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Pak Studies
Role of Ulemah
in Formation of Pakistan
A Large Number of celebrated
personalities appear on the mental horizon for the role played by them in the Pakistan
Movement. Prominent Ulama and Mashaikh amongst them are Maulana Ashraf Ali
Thanvi, Allama Shafi, Maulaha Muhammad Ibrahim Sialkoti, Pir Ghulam Mujaddid
Sirhindi, Amin-ul-Hasnant Pir Sahib of Manki Sharif, Pir Sahib Zakori Sharif,
Pir Jamat Ali Shah, Maulana Sanaullah Amritsari and a host of others.
The history of Indo-Pakistan
subcontinent is replete with participation of Ulama and Mashaikh in politics in
order to defend the cause of faith. Shaikh Ahmad Sirhindi did not hesitate to
confront with the royal authority and put his life at stake to light the torch
for regeneration of Islamic spirit. It was kept alive in the through the
movement started by Shah Waliullah. In the first half of the 19th century Shah
Abdul Aziz intensified it and made it widespread. Later, Syed Ahmad Barelvi and
Shah Ismail converted it into Jihad Movement for the establishment of an
Islamic state in the subcontinent. They fought against the Sikh rulers of the
Punjab and were martyred, fighting valiantly in the valley of Balakot of
spreading the will of Allah.
The components and followers of
the martyrs recognized their ranks and led the Muslim against the British
troops in the war of 1857. And even after the war, under inspiration of the
teaching of Shah Waliullah, they continued armed resistance against the British
rulers from the tribal territories.
With the beginning of the
struggle for location of the country, the concept of separate Muslim nationhood
started fascinating the Muslims on account of the deep-rooted prejudices of
Hindus and growing differences. The Muslims were mentally occupied with future
possibilities. For example, what type of government would be established in
India? And in that type of government what would be the status of the Muslims?
With the passage of time this question had become seriously important and
dominated minds of the Indian Muslims. But the Congress leadership always tried
to temporize the matter by saying that after departure of the British it would
be settled amicably, but first of all they insisted on the ouster of the
British. The Hindu leaders wanted to leave the matter unsettled as they knew
that after independence, being in absolute majority, they would be in a
dominant position to have the Muslims at their mercy. But the Muslims never
tolerated to be dominated. They always wished to have a respectable place in
the future set-up of the country with due respect and regard for their
legitimate rights and religious sentiments.
After the War of 1857 and termination of the Muslim rule, some of
the Ulama had
established educational institutions for religious teaching in order to enable
the younger generations to protect the cause of the faith and solve day to day
problems of life in the light of the Quran and Sunnah. They had also started underground
movements for the political awakening of the Muslims.
The second decade of the 20th
century saw the World War One. At the end of the war the Indian Muslim had to
launch to Khilafat Movement. The insinuation of Khilafat, which was held in the
highest esteem by the Muslims, was associated with the Sultan of Turkey who was
regarded as a symbol of the unity of the Islamic world. After the end of the
war, Turkey, which was an ally of Germany, was being meted out humiliating
treatment by the Allies led by Great Britain. The British attitude against
Turkey outraged sentiments of the Indian Muslims. They started Khilafat
Movement under Majilis-i-Khilafat which became an effective organization of the
Muslims. Almost all the prominent Ulama like Maulana Mauhammad Ali Jauhar,
Maulana Shaukat Ali, Maulana Abul Kalam Azad, Maulana Zafar Ali Khan, Maulana
Hasrat Mohani, Maulana Abdul Majid Daryabadi, Maulana Abdul Bari of Farangi
Mahal, Sayyed Sulaman Nadvi and Maulana Hussain Hussain Ahmad Madni joined it.
Although the Ulama, by that time,
had been taking part in the national politics through the “Silk Handkerchief
Movement” Tehrik-i-Hijrat” and “Majlis-i-Khilafat” yet they did not have any
organized platform from which they could participate in the political affairs
of the country in a systematic way. To meet this need the Ulama of Deoband
fromed an organization, Jamiatul-Ulama-i-Hind in 1919. As a result of it the
Khilafat Movement became widespread and popular amongst the Muslims masses. The
period of Kilafat Movement was also an era of Hindu-Muslim unity though it was
short-lived. During these stormy days both the communities, Hindus and Muslims,
were dominated by the only thought of driving out the British from India. And,
in order to achieve this objective the Jamaitul-Ulama-i-Hind decided to
cooperate with the Congress. The issue became controversial; eventually the
Jamiatul Ulama-i-Hind was split into two faction. The pro- Congress faction of
the Ulama was held by Maulana Hussain Ahmad Madni, the well-know theologian of
Deoband. They launched a campaign of propaganda against the Muslim League. In
order to counter the propaganda of the ‘nationalist’ Ulama effectively, the
Council of All-India Muslim League passed the following resolution in its
meeting held in Delhi on 4 December 1938.
