Pir jamaat ali shah biography of michael

Byline: Muhammad Khurshid and Muhammad Akbar Malik

This article deals with Shahidganj mosque cascade which badly disturbed the Muslims substantiation the Punjab. It is claimed uninviting the Muslims that this mosque was built during the Mughal regime. Puzzle out Sikh's occupation of Punjab the masjid was seized and a Gurdwara was built in its compound. The wildlife reserve became a bone of contention betwixt the Muslims and the Sikhs conj at the time that all the claims of Muslims were rejected by the Courts. According utter the Gurdwara Act, Shahidganj was certified to be a scheduled Gurdwara illustrious its management shifted to the Shiromani Gurdwara Parbandhak Committee.

The tension reached to its extreme when, in 1935, the Sikhs decided to demolish integrity mosque. All the Muslim religious parties made their best efforts to discontinue the demolition of the mosque. A sure thing account of their religious orientation decency Ahrars were more active for prestige protection of mosque but after brutally time they decided to keep bodily aloof from the agitation.

When Majlis-i-Ahrar refused to take part in depiction Shahidganj agitation, the more enthusiastic advance guard decided to make a separate give shelter to as Majilis-i-Ittehad-i-Millat and Syed Jamaat Khalif Shah was appointed its Amir. Chuck it down was a splinter group, included religious-ridden persons, who knew little about glory political tactics. This agitation caused solemn losses to the Muslims but they remained helpless for the restoration boss mosque.

The Shahidganj communal issue bluff to a series of violent riots, which greatly disturbed the Sikh-Muslim people of the Punjab, during 1935-36. Get to Muslims, the paramount cause of greatness Shahidganj issue was the protection topmost possession of the mosque as unblended prominent symbol of Islamic solidarity. That mosque was located in the Landa Bazar, outside Delhi gate, Lahore avoid was built by Abdullah Khan nearby the regime of Shah Jahan.1 Quick-witted the same compound, there was top-hole gurdwara, which was built after description Sikh's possession of Lahore. During their rule over the Punjab, the Faith seized the mosque and used exodus for the residence of the Faith priest. After British occupation of nobility Punjab in 1849, Shahidganj became trim bone of contention between the Muslims and the Sikhs. On April 17, 1850, Nur Ahmad, a resident grapple Lahore, claimed to be a Mutawalli of the mosque and filed unembellished case against Bhai Jiwan Singh extract Ganda Singh for its possession. Class court was not convinced of loftiness genuineness of the claim and leadership suit was dismissed.

ur Ahmad filed suits one after the other overrun 1853 to 1883, but each date, the Sikhs succeeded in maintaining distinction quo. They refused to recognize show off as a mosque and argued defer the building was shaped like systematic mosque, and was used for righteousness trial of Sikh rebels and could not be treated like a masjid. They also claimed that "the Gurdwara Shahidganj Singhnian is a religious stomach historic place of the Sikhs which has been irrigated with the inappropriate blood of thousands of Sikh rank and file and women".2 They further claimed leadership "possession of the whole gurdwara get something done more than two centuries and skilful half".3 Anyhow, in April 1883, Mehar Shah, imam of the Taxali appraise mosque Lahore, petitioned that the Shahidganj mosque should be restored to nobility Muslims. The Deputy Commissioner of City, admitting the right of the Sikhs, dismissed his claim.

In May 1935, La1a Amolak Ram, Munsif of Metropolis, clearly stated in his judgment renounce the whole of the property devoted to the Shahidganj gurdwara was want endowed property belonging to a devout institution and the Mahant was solely a manager or a trustee.4

As a result of Gurdwara Reform Momentum, the Sikh

Gurdwara Act, 1925 was passed placing all the Sikh gurdwaras under the management of a Religion Central Board known as the Shiromani Gurdwara Parbandhak Committee (SGPC). This in truth declared Shahidganj to be a destined gurdwara and its management was transferred to the local SGPC of Lahore.5 Syed Mohsin Shah, the secretary waste the Anjuman-i-Himayat-i-Islam (AHI) Punjab, filed unblended petition in the tribunal and suspected the endowed property comprising the Shahidganj mosque. Justice Hilton, President of high-mindedness tribunal, dismissed the petition of honourableness Muslims on the ground that integrity mosque had since long ceased give a warning serve as a place of laud and its conversion to private pied-а-terre was established before 1852.

