarh Movement introduced a new trend in Urdu literature. Sir Syed Ahmad
Khan and his association left the old style of writing in the Urdu language, which
was rhetorical and academic, and started a simple style which helped Muslims to
understand the main purpose of the movement. Sir Syed Ahmed was the central
figure behind this awakening.

The War of Independence 1857 ended in disaster for the Muslims. The British
chose to believe that the Muslims were responsible for the anti-British uprising;
therefore they made them the subject of ruthless punishments and merciless
vengeance. The British had always looked upon the Muslims as their adversaries
because they had ousted them from power. With the rebellion of 1857, this feeling
was intensified and every attempt was made to ruin and suppress the Muslims
forever. Their efforts resulted in the liquidation of the Mughal rule and the Sub-
continent came directly under the British crown.

After dislodging the Muslim rulers from the throne, the new rulers, the British,
implemented a new educational policy with drastic changes. The policy banned
Arabic, Persian and religious education in schools and made English not only the
medium of instruction but also the official language in 1835. This spawned a
negative attitude amongst the Muslims towards everything modern and western,
and a disinclination to make use of the opportunities available under the new
regime. This tendency, had it continued for long, would have proven disastrous for
the Muslim community.

Seeing this atmosphere of despair and despondency, Sir Syed launched his
attempts to revive the spirit of progress within the Muslim community of India. He
was convinced that the Muslims in their attempt to regenerate themselves, had
failed to realize the fact that mankind had entered a very important phase of its
existence, i.e., an era of science and learning. He knew that the realization of the
very fact was the source of progress and prosperity for the British. Therefore,
modern education became the pivot of his movement for regeneration of the Indian
Muslims. He tried to transform the Muslim outlook from a medieval one to a
modern one.

Sir Syed’s first and foremost objective was to acquaint the British with the Indian
mind; his next goal was to open the minds of his countrymen to European
literature, science and technology.

Therefore, in order to attain these goals, Sir Syed launched the Aligarh Movement
of which Aligarh was the center. He had two immediate objectives in mind: to
remove the state of misunderstanding and tension between the Muslims and the
new British government, and to induce them to go after the opportunities available
under the new regime without deviating in any way from the fundamentals of their
faith.
 Keeping education and social reform as the two
planks of his program, he launched the Aligarh Movement with the following
objectives:

▪ To create an atmosphere of mutual understanding between the British

government and the Muslims.
▪ To persuade Muslims to learn English education.
▪ To persuade Muslims to abstain from politics of agitation.
▪ To produce an intellectual class from amongst the Muslim community.
Fortunately, Syed Ahmad Khan was able to attract into his orbit a number of
sincere friends who shared his views and helped him. Among them were well-
known figures like Nawab Mohsin-ul-Mulk, Nawab Viqar-ul-Mulk, Hali, Shibli,
Maulvi Nazir Ahmad, Chiragh Ali, Mohammad Hayat, and Zakaullah. Above all,
his gifted son Syed Mahmud, a renowned scholar, jurist and educationist, was a
great source of help to him.

Syed Ahmad also succeeded in enlisting the services of a number of distinguished

English professors like Bech, Morison, Raleigh and Arnold who gave their best in
building up the Aligarh College into a first-rate institution.

A brief chronology of Syed Ahmad’s efforts is given below:

1859: Built Gulshan School in Muradabad.

1863: Set up Victoria School in Ghazipur.

1864: Set up the Scientific Society in Aligarh. This society was involved in the
translation of English works into the native language.
1866: Aligarh Institute Gazette. This imparted information on history; ancient and
modern science of agriculture, natural and physical sciences and advanced
mathematics.

1870: Committee Striving for the Educational Progress of Muslims. 1875:

Muhammadan Anglo-Oriental School (M. A. O.), Aligarh, setup on the pattern of
English public schools. Later raised to the level of college in 1877 and university
in 1913.

1886: Muhammadan Educational Conference. This conference met every year to

take stock of the educational problems of the Muslims and to persuade them to get
modern education and abstain from politics. It later became the political
mouthpiece of the Indian Muslims and was the forerunner of the Muslim League.