“In every province and district
where the spiritual influence of the Ulama could be utilized for the purpose,
brief Fatwas and manifestoes should be issued on behalf of the Ulama in which
the Muslims should be warned against joining the Congress; and the
disadvantages from religious point of view of any association with the Congress
should be clearly and emphatically explained to them. These Fatwas should be
published under the authority of the All-India Muslim League through the agency
of the local League in the language of each province or district.”
After the passage of Lahore
Resolution, the Indian Muslims had become so keen on establishing an Islamic
state that the U.P. Muslim League appointed a committee of the leading Ulama and
prominent thinkers of Islam in 1940 to prepare a draft of the system and
government for it. The committee consisted such a galaxy of stars as Sayyed
Sulaiman Nadvi, Maulana Abu Aala Mauddudi, Maulana Azad Subhani and Maulana
Abdul Majid Darya Abadi.
The anti-Congress faction of the
Ulama disassociated itself from the Jamiat and remained aloof from the Congress
movement. They became supporters of the Two-Nation Theory. Their support was a
great source of strength for the League. When in 1942 the Muslim League
declared that the state and government in Pakistan would be based on the tenets
of the Quran and Sunnah, the anti-Congress faction of the Ulama decided to
support it. They played a dynamic role in Pakistan Movement and worked hard to
make it popular amongst the Muslim masses. The prominent names amongst the
pro-League Ulama were Maulana Ashraf Ali Thanvi, Allama Shabbir Ahmad Usmani,
Maulana Zafar Ahmad Usmani, Mufti Muhammad Shafi.
Now the need of an organization
of the pro-League Ulama was seriously felt in order to muster support for the
Pakistan Movement in an organized manner. Therefore, in a big gathering of the
Ulama, in October 1945 at Muhammad Ali Park Calcutta, Jamiatul Ulama-i-Islam
was formed which proved a big landmark in the struggle for the establishment of
Pakistan.
With the passage of time some
more Ulama started leaving the Jamiat-ul-Ulama-i-Hind to join the Pakistan
Movement. The Jamiatul-Ulama-i-Islam established its branches all over the
country and the Ulama started supporting the cause of Pakistan very
enthusiastically. By that time another prominent theologian, Mufti Muhammad
Shafi had joined the Jamiatul-Ulama-i-Islam and became a member of its Central
Working Committee. He rendered an all out support to the cause of Pakistan.. Mufti
Muhammad Shafi started a crusade with pen in favour of Pakistan and wrote a
number of pamphlets. He had a conviction that the establishment of Pakistan was
inevitable. Besides contributing through his writings, he made extensive tours
of the subcontinent to motivate the Muslims in favour of Pakistan. His speeches
and statements took Muslims by storm everywhere he went. His great efforts to
counter-influence the Congress in the N.W.F.P. on the eve of the referendum of
1947 are unforgettable.
The present discussion would
remain incomplete without mentioning the invaluable services of Maulana Ashraf
Ali Thanvi for the cause of Pakistan. He was an extremely revered theologian
with a large number of devotees all over the country. In the beginning, he was
against the stand of Muslims League; but it is said that he was guided in a
vision to support the cause of Pakistan. Since then he became an ardent
supporter of the League. According to him, the Quaid-i-Azam was a staunch
Muslim with an irrevocable faith in Islam. He sent a delegation to Patna in
1938 where the All-India Muslim League was holding its session. It was a golden
opportunity for the delegation to meet, discuss and exchange views with the
League leadership. The delegates were immensely impressed by the integrity,
candidness and sincerity of the Quaid-i-Azam which left an indelible mark on
the. Maulana Asharf Ali Thanvi laid a strong emphasis on the need for a
powerful Muslim organization which he believed was very essential under the
circumstances. He advised the Muslims to join the League and strengthen it. He
was out and out a supporter of demand of Pakistan and considered it inevitable
to preserve and protect the national entity of the Muslims. In 1938, a couple
of years before the passage of the Lahore Resolution, he foretold the creation
of Pakistan. Although he was not alive on the eve of the creation of Pakistan.
Yet the eminent (Ulama trained by him were here the serve and guide the nascent
state.