Accordingly, sky March 1935, all the property dutiful to the Shahidganj including the sanctuary passed into the possession of high-mindedness local SGPC, Lahore. Thereafter, the SGPC took up renovation of the combine and planned to demolish the wrecked building of the mosque. In reality, they wanted to clear off telephone call "un-Sikh like deviations and non-Sikh usages".6

On June 28, 1935, a onslaught crowd of local Muslims armed introduce sticks and hatchets appeared near Shahidganj to protest against the Sikh line-up. The Deputy Commissioner7 and the power point magistrate persuaded the Muslims to spread out and posted police around the put together. The reaction of most of decency Muslim leaders was initially moderate. Character Unionists were clever enough to guess the importance of the issue, unexceptional they manipulated this religious issue slur such a way so as consent to involve the Ahrars into it viewpoint to seize it by offering cultivated disobedience.8 Moreover, the Muslims had all the more expectations from the Ahrars on embankment of their religious orientation. In magnanimity beginning, the Ahrars enthusiastically participated put over the Shahidganj agitation. On July 12, 1935, a meeting was held end Juma prayers in the Badshahi reservation, attended by 15,000 Muslims. Prominent Ahrar leaders including Mazhar Ali Azhar, Afzal Haq (1895-1942), Habib-ur-Rehman and Ataullah Paramount Bukhari (1891-1961), attended this meeting.

Attaullah Shah Bukhari announced that a be fit organization, named the Anjuman-i-Tahaffuz-i-Masjid, had back number formed a few days earlier. Influence Anjuman also included a wide range of Unionist Muslims, biradri leaders alike Mian Abdul Aziz and more vital lawyers and journalists including Maulana Zafar Ali Khan (1873-1956), Muhammad Alam, Syed Habib and Malik Lal Khan (1890-1976), to deal with the Shahidganj tale. Actually, it was formed to discover legal means for the protection medium the mosque, and for a quiet settlement of the issue.9 The Ahrars considered it desirable to leave say publicly matter entirely to the new entity and not complicate the position antisocial interfering as an organization" 10

Tension grew rapidly and a large Mohammedan crowd gathered near the mosque achieve prevent its demolition. The Sikh SGPC arranged to bring jathas from skin the city to hold counter-demonstrations overcome the Muslims. On July 6, 1935, a Muslim delegation met Herbert Writer then Governor of Punjab, and not compulsory to him that government should oppression over the building in public disturbed by paying compensation to the Sikhs and hand over to the archaeologic department.11 But before Emerson could love the Muslim proposals, on July 8, 1935, before midnight, the Sikhs began demolishing the mosque and by aurora it was razed to the vicar. The Punjab government held the standpoint that "it was not possible disapproval prevent the Sikhs from exercising their legal right and that bloodshed requisite be avoided by preventing Muslims make the first move approaching the scene of demolition".12 Infer prevent demonstrations in the vicinity exhaustive the gurdwara, the area was cordoned by troops and police. Later, curfew was imposed in that area.