Besides his prominent role in the educational uplift of the Muslims, Syed Ahmad
Khan’s writings played an important role in popularizing the ideals for which the
Aligarh stood. His essay on “The Causes of Indian Revolt in 1858”, and other
writings such as “Loyal Muhammadans of India”, Tabyin-ul-Kalam and “A Series
of Essays on the Life of Muhammad and Subjects Subsidiary Therein” helped to
create cordial relations between the British Government and the Indian Muslims.
They also helped to remove misunderstandings about Islam and Christianity.

It was from this platform that Syed Ahmad Khan strongly advised the Muslims
against joining the Hindu dominated Congress. He was in favor of reserved seats
for Muslims and also promoted the idea that Hindus and Muslims are two distinct
nations. This idea led to the Two-Nation Theory.

Syed Ahmad Khan’s Aligarh Movement played a significant role in bringing about
an intellectual revolution among the Indian Muslims. Thus it succeeded in
achieving its major objectives, i.e. educational progress and social reform. His
efforts earned Sir Syed the title “Prophet of Education”.

THE DEOBAND SCHOOL OF THOUGHT

The Deoband Movement was organised by the orthodox section among the Muslim
ulema as a revivalist movement with the twin objectives of propagating pure
teachings of the Quran and Hadis among Muslims and keeping alive the spirit of
jihad against the foreign rulers. The Deoband Movement was established in
Deoband in Saharanpur district (United Provinces) in 1866 by Mohammad Qasim
Nanotavi (1832-80) and Rashid Ahmed Gangohi (1828- 1905) to train religious
leaders for the Muslim community.

SERVICES BY DEOBAND

After the war of Independence 1857, the Ulema of Delhi party realized that it was
useless to use force against the overwhelming power of the British Empire. So the
Ulmea led by Maulana Mohammed Qasim Nanutawi decided to regain the lost
entity by educating the Muslims. The Deoband School stood for definitive religion
political goals with limited sphere of influence. Dar-ul-aloom Deoband was
established in 1867 by Maulana Mohammed Qasim and his followers. Deoband
was highly impressed by the teaching of Hanfi School of Theology and Philosophy
of Shah Wali Ullah. In political it took stance of anti-British and propagated
disloyalty to the British Raj. After maulana Qasim’s death, Maulana Rashid
Ahmed Ghangohi succeeded him.

RELIGIOUS AND POLITICAL OBJECTIVES

The religious policy of the Deoband was firm belief in Tauheed, justice, spiritual
training and discipline. To cement the ties among the Muslims and creat the sense
of coherence and unity, work for Muslim Ummah and restoration of caliphate in its
true sence were the objectives.
As far as their Political stance was concerned it was constructed upon the three
principles:

a) to make India a great country of Asia

b) to make India a Federal State by unting all local states and
c) to ensure the socio-economic justice for all.
SERVICES
Dar-ul-aloom deoband started its operations with meager resources but it touched
the heights in a limited time span. Under the auspices of Maulana Mohammed
Qasim it produced many Muslim religious thinkers and scholars who guided the
destiny of the Muslim of India. Deoband Movement marked certain imprints upon
the history of Muslim India.
Among the scholars produced by Deoband were Maulana Mohammed Yaqoob,
Maulana Rashid Ahmed Ghangoi, Maulana Mehmood-ul-Hassan, and Maulana
Madni. Soon after its inception it gained a distinctive position among the
educational institutions of British India. It was considered as the most important
Islamic Institution after Al-Azhar. Actually Deoband is the continuity of the
thoughts professed by Shah Walli Ullah and Shah Abdul Aziz. The Deoband
scholars were not merely religious interpreters but were also aware of the modern
education. Certainly Deoband has served Muslim India but Deoband curriculum
could not fulfil the needs of the tie. It enjoyed a widespread influence over Muslim
India. Being the ultra nationalist views they opposed the creation of Pakistan and
Muslim League which was a very sad aspect of the Deoband Movement. The
Darul Uloom in Deoband from the beginning of its educational activities tried
to promote resistance against British colonialism through Islamic education
and also tried rebuild the torn identity of Indian Muslims. Over the years, the
Ulama graduating from Darul Uloom in Deoband felt the necessity of playing
a role in the political scene and participating in the struggle for freedom and
independence of the nation which became the salient features of the Charter
of Darul Uloom’s Islamic thought enshrining eight principles.
Participation in the Khilafat and Silk Letter Movements to support the
Ottoman Empire after World War I, keeping pace with Indian national
freedom movement against British colonialism, even a faction of Deobandi
Ulama supporting the Indian Muslim League’s demand for Pakistan,
establishing Deobandi religious political parties like Jamiat Ulama i-Hind in
1919, Jamiat Ulama i-Islam in 1945 and Jamiat al-Ahrar in Punjab, the
missionary zeal branch of Deobandi movement named "Tablighi Jamaat" in
1920’s and Imarat Sharia in Bihar and Odisha, its offshoots forming the
religious political outfits like Sipah Sahaba, Lashkar i-Jhangvi and Jaish-e-
Muhammad in Pakistan, the close cooperation of Jamiat Ahle Hadith and
Darul Uloom graduates with contemporary Salafi movements (such as the
Ikhwan al-Muslimoon (Muslim Brotherhood), and Jamaat i-Islami of
Pakistan and the Islamic Jihadi Groups of Afghanistan during the Soviet
occupation of Afghanistan from 1980-1988 and the emergence of the Taliban
Movement in Afghanistan and Pakistan are all the offshoots of the network of
the madrasas (Darul Uloom) established by the Ulama of the Deobandi
movement in the late nineteenth and twentieth century in the Indian
subcontinent which has achieved considerable growth.
The Darul Uloom in Deoband have emerged as the "Al-Azhar of India" and
its affiliated network of madrasas (Darul Uloom) radiating from it reflect the
evolution of a madrasa that one day began its work with one teacher (Mulla
Mahmood) and one student (Maulana Mahmud al-Hasan) and nowadays have
emerged as one of the largest Islamic religious educational institutions in the
world and also a serious competitor to other Islamic religious centers such as
Al-Azhar University in Cairo, Egypt, the Hawzah (Islamic seminary) of Qom
(Iran) and Najaf (Iraq) and the Wahabbi religious educational centers in
Saudi Arabia..

print
In contrast to the Aligarh Movement, which aimed at the welfare of Muslims
through western education and support of the British Government, the aim of the
Deoband Movement was moral and religious regeneration of the Muslim
community. The instruction imparted at Deoband was in original Islamic religion.

On the political front, the Deoband School welcomed the formation of the Indian
National Congress and in 1888 issued a fatwa (religious decree) against Syed
Ahmed Khan’s organizations

ALI GHAR SCHOOL OF THOUGHT

History of Ali-Ghar Movement

The War of Independence 1857 ended in disaster for the Muslims. The British
chose to believe that the Muslims were responsible for the anti-British uprising;
therefore they made them the subject of ruthless punishments and merciless
vengeance. The British had always looked upon the Muslims as their adversaries
because they had ousted them from power. With the rebellion of 1857, this feeling
was intensified and every attempt was made to ruin and suppress the Muslims
forever. Their efforts resulted in the liquidation of the Mughal rule and the Sub-
continent came directly under the British crown.

After dislodging the Muslim rulers from the throne, the new rulers, the British,
implemented a new educational policy with drastic changes. The policy banned
Arabic, Persian and religious education in schools and made English not only the
medium of instruction but also the official language in 1835. This spawned a
negative attitude amongst the Muslims towards everything modern and western,
and a disinclination to make use of the opportunities available under the new
regime. This tendency, had it continued for long, would have proven disastrous for
the Muslim community.
Seeing this atmosphere of despair and despondency, Sir Syed launched his
attempts to revive the spirit of progress within the Muslim community of India. He
was convinced that the Muslims in their attempt to regenerate themselves, had
failed to realize the fact that mankind had entered a very important phase of its
existence, i.e., an era of science and learning. He knew that the realization of the
very fact was the source of progress and prosperity for the British. Therefore,
modern education became the pivot of his movement for regeneration of the Indian
Muslims. He tried to transform the Muslim outlook from a medieval one to a
modern one.