During the crucial elections of
1945-46 the Jamiatul-Ulama-i-Hind declared to support the Congress which had
rejected the demand for Pakistan and stood for a united India. During this
critical juncture Allama Shabbir Ahmad Usmani along with his companions lent
unflinching support to the League and pleaded in favour of the Quaid-i-Azam
agaist all opposition which had been direct by the nationalist Ulama. He
publically announced his complete and irrevocable faith in the honesty and
integrity of the Quaid-i-Azam. He exhorter the Muslims to vote for the League
which was struggling hard to carve out an independent sovereign Muslim state on
the global map. He also warned the common Muslims against the designs of the
Congressite Ulama.
During these elections the League
had a very tough time in the N.W.F.P. The “Khan Brothers” were in power in the
province. They won the elections at the barest margin and succeeded in forming
the provincial government headed by Dr. Khan Sahib. This position continued in
the province till the partition of the subcontinent. And on the eve of the
partition when the historic referendum was held in the N.W.P. the Ulama and
Mashaikh put the whole weight of their support and force in favour of the
League. The Quaid-i-Azam specially sent Allama Shabbir Ahmad Usmani to the
N.W.F.P in support of the League. He along with Mufti Muhammad Shafi, Pir Sahib
of Mnaki Sharif and Pir SaHib of Zakori Sharif intensified the activities in
support of the Muslim League and turned the tables of the provincial political
on the “Khan Brothers” despite a huge propaganda machinery of the Congress
backed by its unlimited financial resources. They conducted stormy tours of
distant parts of the province and tribal areas to mobilize support of the
Muslim massas for Pakistan; and successfully explained to them the rationale of
Pakistan’s demand and ideology. They also portrayed a picture of the coming
events and destiny of the Muslim community in a united India dominated by the
caste-ridden and prejudiced Hindu majority. People soon realized the truth and
gravity of the situation. Now, they could easily perceive overt and covert
dangers of living in a Hindu-dominated subcontinent. Thus, the Ulama and the
Mashaikh prepared the Muslim population with a pragmatic approach towards
Pakistan where they would be able to breathe in Islamic atmosphere and where
Islam, in its pristine glory, would be revived. Their earnest efforts succeeded
in paving the way for a landslide victory of the League in the referendum. “The
referendum was held on 6-17 July and 289, 244 votes were caste in favour of
joining the new Constituent Assembly as against 2,874 for continuing with the
existing Indian Constituent Assembly. It was resounding victory of the League
against its arch rivals and anti-Pakistan forces. The Ulama and Mashaikh played
a stupendous role in this victory, which in worth writing in letters of gold in
the annals of the struggle for Pakistan.
Another referendum of the same
type was to be held in Sylhet which was under the personal influence of Maulana
Hussain Ahamd Madni who usually passed the holy month of Ramzan in Sylhet. This
area, in fact, was under the deep influence of pro-congress Ulama. Their
influence could only be counted through the Ulama of the same stature.
Moreover, in Sylhet, “The Muslims were faced with a serious handicap, for
though they formed 60.7% of the population they held only 54.27% votes of the
total electorial role. The Muslim electorates were also handicapped
economically. They were generally poor, whereas the Congress had the backing of
the rich people and big businessmen. The Muslim League’s choice to counter the
influence of pro-congress Ulama fell on Maulana Zafar Ahmad Umsnai who was in
Dacca in these days. The Maulana was very popular amongst the Muslim of Bengal
and Assam on account of his learning, piety and candidness. He toured Sylhet
and explained the importance and need of Pakistan to the Mulisms; worked hard
to organize them and generated their support for Pakistan. Thus, the systematic
and organized campaign of the Leauge, in which Maulana Zafar Ahmad Usmani along
with other Ulama played a vital role, resulted in a decisive victory for her.
“The voting was 239,619 for separation and joining East Bengal and 181, 041
against separation.