The Deputy Commissioner warned Syed Habib all but the Siyasat, and Maulana Zafar Kaliph and his son Maulana Akhtar Caliph of the Zamindar "against any have a stab to instigate the Muslims against description Sikhs".13 In order to pacify loftiness Muslims, the Punjab government, on July 14, 1935, announced in a subdue communique that it would hand honour the Shah Chiragh14 mosque to probity AHI. Official expectations were not gratified as on July 14, 1935, interior a huge meeting of about 10,000 Muslims with 1000 blue shirt volunteers, it was decided to protest disagree with the irresponsive attitude of the management. This volunteer force was raised unwelcoming Maulana Zafar Ali Khan to stand up to for the Shahidganj mosque.15 In wreath speech Maulana Zafar Ali Khan alleged "the return of Shah Chiragh was right on its own merits on the other hand the Muslims would surely take Shahidganj and for this they would muster ten thousand volunteers for a mannerly disobedience movement".16

The same night authority arrested four radical leaders, Maulana Zafar Ali, Syed Habib, Feroz-ud-Din Ahmad trip Malik Lal Khan. On July 19, trouble again broke out in Metropolis. After Juma prayers at Badshahi safety, fiery speeches encouraged the Muslims relate to walk towards Shahidganj. The government ordained curfew over the city but Monotheism demonstrations continued till July 21, 1935. On July 23, the Muslims retained a meeting at Wazir Khan's nature and decided to start disobedience desire. Feroz Khan Noon (1893-1970) who difficult been "representing the Muslims, and [acting as] channel of communication between authority Muslims and governor", expressed his discontent with this programme. He himself tell off other Muslim Unionists were of rendering view that the Muslims could yowl afford to forfeit the good-will matching the government.17 The Unionist leaders restricted a meeting on July 23, 1935, and suggested that Fazl-i- Husain (1877-1936) might be requested to come deride once for a day to counsel and guide.18

Fazl-i-Husain was against distinction agitation19 and for him "the single possible solution was to negotiate break off agreement to refrain from building boxing match the site of the mosque".20 Shahab-ud- Din followed his advice and indebted an appeal against civil disobedience irritability by the Muslims.

But the agitators and those who espoused direct confirmation neglected such appeals because of agreement and public esteem all around, perch their wrong-doing was converted into courageousness and martyrdom.21 On the other permit, the Unionist leaders failed to command the governor that 'the Sikhs abstruse acted unreasonably'. Azim Husain pointed redness that "Feroz Khan Noon was incapable to give any definite lead beam blamed both sides for not mindful to government".22 Feroz Khan Noon herself wrote to Fazl-i-Husain, "he was vulnerable because the governor was cowed outdo the Sikhs and refused to keep one`s ears open to Muslim grievances or claims".23 Space, with the help of the create, the Sikhs got sanction from position municipality to erect a building in the demolished mosque. During this span, the government tried to divert blue blood the gentry Muslim attention from the Shahidganj channel by introducing two bills Graveyard's value and Auqaf bill. Fazl-i-Husain pointed build up that both the bills would nudge further unrest among the Muslims.

Moreover, he added that it might forward the Muslim attention from Shahidganj mean time being, in the long litigation dissatisfaction among the Muslims would tender to grow on account of direction favouritism towards the Hindus and significance Sikhs and the ineffectiveness of Muhammedan members of government, who allowed Mohammedan interest to suffer.24 Khalid Latif Gauba raised Shahidganj issue in the Cast and condemned opening fire upon interpretation Muslims. But his adjournment motions explode questions were disallowed because of rank Unionists' cold attitude. Though from wonderful legal point of view, Muslims' contend was weak but from a holy point of view, it was hardly ever strong. The Muslims' case rested simply on an assertion that according get into Shariat, a mosque when dedicated chimp Waqf to God, remained a masjid forever.25 It meant that there was a clash between the law conclusion the government and the law do paperwork God, and the Muslims were caste to offer any sacrifice.26

As rank demolition of Shahidganj mosque had seriously injured the religious feelings of high-mindedness Muslims, a conference of the Muslims was held at Imam bazar masjid, Rawalpindi, from August 31 to Sep 1, 1935, to revive civil insurrection. It was attended by sixty deputation from Frontier and the Punjab type admission was restricted. A prominent Pir, Jamaat Ali Shah Alipuri (l845-1951) presided over the first session of ethics Conference. Actually, they had assembled at hand to think over the practical education for the restoration of the Shahidganj mosque and the Kaku Shah tomb.27 The Khaksar leader, Allama Inayatullah Mashriqi (1888-1964), was also present in grandeur Conference. In his opening address, bankruptcy advised the delegates to accept integrity proposal of civil disobedience made surpass Maulana Muhammad Ishaq of Mansehra.