Sir Syed’s first and foremost objective was to acquaint the British with the Indian
mind; his next goal was to open the minds of his countrymen to European
literature, science and technology.

Therefore, in order to attain these goals, Sir Syed launched the Aligarh Movement
of which Aligarh was the center. He had two immediate objectives in mind: to
remove the state of misunderstanding and tension between the Muslims and the
new British government, and to induce them to go after the opportunities available
under the new regime without deviating in any way from the fundamentals of their
faith.

Keeping education and social reform as the two planks of his program, he
launched the Aligarh Movement with the following objectives:

▪ To create an atmosphere of mutual understanding between the British

government and the Muslims.
▪ To persuade Muslims to learn English education.
▪ To persuade Muslims to abstain from politics of agitation.
▪ To produce an intellectual class from amongst the Muslim community.

The Aligarh Movement was the push to establish a modern system of education for
the Muslim population of British India, during the later decades of the 19th
century.The movement′s name derives from the fact that its core and origins lay in
the city of Aligarh in Northern India and, in particular, with the foundation of
the Mohammedan Anglo Oriental Collegiate School in 1875 The founder of the
oriental college, and the other educational institutions that developed from it, was
Sir Syed Ahmed Khan. He became the leading light of the wider Aligarh
Movement.
The educational reform established a base, and an impetus, for the wider
Movement: an Indian Muslim renaissance that had a profound implications for the
religion, the politics, the culture and society of the Indian sub-continent.
One of indirect consequences of the awakening is the notion that without this
revival of a Muslim self-consciousness and self-confidence, directly attributable to
the Movement, there could or would have been no Pakistan Movement in the run
up to Indian Independence.
The Aligarh Movement had a profound impact on the Indian society, particularly
on the Muslim society compared to the other powerful but less adaptable
movements of the 19th century. It influenced a number of other contemporary
movements to a great extent that it caused the emergence of other socio-religious
movements during the 19th century. The impact of Aligarh Movement was not
confined to the Northern India only, but its expansion could be seen on the other
regions of the Indian sub-continent during the 20th century.

The Aligarh Movement was made a weighty and lasting contribution to the
political emancipation of Indian Muslims.

The Deoband school was opposed to the movement as Aligarh Movement was pro
British.

The Aligarh Movement introduced a new trend in Urdu literature. Sir Syed Ahmad
Khan and his association left the old style of writing in the Urdu language, which
was rhetorical and academic, and started a simple style which helped Muslims to
understand the main purpose of the movement. Sir Syed Ahmed was the central
figure behind this awakening.

The Khilafat movement, also known as the Indian Muslim movement (1919–
24), was a pan-Islamist political protest campaign launched by Muslims of British
India led by Shaukat Ali, Mohammad Ali Jauhar and Abul Kalam Azad to restore
the caliph of the Ottoman Caliphate, who was considered the leader of Sunni
Muslims, as an effective political authority. It was a protest against the sanctions
placed on the caliph and the Ottoman Empire after the First World War by
the Treaty of Sèvres.

The movement collapsed by late 1922 when Turkey gained a more favorable
diplomatic position and moved towards secularism. By 1924 Turkey simply
abolished the role of caliph.

During the First World War , the British had wrested large areas in the Middle East
from the Ottomans , including the region now known as Saudi Arabia , Iraq ,
Plalestine and Lebanon. The main fear of Indian Muslims at the end of the war was
the fate of the caliphate held by the Ottoman sultan. The Allies hoped to destroy
the Ottoman empire by encouraging Turkey to become a nation rather than an
empire. During the war , the Muslims in India could not openly declare their
allegiance to another monarch but could , and did, claim a religious obligation to
follow the orders of the caliph. This had created a problem for the British as they
needed Muslim troops to fight in the war against the Ottomans but could not be
sure of the dedication of these troops. To ensure the loyalty of Muslim troops, the
British had promised during the war that the status of the caliph would be
respected . After the war ended, however reports from Europe indicated that the
British and French wanted to punish the Turks for their support of the Germans
and wished to end the position of the caliph.