The participation of the Ulama in the Pakistan Movement
strengthened Islamic identity of the Muslims; gave a new turn to the movement
and converted it into a battle of choice between Islam and Hinduism. Besides,
the Ulama addressed mammoth publich meetings, oriented them ideologically;
countered political influence of the opponents and whenever needed they also
issued Fatwas in favour of the
League. But the Mashaikh, with the exception of a
few, did not indulge in active politics. They instructed their followers and
devotees silently and motivated them for the cause of Pakistan. Every word said
by the Maishaikh to their followers
was obeyed as law. The splendid services, thus, rendered by the Mashaikh and
Pirs of Alipur, Golra, Sial, Taunsa, Mohra Chaura, Manki and Zakori would
always illuminate annals of the Pakistan Movement.,
The Muslims owe a lot to the
services of Pir Jamm’at Ali Shah for his spiritual and political guidance. He
had millions of followers in the country. He was a staunch supporter of Aligarh
Movement for which he contributed one lakh ruppees. After the passage of Lahore
Resolution, he gave all out support to the Quaid-i-Azam and continued making
sterling efforts for the achievement of Pakistan. He made intensive and
extensive tours of the country to generate support for the Muslim League. He
advised his followers to work for the League strenuously; and emphatically
declared that he would not lead the funeral prayers of any devotee if he had
not participated in the Pakistan Movement in any capacity. Pir Jama’at Ali Shah
fervently supported the Muslim League during the elections of 1945-46. He had
to make very hard efforts to win support of the All-India Sunni Conference for
the Cause of Pakistan. When the nationalist Ulama criticized the Quaid-i-Azam
at the Sunni Conference in 1946, Pir Jama’at Ali Shah strongly defended him by
saying. “Think of Jinnah Sahib whatever you like, but I say that Jinnah Sahib
is “Wali Allah.” Pir Sahib was awarded the title of Ameer-i-Millat for
providing a magnetic lead to Masjid Shaheed Ganj Movement. On the eve of
referendum in the N.W.F.P. in 1947, he also visited the province and mustered
support for the League. While presiding over a session of the
Jamiatul-Ulma-i-Islam, Punjab, Pir Jama’at Ali Shah said:” Both the Government
and the Congress should carefully note that the Muslims have shaken off their
lethargy; now they stand awakened, they have determined their goal___ Pakistan,
and no power on this earth can make them budge from their demand of Pakistan.
Pir Sahib Manki sharif was a
valiant freedom fighter and a strong supporter of the League. He joined the
Muslim League in 1945 to counter Khan Abdul Ghaffar Khan’s anti-Pakistan activities.
He attended the Sunni Conference held at Banaras an delivered and inspiring
speech in support of Pakistan. The invaluable services which he rendered
to the League during the referendum in the N.W.F.P. would never be forgotten.
He was a devoted and sincere companion of the Quaid-i-Azam. In the Conference
of Mashaikh of the N.W.F.P. and the Punjab, held at Peshawar on October 19,
1945, a resolution was passed through which complete loyalty to the League and
an irrevocable faith in the Quaid-i-Azam was expressed. On this occasion Pir
Sahib of Manki Sharif laid strong emphasis on unity among the Muslims, which,
he said, was a dire need of the time. Moreover, he urged upon the Muslims to
make untiring efforts for the achievement of Pakistan where they would live
with dignity and honour. He made it incumbent upon all the Muslims to join and
strengthen the Muslim League which was working for the welfare of the Muslims
and the great cause of Islam. On May 30, 1946, while presiding over
All-Pakistan Conference in Bannu, Pir Sahib of Manki Sharif exhorted the
Muslims that, “If the League decides to launch a movement, they should be
prepared to participate in it. He added that the Muslim were passing through a
very critical period of their existence; therefore, they should be prepared to
undergo every kind of hardship they would have to confront.”
During the peak days of the
election campaign, Shamas-ul-Ulama Khawaja Hasan Nizami of Taunsa issued the
following statement:
“Pir Ghulam Mohyi-ud-Din, Sajjada
Nashin of Hazarat Pir Mehar Ali Shah has ordered his followers to side with the
Muslim League. The Jamat’ul-Ulama-i-Islam of Calcutta has also issued a Fatawa
exhorting all Muslims to support the League, and he who does not abide by it
would be sinful.”
On January 11, 1946, Maulana
Fazal Shah Sajjada Nashin of Jalalpur appealing to the Muslim community said:
“The interest of the Millat demands from every Muslim to vote for the Muslim
League.” Syed Mohyi-ud-Din Lal badshah, Pir Sahib of Mukhad, also announced to join
the Muslim League. In a letter to the Quaid-i-Azam, setting aside all his
personal and political differences, he offered him his unflinching services and
relentless support to the League.
The descendants of Hazrat
Mujaddid Alf-i-Sani played a significant role in promotion the cause of
Pakistan movement in Sindh. Hazrat Ghulam Mujaddid Sirhindi, a descendant of
Hazart Mujaddid Alf-i-Sani, was a renowned scholar of Islamics. He had taken
part in the Khilafat Movement and courted arrest along with Ali Brothers in
Karachi. He aligned himself with the Quaid-i-Azam in his mission for achieving
an independent state for the Muslims and amalgamated his society
“Jamait-ul-Mashaikh” with All-India Muslim League. Another organization of the
Mashaikh in Sindh, Anjuman-i-Ihya-i-Islam, too, followed suit and merged itself
in the League on the call of the Quaid-i-Azam.