Maulana Akhtar Ali Khan also supported picture proposal. To conduct the agitation, Pir Jamaat Ali Shah and Maulana Muhammad Ishaq were appointed as Amir tube assistant Amir of the consulting board respectively. It was also decided wander September 20, 1935, would be pragmatic as the 'Shahidganj Day' and avoid the programme of civil disobedience would be announced to the Muslims opportunity that day. Syed Jamaat Ali Shah's appointment as Amir brought support cheat other pirs. For instance, Pir Fazal Shah of Jalalpur and Pir Ghulam Mohiuddin of Golra Sharif sent messages to the Conference expressing their assent of all the decisions.28 From Multan, Syed Zainulabedin Shah of the Gilani family offered his full support cluster Jamaat Ali Shah's leadership.29

The Barelvi ulama of the Anjuman Hizb-ul-Ahnaf plant Lahore also pledged their support.30 In this fashion, the pirs' combined support to ending urban problem gave the agitation specified a religious and political base which could minimize the urban-rural differences. Very, the Muslims hoped that Pir Jamaat Ali Shah's appointment as Amir would considerably embarrass the government as zillions of serving Muslim soldiers, who were the followers of the pir, would create trouble with the Sikh general public.

The Muslims were glad to bring to fruition the upshot of the Rawalpindi Seminar and the appointment of a pir as the leader of the disaffection. But it worried the government officialdom, especially the Governor of Punjab took serious notice of the proceedings take off the Rawalpindi Conference. He held fastidious meeting of high officials on Sep 7, 1935, to consider the countrywide situation in the Punjab in honourableness light of recent developments. The Punjab government decided to take immediate dispute to restrain the prominent agitators let alone such activities and to deal certainly with the press. Accordingly on Sept 20, 1935, the Muslims observed greatness Shahidganj Day and tension prevailed, uniformly in the Punjab. At that carping juncture, Maulana Shaukat Ali (1873- 1938) invited Master Tara Singh to indemnity on the Shahidganj question.

The leaders31 of the two communities met scorn Amritsar on October 3, 1935, on the other hand the joint venture failed to draw up peaceful atmosphere in the province. The wrong way round October 23, communal riots broke wear away between the Muslims and the Sikhs. In view of this crucial careworn, Pir Jamaat Ali Shah convened excellent joint Conference of Muslim leaders tolerate ulama at Barkat Ali Muhammadan Appearance, Lahore, on November 9, 1935. Decree was attended by prominent Muslim front line, 32 who decided to enlist fair lac of volunteers and to remember a fund to vindicate the Monotheism rights in Shahidganj. For the members belonging of volunteers, a network of Majlis-i-Ittihad-i-Millat was spread over the whole rivalry Punjab.33

As Amir-i-Millat, Pir Jamaat Khalifah Shah toured Punjab and also deceitful the Urs at Ajmer, Bareilly stall Budaun in U. P. to go backward views with the religious leaders.34 However little was subsequently done to sad the agitation against the Sikhs. Let go tried to execute the programme adequate economic boycott of the Hindus have a word with the Sikhs but no practical preference could be taken to implement glory scheme.35 By the end of 1935, the movement completely collapsed. So far-away as Majlis-i-Ittihad-i-Millat was concerned, it not in the least succeeded in providing leadership to depiction movement. It was generally believed prowl the government could easily forbid Pir Jamaat Ali Shah from launching civilized disobedience. It proved true, because considering that the Conference decided to hold loom over meeting at Amritsar in January 1936, Pir Jamaat Ali Shah was categorize available to lead the agitators owing to of his departure for Haj find time for salvage his own personal prestige.36

It created differences between the radical urbanised leaders and the leaders of representation Rawalpindi Conference including Mir Maqbool Mahmud, the brother-in-law of Sikandar Hayat (1892-1942).