The British were soon in little doubt as to the strength of Muslim feelings . On 17
October 1919, the All-India Khilafat Conference was held by two brothers,
Maulana Shaukat Ali and Maulana Muhammad Ali Jauhar . Another leading figure
in the Khilafat Movement was Abul Kalam Azad, a senior member of Congress
and later a minister of independent India. This movement was launched with the
intention of pressurizing the British into keeping their promises. On 23 November
1919, the first Khilafat Conference passed a resolution asking the Muslims as a
religious duty to boycott British goods , to abstain from any victory celebration and
to adopt a policy of non-cooperation with the British government .It was also
resolved to send a delegation to Britain to leave thee government there in no doubt
as to the depth of Muslim feelings.

KHILAFAT CONFERENCE

At the Khilafat Conference , it was announced that non-Muslims had also extended
their support for this movement. Soon after the end of the war , the unofficial
leader and most influential figure in the Congress Party was M.K. Gandhi , a
British -trained barrister . It is obvious that to Hindu could be seriously concerned
with weather the Khilafat was to survive or not, but the Congress cleverly decided
to use Muslim agitation to press the British for further concessions on self-rule and
to show the Muslims that Hindu -Muslim unity was beneficial . Gandhi publicaly
declared his support for the Khilafat Movement and also requested that Muslims
should join the Congress in seeking the goal of swaraj, or self-rule. The objective
of self-rule was accepted by most local political figures, with the notable exception
of M.A. Jinnah , who felt that such a demand was premature.

SECOND KHILAFA CONFERENCE

The Second Khalifa Conference was held in Amritsar in December 1919, where
the Congress and Muslim League also planned to meet. This was a time of almost
unprecedented Hindu-Muslim unity and the Khilafat Movement recieved further
Congress support . It was agreed to merge the political activities of all three groups
as far as possible. It was further agreed that Gandhi was to be the leader of these
three parties in their common objectives. This was easily the most serious political
threat faced by the British since the War of Independence in 1857. The Hindus and
Muslims had buried their own political differences in the face of a common
objective. British titles were rejected , British goods were boycotted , schools and
colleges were emptied , lawyers refused to appear in British courts and there were
reports of problems in army units . Spinning khaddar (unprocessed cotton) became
a political gesture and the spinning wheel came to symbolize the Indian desire for
political and economic independence.

KHILAFA DEPUTATION

In January 1920, a Khilafat deputation of 35 people called on the viceroy. It

included the Ali brothers, Jinnah, Gandhi and Abul Kalam Azad. The viceroy was
unable to give the delegation any reassurances as to the eventual fate of the
khilafat.

DELEGATION TO TURKEY

In February 1920, a delegation was sent to Europe to try to convince the western
powers that Turkey should not be treated harshly as it had great symbolic
importance for all muslims. The delegation was headed by Maulana Muhammad
Ali Jauhar and included and included Maulana Azad, Syed Sulaiman Nadvi and
Syed Hussain. In spite of various meetings and speeches during their stay in
Europe, the mission ended in failure. While the delegation was still in Europe, the
terms of peace for Turkey were announced. These included the independence of all
Arab territory, with various parts in the Mediterranean divided between Britain and
France.
Final Khilafat Conference in July 1921

There was a third anf final Khilafat Conference in July 1921. Muslims were
instructed not to attend schools and colleges, work in the police and army or to
cooperate in any way with the British. Soon after this conference, the main leaders
of the movement were arrested .