Another celebrated personality
from Sindh, who rendered Yeoman service to the cause of Pakistan, was Shaikh
Abdul Majeed Sindhi. He was born in a Hindu family in a small village near
Thatta. He abhorred the Hindu polytheistic practices from the very childhood
and was inclined to monotheistic practices and study of Islamic teaching. He
embraced Islam at an early age; after that he became a staunch Muslim and
worked for the welfare of the Indian Muslims.
Sheikh Abdul Majeed Sindhi was a
prolific writer and the used his sharp pen against Hindu money-lender, Sindhi
waderas and the British. He was an ardent supporter of the Pakistan Movement.
He is credited with drafting a tentative resolution which was adopted in the
Karachi Conference of the Muslim League wherein a separate homeland in the
subcontinent was envisaged.
Maulana Sanaullah and Pir Abdur
Rehman Maghfuri were also revered persons amongst the Ulama and Mashaikh who
rendered tremendous services to the cause of Pakistan in Sindh. They hailed
from the Punjab. These examples provide enough evidence of the stupendous role
played by the Ulama and Mshaikh in Sindh to champion the cause of Pakistan.
The entire Muslim India was
shocked when a murderous attack was made on the Quaid-i-Azam in July 1943. It
shook the Ulama and Mashaikh too, who felt very much concerned about the
Quaid-i-Azam, as he was very near and dear to them. Maulana Muhammad Ali
Islamil Ghaznavi sent a message of felicitations to the Quaid-i-Azam on
escaping this fatal attempt on his life; condemned this timid act and expressed
his deep gratitudes to Almighty Allah of saving his life. He sent some gifts to
Qauid-i-Azam as a token of his love and regards for him. Pir Jama’at Ali Shah,
at that time was in Hyderabad Daccan. On hearing the news of this unfortunate
incident he sent his disciple, Bakshi Mustafa Khan, as his personal envoy to
Bombay in order to inquire about the Quaid’s health. He also sent a letter and
some gifts for him which included a copy of the Holy Quran, a rosary and a
carpet for offering prayers. In reply to his letter, the Quaid-i-Azam expressed
his thanks to the Pir Sahib and wrote: “Since the blessings and good wishes of
the saintly personalities like you are with me, I am bound to succeed.” The Pir
Sahib had insisted on him to continue with his mission despite the
difficulties; the Quaid-i-Azam replied that he would never budge an inch from
his mission howsoever difficult it might be and would continue serving the
Muslims.
With the introduction of
democracy in British India, election was always keenly contested in the
subcontinent. The elections of 1945-46 were held at a very crucial time and
these were to influence the Muslim demand for Pakistan which was going to
reshape the map of India. In those days, the Punjab was a bastion of the
Unionist Party of feudal lords who had a firm grip over the provincial
politics. Here, the League was facing a hard task and its strength was put to a
real test. But thanks to the endeavors’ of the Ulama and Pirs who came to help
the Muslim League in the crucial battle of election. They joined the election
dual with the entire weight of their resources and influences in support of the
Muslim League and played no insignificant role in its success.
In order to express their strong
commitment to the Pakistan Movement, the Ulama and Mashaikh from all over the
country issued a common poster bearing their Fatwa which clearly stated that
the struggle for Pakistan was a battle between Islam and Kufr; therefore, it
was essential for every Muslim to vote for the League. The poster was signed by
the Pirs of Manki and Zakori and Sajjada Nashins of Ajmer, Kaliar, Sirhindi,
Golra and the Sharine of Hazrat Nizam-ud-Din Aulia. Such electioneering
literature was widely circulated and the messages were transmitted to every
Muslim home in urban and rural areas by the League worker. Prominent among
those who shouldered and the messages were transmitted to every Muslim home in
urban and rural areas by the League workers. Prominent among those who
shouldered his responsibility were Abu Saeed Anwar, Maulana Abdul Sattar Khan
Niazi, Zaheer Niaz Begi, Maulana Ghaulam Rasool Janndialwi, Ghulam Nabi
Bhullar, Malik ghulam Nabi and Mirza Abdul Hameed. Besides the League
coordinated the support of these Pirs and Ulamas by publishing and circulating
a large number of these Pirs and Ulama by NAWA-I-WAQAT and in other newspapers
were published from Lahore. David Gilmaatin writes; “Their support highlighted
the religious foundations of the League’s position.