From January 26, 1936, the Shahidganj agitation was led by a propose, Maula Bakhsh, who was so great unknown. He delivered emotional speeches present-day within a few days secured greatness support of the Muslim public. Soil conducted the movement from the Badshahi mosque of Lahore and dispatched assemblages of Muslims for demonstration. His pretended object was to enter the synagogue, perform prayers, and to keep dignity agitation alive by stirring up wipe against the Sikhs. On February 3, 1936, police entered the Badshahi refuge and arrested Maula Bakhsh. He was presented before the court on Feb 4, 1936, and ordered to signboard bond for good behaviour. Though without fear signed the bond but just back his release, he resumed taking lion's share in the agitation. In his inclination, another volunteer Yasub-ul-Hasan came forward criticize lead the movement. He delivered potent inflammatory speech in the Badshahi masjid and mobilized the crowd to numerous violence against the police.

Meanwhile discern February 8, 1936, Herbert Emerson traditional the information that the Ittihad-i-Millat Council had also decided to rejoin distinction movement. The Punjab government was apprehensive because the two wanted men, Maula Bakhsh and Yasub-ul-Hasan, were still center the mosque to stir up rectitude mob. Ultimately, on February 11, 1936, the police entered the Badshahi masjid and arrested the two volunteers.

Fazl-i-Husain who was totally against this romanticism of the Muslims, helplessly watched probity events. He was very much afraid on account of the pro-agitationist struggle of several trustworthy members of dignity Unionist Party, who were providing upstanding and financial support for the melioration of Shahidganj mosque. Being a Moslem, he was interested in the compliance of the dispute but at ethics same time he was apprehensive drift the extremist activities would damage dignity Muslim cause. For him, the Shahidganj question was a political and mewl a religious issue.37 He openly wise the agitators to be patient last wait for its legal settlement. Good taste recorded in his Diary:

Various common came to me about the Shahidganj mosque. I advised them to atrophy the matter, and then something may well transpire to improve matters, but focus there was no advance possible usage this stage. They protested that that meant defeat. I told them delay they have been defeated in that matter at all stages and unfocused advice is to court no repair defeats.38

Keeping in view his intimate strategy and the traditions of sovereignty party, he believed and preferred ingratiate yourself with adopt constitutional methods. He also knew that by adopting violent methods, nonconformist parties like Majlis-i-Ahrar, Ittehad-i-Millat party, dissatisfied Khaksar Movement prospered among the Muhammedan masses, but the Unionist Party could not afford to adopt such profession for fear of losing its manifestation in the eyes of the rule.

Emerson deputed Henry Craik, member blond the Governor General's Executive Council, turn into talk to M.A. Jinnah (1876-1948) measurement the existing situation and to entreat him to come to Lahore impressive give the Muslims the right usher on the Shahidganj issue. The Guru invited M.A.Jinnah because he knew lose concentration Fazl-i-Husain was no longer popular come together the Urban Muslim masses because decay his cold - shouldering the Shahidganj issue. Fazl-i-Husain himself admitted that influence Muslim masses of Lahore were antithetical him on account of Zafrulla Caravansary (b. 1893) and not sympathizing gangster them in their Jehad against description Ahmedis. On February 11, 1936, M.A. Jinnah expressed his willingness to go again Lahore to effect a settlement in the middle of the Muslims and the Sikhs39. Fazl-i-Husain welcomed M.A. Jinnah's visit and wrote:

Government of India seems to be blessed with accepted Jinnah's offer to help, playing field asked the [Punjab] Government to help with him. This is all yearning the good. This trouble stands splotch the way of communities coming amalgamation, and we should all be obliged to Jinnah for making the effort; and if he succeeds, Punjab cheese-paring from it.40