Imprisonment of M.A Jauhar

Maulana Muhammad Ali Jauhar appeared as the main defendant and was
sentenced to two years imprisonment on sedition charges. His statement in his
defence made him even more popular with the muslims, although it infuriated the
British. He simply stated that " He considered his action in accordance with
Islamic principles and that Islamic injunction were superior to British law as
far as the muslims were concerned." Abrupt end of Khilafat Movement The
Khilafat movement was eventually brought to an abrupt end in the most
unexpected and distressing way for the muslims in Inida. In Marc 1924, anew
Turkish Government, under Kemal Attaturk, took control of Turkey and abolished
the institutions of the caliphate. There was obviously no point in continuing a
movement which had been destroyed by the Turks themselves but it was still a
devastating blow for million of muslims. This new development was also the final
blow to the Hindu Muslim unity.

FINAL BLOW TO HINDU-MUSLIM UNITY

In the struggle for Swaraj, or self rule, which had been called off by Gandhi in
1922 because of an incident at Chaura Chauri, when an enraged mob burnt a police
station in which 22 policemen died. Gandhi decided that the Swaraj Movement
was becoming too violent and called off the attempt to remove the British. This
action dismayed some leaders in the congress but the Muslim League, particularly
the Muslims, were infuriated by this decision as it took the pressure off the British
administration.

LESSON FROM KHILAFAT MOVEMENT

The lessons which the Muslims learnt from this episode, however, were not wasted
as the Khilafat Movement taught them
• How to effectively organize themselves politically. For many Muslims it
was their first experience of politics and it showed them how it was possible
to mobilize the community for a cause.

• The Muslim League took charge of the Khilafat Movement as the major
muslim political body and it was now fully aware that the neither the Hindus
nor the British could be relied upon for the protection of muslim rights.

• The Muslims now needed time for consolidation and an agenda to protect
their interests, as they were under attack from all sides.

ESTABLISHMENT OF ALL INDIA MUSLIM LEAGUE

On December 30 1906, the annual meeting of Muhammadan Educational

Conference was held at Dhaka under the chairmanship of Nawab Viqar-ul-
Mulk. Almost 3,000 delegates attended the session making it the largest-ever
representative gathering of Muslim India. For the first time the conference
lifted its ban on political discussion, when Nawab Salim Ullah Khan
presented a proposal for establish a political party to safeguard the interests
of the Muslims; the All India Muslim League.

Three factors had kept Muslims away from the Congress, Sir Syed’s advice to the
Muslims to give it a wide berth, Hindu agitation against the partition of Bengal and
the Hindu religious revivalism’s hostility towards the Muslims. The Muslims
remained loyal to Sir Syed’s advice but events were quickly changing the Indian
scene and politics were being thrust on all sections of the population.

The headquarters of the All India Muslim League was established in Lucknow, and
Sir Aga Khan was elected as its first president. Also elected were six vice-
presidents, a secretary and two joint secretaries for a term of three years. The initial
membership was 400, with members hailing proportionately from all provinces.
Maulana Muhammad Ali Jouhar wrote the constitution of the League, known as
the “Green Book”. Branches were also setup in other provinces. Syed Ameer Ali
established a branch of the League in London in 1908, supporting the same
objectives.

But the main motivating factor was that the Muslims’ intellectual class wanted
representation; the masses needed a platform on which to unite. It was the
dissemination of western thought by John Locke, Milton and Thomas Paine, etc. at
the M. A. O. College that initiated the emergence of Muslim nationalism.

OBJECTIVES OF ALL INDIA MUSLIM LEAGUE

Following were the objectives of the Muslim League:

▪ To inculcate among Muslims a feeling of loyalty to the government and to

disabuse their minds of misunderstandings and misconceptions of its actions
and intentions.
▪ To protect and advance the political rights and interests of the Muslims of
India and to represent their needs and aspirations to the government from time
to time.
▪ To prevent the growth of ill will between Muslims and other nationalities
without compromising to it’s own purposes.
Many Hindu historians and several British writers have alleged that the Muslim
League was founded at official instigation. They argue that it was Lord Minto who
inspired the establishment of a Muslim organization so as to divide the Congress
and to minimize the strength of the Indian Freedom Movement. But these
statements are not supported by evidence. Contrary to this, the widely accepted
view is that the Muslim League was basically established to protect and advance
the Muslim interests and to combat the growing influence of the Indian National
Congress.