The miracle of the leadership of
the Quaid-i-Azam was that all the religious leaders set aside their
differentiations of sects and beliefs. They were all simple Muslims, valiant fighters
of the battle for Pakistan and comrades of the Quaid-i-Azam. In the Ulama
conference held at Islamia College, Lahore, in January 1946, inspiring sights
of unity and homogeneity were witnessed. The prominent religious leaders of
different schools and sects sat together. In their speeches and messages they,
even expressed unity of thought and purpose. Standing united they had gathered
so powerful a momentum that both the Congress and Congressite Ulama were lying
tottered before them. The Unionists were outclassed and the British rulers were
completely bamboozled.
The mode of life and its social structure is deeply rooted in
the brathari system
in the rural Punjab. The provincial politics were not immune from it. In fact
they were deeply embedded In this system. The religious leaders urged upon
their followers to commit themselves strictly to Pakistan without caring for
the tribal or brathari loyalties. The
Sajjada Nashin of Ajmer appealing to the Punjab Muslim said: “Your vote is held
in trust for the community. No question of caste or conflicts of bratharies should
influence you at the present moment. Raja Ghazanfar Ali Khan, uncle of an
influential religious leader, reiterated the same sentiments. It is our duty,
“he said, “to erase the disputes of families and bratharies, “and
to keep before us at this time only the honour of Islam.
The Pirs had stepped into the political arena in 1945 and early
1946 to fulfil their commitments to the community in a world where brathari and
tribe shaped local, social and political organizations. Many of them turned the
west Punjab; smashed the idols of brathari system and mustered support for
Pakistan. That was enough to change the direction of political wind in favour
of the Muslim League. The son of Pir Jama’at Ali Shah toured Jhelum district in
December 1945 and assured Muslim votes for the League.
In Gujjar Khan, a tehsil of Rawapindi district,
the situation was much the same. The Unionist workers reported that a tour of
the brother and son of Pir Fazl Shah of Jalalupur had undermined their
position.
The Muslim League captured 75 out of 86 Punjab Muslim seats
while the Unionist suffered an ignominious defeat and had been reduced to an
insignificant group of 20. Four Unionists later joined the League raising its
strength to 79 and six went over the independent and other benches, leaving the
Unionists with a petty following of ten. David Gilmartin says that, “In areas
like Jhelum and Rawalpindi districts, where touring by Pirs was intense, the
League won over 70 percent of rural Muslim vote. This glorious victory of the
League was coupled with a clean sweep of the Muslim urban constituencies too.
The Muslims in the rural areas said good bye to local and tribal consideration
which provided basis for rural politics and made the league’s grand triumph
easy. The Quaid-i-Azam’s strategy was to challenge the Unionist Party for local
control within political structure of the rural Punjab where he wanted to build
a base for Pakistan. “In building its base for Pakistan in the rural Punjab,
the League dramatized its claim to speak for a self-conscious Muslim community
that transcended the local identities around which rural politics had been
built.” The role of the Pirs was very vital and
significant in this process. The rural Muslims looked to the Pirs for
religious leadership and found a powerful political model in them who presented
Pakistan as a symbol of the aspirations of the Muslim nation. According to
David Gilmartin; “Casting their individual votes for Pakistan came to signify,
for much identification with the broader Islamic community. Thus, the rural
Punjab where politics were firmly controlled by the feudal lords received a big
set-back and the League spreaheaded by the celebrated religious leaders who
uprooted the powerful Unionist Party. For this great victory the Muslim League
owes a lot to the titanic efforts and spiritual influence of the Ulama and
Mashaikh who completely changed the course of political tide, made the tough
task of the Quaid-i-Azan easier and made the ultimate creation of Pakistan
inevitable. BY Nazria Pakistan Trust
English
Exercise 1
ایک کسان کے چار بیٹے تھے۔ وہ ہر وقت آپس میں لڑتے رہتے تھے۔ اس سے
کسان کو بہت تکلیف ہوتی تھی۔ کسان نے انہیں بہت نصیحت کی کہ وہ آپس میں صلح سے
رہیں لیکن بے سود۔ جب کسان بستر مرگ پر تھا تو اس نے اپنے بیٹوں کو بلا بھیجا۔ اس
نے انہیں لکڑیوں کا ایک گٹھا دیا اور ان سے کہا کہ وہ اسے توڑٰیں۔ ہر ایک نے اسے
توڑنے کی بہت کوشش کی لیکن کوءی بھی کامیاب نہ ہوا۔ اس پر اس نے گٹھے کو کھول دیا
اور اپنے لڑکوں سے کہا کہ وہ ایک ایک لکڑی کو توڑیں۔ تمام لڑکوں نے لکڑیاں آسانی
سے توڑ ڈالیں۔ تب کسان نے بیٹوں سے کہا ًمیرے بچوإ اس سے سبق سیکھو کہ ًاتفاق میں
برکت ہے۔ً
A farmer had four sons. They always
quarreled with one another. The farmer was much pained at this. The farmer
advised them much to live in peace but in vain. When the farmer was on the
death bed, he sent for his sons. He gave them a bundle of faggots/sticks and
asked them to break it. Everyone tried his best to break it but no one
succeeded. At this he untied the bundle and asked his sons to break the sticks
one by one. All the boys broke the sticks easily. Then the farmer said to his
sons “My son! Learn a lesson from it that “union is strength”.