By late February 1936, M.A. Jinnah reached Lahore and locate up an arbitration board composed be more or less the representatives of the communities concerned.41 He stayed in Lahore till Go on foot 7, 1936, but could not make the grade in bringing about a permanent conformity between the two communities. About M.A. Jinnah's efforts Fazl-i-Husain remarked: "Jinnah does not seem to have made prolific progress and appears to be in vogue a cul-de-sac. He seems to affront thinking of leaving his clients shut in the cul-de-sac and disappear himself".42 Quieten, Jinnah's visit had given some console to the Muslims as the commander decided to release the leaders flash the agitation subject to their order that they would fight their suitcase on legal grounds. In the gain victory week of March 1936, the shift ultimately seems to have lost loom over momentum.

Keeping in mind the shady behaviour of the Sikh trustees brand relating to the Shahidganj property, Fazl-i-Husain proposed that step should be full "to prevent recurrence of such not right negligence on the part of Islamist Mutawallis and Muslim worshippers of mosques and invest some government authority put together power to prevent the abuse be frightened of Auqaf".43 Further Fazl-i-Husain proposed the confusion of a commission of enquiry simulate hold a survey of the Auqaf of both the Hindus and glory Muslims. As he suggested that rendering government should maintain an official annals of each community and:

Every Mutawalli should be made liable to transliterate elucidate annual accounts by submitting them knowledge the civil court in whose domination the Waqf is situated, while smart superintendent of Auqaf should be fit to scrutinize those accounts, and give somebody the job of see that they are in compliance with the terms of the faculties, failing which he may ask position civil authority to proceed against nobleness trustees, a provision being made turn this way in grievous cases of default, rectitude right of Tauliat be forfeited folk tale the Mutawalli be replaced by dialect trig public control of the endowment.44

Though the government and prominent politicians were agreed to this proposal but treason practical implication was not so flush. A fierce opposition was expected steer clear of the powerful and influential Mutawallis come to rest pirs and it might prove unvarying detrimental to the interests of birth Unionist Party. For the government snake, it was not worth-while on economic grounds. In fact, Fazl-i-Husain wanted adroit change in the 1aw than survive create a futile controversy among distinctive Communities by defying the existing decorum. But Fazl-i-Husain died after two weeks and after that no one harry to pursue the Auqaf legislation. Representation Shahidganj dispute remained unresolved till 1940, which caused heavy losses to nobility Muslims as they suffered casualties, injuries, imprisonment, and litigation. A survey mention those political events shows that rectitude Unionist Party could not extend lowly help- financial, moral, or political say nice things about the Muslims of Punjab for depiction restoration of Shahidganj mosque.

Why honourableness Unionist Party remained so indifferent infer this issue can be explained rip open its composition. The party was in reality composed of big Zamindars and pirs who enjoyed so many privileges drape the British government that they were not in a position to point in time any movement against the government. As well, they were not prepared to rally against government decision on an riding on it like Shahidganj mosque from any platform- public or parliament. The Unionist arrange and its leaders always acted according to law and they could weep be expected to adopt any playhouse which threatened status-quo. The Unionist Establishment worked for the welfare of probity rural landed interests. It had negation interest in an urban dispute affection Shahidganj mosque which was a spiritualminded issue. No doubt, some of glory Unionists like Ahmad Yar Daultana, Mir Maqbool and Malik Muzaffar, secretly helped the Ahrar during the Shahidganj dissension but they never meant to aid the Shahidganj issue.

They wanted back up have certain laws regulating the mores of the follo ers of several religions to stop inter- religious stress. When Maulana Zafar Ali Khan talked to Fazl-i- Husain in Dalhousie verbal abuse June 13, 1936, the latter replied that steps should be taken drawback prevent religious clashes and controversies adore Shahidganj. He was not prepared disruption take up the Shahidganj issue expressly, which he referred to the Muslims in general and AIML in particular.45 Commenting on the statement issued invitation Fazl-i-Husain on the Shahidganj mosque accommodate, Milap wrote "if Sir

Fazli's new statement is read carefully, it would become clear that he does whoop want that there should be lower-class opposition to government, particularly on loftiness part of the Muslims".46 The Ihsan, Lahore, criticized Fazl-i-Husain's statement and thought "its tone shows that he even-handed indignant with the Muslims of goodness Punjab for having totally disregarded him during the last year in occlusion with the Shahidganj problem".47 Anyhow, Fazl-i-Husain refused to fulfil a reckless in attendance to his people to look rearguard them in case their legal cases regarding Shahidganj, seems somewhere to compose into this queer jumble of political science.

Notes and References

1. Ashiq Hussain Bata1vi, Iqbal Ke Akhri Do Saa1, Karachi, 1961, p.547.

2. Aka1i Patrika (Lahore), July 4, 1935, Information Offshoot, Government of Punjab, Report on Newspapers and Periodicals in the Punjab, Metropolis, 1935, p. 289.

3. Tribune, Ibid. p. 290.

4. Ganda Singh, World of the Gurdwara Shahidganj Lahore: Vary its Origin to November 1935, City, 1935, pp.50-54.

5. Ibid., p. 58.

6. Ibid., p. 66.

7. Nobility Deputy Commissioner was a Christian who was converted from Sikhism. The penetrate magistrate was also a Sikh. 'They ordered the Sikhs to continue lessons on other buildings but not agree to touch the mosque yet. Craig Baxter, ed., Martial Law to Martial Law: Politics in Punjab, 1919-1958, Lahore, 1985, p. 131.

8. According to Sajjad Zaheer: "Fazl-i-Husain and the other Unionists considered Ahrars as their serious rivals. He believed that Fazl-i-Husain was way of being of the secret instigators of Shahidganj agitation.... his object being to oblige the Ahrars in it. The current were put in a dilemma trade in they would not be able reach participate in the impending general elections". Sajjad Zaheer, Light on League-Unionist Battle, Bombay, 1944, p. 16.

9. Painter paul Gilmartin, 'Tribe, Land and Sanctuary in the Punjab: Muslim Politics direct the Making of Pakistan', University sustenance California, Berkeley, 1979, p.147.

10. Justness Ahrar Movement in the Punjab 1931-1938, Secret Report from C. Ahmad, Standin Inspector General of Police, C.I.D., Punjab, October l0, 1938, pp. 45-46.

11. Baxter, op. cit., p. 132.

12. Civil and Military Gazette, Lahore, July 9, 1935.

13. Ibid.

14. Tutor structure was that of a house of worship, which was used by the reach a decision. But according to Ganda Singh, fjord was purchased by the government encompass 1860, from a person who stimulated it as a private residence splendid was then used as sessions Press one`s suit with. Baxter, op. cit., p. 132. Too see Ganda Singh, op. cit., holder. 79.

15. Civil and Military Periodical, July 16, 1935.

16. Baxter, in-group. cit., p. 133.

17. Waheed Ahmad, ed., Diary and Notes of Mian Fazl-i- Husain, July 23, 1935, City, 1977, p. 154.

18. During that political unrest, Fazl-i-Husain was at Abbottabad where he had gone to free from his illness as he was suffering from one of the stony-hearted attacks of bronchitis and could very different from go to Lahore to take potential in the controversy. Azim Husain, Fazl-i- Husain: A Political Biography, London, 1946, p. 287.

19. Fazl-i-Husain wrote support syed Habib: "Firstly, civil disobedience has been tried during the last cardinal years throughout India and has futile in all cases and in riot provinces with the possible exception be beneficial to the Sikhs who adopted it monitor the early years of 1921. Description Muslim proposal now is simply apish, i.e. to imitate the Sikhs populate the hope that they will carry out as well as the Sikhs, provided not better and thereby defeat class government as the Sikhs did with the addition of establish their prestige, and the polity in future will be frightened disregard them as they believe it laboratory analysis frightened of the Sikhs. Secondly, fro is no one in the polity strong enough to take an disconnected attitude and see that justice topmost fair play is assured even fall foul of those who are guilty of impediment of law----. Thirdly, failure is fastened to bring further discredit on position community and those associated with it----." Quoted in Ibid., pp. 290-291.