Exercise 2
ایک دفعہ ایک بارہ سنگھا ایک ندی پر پانی پی رہا تھا۔ اتفاق سے اس نے
ندی کے شفاف پانی میں اپنا عکس دیکھا۔ اس نے اپنے دل میں اپنے خوبصورت سینگوں کی
بہت تعریف کی۔ اچانک اس کی نظر اپنی دبلی پتلی بد نما ٹانگوں پر پڑی۔ اس نے ان سے
بہت نفرت کی۔ ابھی وہ پانی پی رہا تھا کہ اس نے چند شکاری کتوں کو اپنی طرف سے آتے
ہوءے دیکھا۔ وہ اپنی جان بچانے کے لیے بھاگ کھڑا ہوا۔ اس کی دبلی پتلی ٹانگیں، جن
سے اس نے نفرت کی تھی، اسے جلد ہی بہت دور لے گءیں لیکن بد قسمتی سے اس کے خوب
صورت سینگ، جن کی اس نے بہت تعریف کی تھی، ایک جھاڑی میں پھنس گءے۔ اس نے سینگوں
کو چھڑانے کی بہت کوشش کی لیکن بے سود۔ جلد ہی شکاری کتوں نے اسے آلیا اور اسے
پھاڑ ڈالا۔ سچ ہے ًغرور کا سر نیچاً
Once a stag was drinking water on a
stream. By chance he saw his reflection in the clear water of the stream. He
admired his beautiful horns very much in his heart. Suddenly he looked at his
thin ugly legs. He hated them very much. While he was drinking water, he saw
some hounds coming towards him. He ran to save his life. His thin legs which he
hated soon carried him very far. But unfortunately, his beautiful horns which
he praised very much were caught in a bush. He tried his best to free his horns
but in vain. Soon the hounds overtook him and tore him into pieces. It is true
that “pride hath a fall”.
Exercise 3
ایک دفعہ کسی راجا کے
پاس ایک پالتو ہاتھی تھا۔ ہو ہاتھی ہر روز اپنے مہاوت کے ساتھ ندی پر پانی پینے
جایا کرتا تھا۔ راستے میں ایک درزی کی دکان تھی۔ ایک روز ہاتھی نے اس کی کھڑکی میں
سے اپنی سونڈ دوکان کے اندر کی طرف کر دی۔ درزی اس وقت دوپہر کا کھانا کھا رہا
تھا۔ اس نے ایک روٹی ہاتھی کو دے دی۔ اس طرح ہاتھی ہر روز دکان کے اندر اپنی سونڈ
کر دیتا اور درزی اسے ایک روٹی دے دیتا۔ ایک روز درزی غصے کی حالت میں دکان میں
بیٹھا تھا۔ جوں ہی ہاتھی نے اپنی سونڈ کھڑکی میں ڈالی درزی نے اس میں سوءی چبھو
دی۔ ہاتھی نے اپنی سونڈ باہر کھینچ لی۔ ندی پر جا
کر اس نے اپنی سونڈ کیچڑ سے بھر لی اور واپسی پر اس نے وہ ساری کیچڑ درزی
کی دکان کے اندر پھینک دی جس سے اس کے تمام کپڑے خراب ہو گءے۔ سچ ہے کہ ًجیسا کرو
گے ویسا بھرو گےً
Once a Raja had a pet elephant. The
elephant with his Mahout used to drink water daily from a stream. There was a
tailor’s shop on the way. One day elephant put his trunk into the shop through
its window. The tailor was having his lunch that time. He gave a loaf of bread
to the elephant. Thus the elephant would put his trunk into the shop daily and
the tailor would give him a loaf of bread. One day the tailor was sitting in
the shop in an angry mood. AS soon as the elephant put his trunk into the
window, the tailor pricked a needle into it. The elephant drew out his trunk.