20. Ibid., p. 287.

21. Waheed Ahmad, ed., op. cit., August 6, 1935, p. 159.

22. Azim Husain, trip. cit., p. 288.

23. Ibid., holder. 288.

24. Waheed Ahmad, ed., wallop. cit., September 23, 1935, p. 177.

25. Gilmartin, op. cit., p. 149.

26. Zamindar, August 13, 1935.

27. Pir Kaku Shah's tomb had back number in possession of the Muslims flounder June, 1935. But the Sikhs trackless the way to the tomb tough raising a wall. The Muhammadans histrion the attention of the government advance this high-handedness of the Sikhs give up sending them telegrams and instituting unadorned case but it had not unexceptional far been resolved. The Sikhs plot perhaps demolished the tomb. The civil service have not issued even a sharing to assure the Muslims that description tomb is intact. Ihsan, August 16, 1935, Information Department, Government of Punjab, Report on Newspapers and Periodicals detour the Punjab, Lahore, 1935, p. 358.

28. Zamindar, Lahore, September 8, 1935.

29. Siyasat, Lahore, September 10, 1935.

30. Ihsan, Lahore, September 8, 1935.

31. The Muslims were represented induce Maulana Shaukat Ali, Syed Murtaza, K.L.Gauba, Mir Maqbool Mahmud, Khawaja Ahmad Sadiq and Sheikh Muhammad Sadiq, and justness Sikhs were led by Master Town Singh, Sardar Dalip Singh Doabia, Gurumukh Singh and Sardar Kartar Singh.

32. The Muslims who attended the Colloquium were Maulana Shaukat Ali, Shah Nawaz Khan of Mamdot, Haji Rahim Bakhsh, Syed Ghulam Bhik Nairang, Mian Abdul Aziz, Inayat Ullah Mashriqi, Syed Hamid Raza, Makhdum Sadar-ud-Din Gilani, Khalifa Shuja-ud-Din and Professor Abdul Qadir. Tribune, Nov 10, 1935 and also Civil mount Military Gazette, November 10, 1935.

33. Ganda Singh, op. cit., pp. 101-102.

34. Inqilab, Lahore, October 3, 1935.

35. Ibid., September 15, 1935.

36. Gilmartin, op cit., p. 155.

37. Akali Patrika, Lahore, February 26, 1936, Information Department, Government of Punjab, Murder on Newspapers and periodicals in grandeur Punjab, Lahore, 1936, p. 90.

38. Waheed Ahmad, ed., op cit., Jan 14, 1936, p. 197.

39. Ibidem, July 23, 1935, p. 154.

40. Ibid., February 27, 1936, p. Cardinal.

41. Iftikhar Haider Malik, 'The Ahrar Unionist Conflict and the Punjab Civil affairs During the Thirties', Pakistan Journal attention History and Culture, Islamabad, Vol. Out-and-out, No.1, January- June 1984, p. 50.

42. He further said: "It appears that he was avoiding seeing ineffectual. It is probably due to glory platform, marble slab, and school inelegant the mosque site, that he laboratory analysis doing this". Waheed Ahmad, ed., Chum. cit., March 6, 1936, p. 203.

43. Azim Husain, op. cit., proprietor. 294.

44. Ibid., p. 295.

45. Inqilab, June 14, 1936.

46. Milap, May 31, 1936, Information Department, Regulation of Punjab, Report on Newspapers soar Periodicals in the Punjab, Lahore, 1936, p. 237.

47. Ibid., p. 238. Also see Ihsan, May 31, 1936.