He went to the stream and filled his trunk with mud, and on his return, he
threw all that mud in the tailor’s shop which spoiled all his clothes. It is
true that “as you sow, so shall you reap”.
Exercise 4
ایک دفعہ ایک کوا بہت پیاسا تھا۔ وہ پانی کی تلاش میں ادھر ادھر اڑا
لیکن اسے پانی نہ ملا۔ آخر کار وہ ایک باغ میں پہنچا۔ وہاں اس نے ایک گھڑا دیکھا
جس کی تہ میں تھوڑا سا پانی تھا۔ کوے نے وہ پانی پینے کی بہت کوشش کی لیکن اس کی
چونچ پانی تک نہ پہنچ سکی۔ اس نے گھڑے کو الٹنا چاہا لیکن وہ اس میں کامیاب نہ
ہوا۔ آخر کار اسے ایک تجویز سوجھی۔ پاس ہی کنکریوں کا ایک ڈھیر پڑا تھا۔ کوے نے
ایک ایک کر کے وہ کنکریاں اس میں ڈال دیں۔ اس طرح پانی اوپر چڑھ آیا۔ کوے نے اپنی
پیاس بجھاءی اور اڑ گیا۔ سچ ہے ًضرورت ایجاد کی ماں ہے۔ً
Once a crow was very thirsty. He
flew here and there in search of water but he did not find water. At last he
reached a garden. There he saw a pitcher which had a little water at its
bottom. The crow tried his best to drink the water but his beak could not reach
the water. He wanted to overturn the pitcher but he did not succeed in it. At
last he hit upon a plan. There was a heap of pebbles nearby. The crow put the
pebbles into it one by one. In this way the water rose up. The crow quenched
his thirst and flew away. It is true that “necessity is the mother of invention.”
From Imtiazi English Translation For
Higher Classes
Synonyms/Antonyms
Sr. No.
|
Words
|
Synonyms
|
Antonyms
|
1
|
Adjacent
|
Neighboring
|
Distant
|
2
|
Adjourn
|
Postpone
|
Complete
|
3
|
Adjunct
|
Supplement
|
Essential
|
4
|
Admirable
|
Commendable
|
Despicable
|
5
|
Admire
|
Praise
|
Despise
|
6
|
Admittance
|
Entrance
|
Exclusion
|
7
|
Admonish
|
Rebuke
|
Commend
|
8
|
Adolescence
|
Youth
|
Maturity
|
9
|
Adore
|
Admire
|
Despise
|
10
|
Adroit
|
Dexterous
|
Clumsy
|
11
|
Advance
|
Promote
|
Retard
|
12
|
Adventurous
|
Daring
|
Timid
|
13
|
Advertise
|
Declare
|
Conceal
|
14
|
Adverse
|
Contrary
|
Favourable
|
15
|
Adversity
|
Affliction
|
Prosperity
|
16
|
Affinity
|
Sympathy
|
Antipathy
|
17
|
Affirmation
|
Confirmation
|
Denial
|
18
|
Affluence
|
Plenty
|
Poverty
|
19
|
Agile
|
Active
|
Clumsy
|
20
|
Agree
|
Consent
|
Differ
|
21
|
Aimless
|
Purposeless
|
Purposeful
|
22
|
Alert
|
Attentive
|
Lethargic
|
23
|
Allow
|
Permit
|
Forbid
|
24
|
Amateur
|
Layman
|
Professional
|
25
|
Ambiguous
|
Uncertain
|
Clear
|
26
|
Ambition
|
Desire
|
Unconcern
|
27
|
Analogy
|
Similarity
|
Different
|
28
|
Ancestor
|
Predecessor
|
Descendant
|
29
|
Answer
|
Reply
|
Question
|
30
|
Antagonist
|
Enemy
|
Ally
|
General
Knowledge
Topic: Five
Countries
Guinea-Conakry:
·
Guinea
is a Muslim country in Western Africa having coastline with Atlantic Ocean.
·
Its
capital is Conakry. French is its official language while Guinean Franc is its
official currency.
·
Guinea
got independence from France in 1958 and current President of Guinea is Alpha
Conde.
·
It
shares border with Guinea Bissau, Mali, Sierra Leone, Cote De Ivoire, Senegal
and Liberia
·
AGP
is its official news agency
Guinea-Bissau:
·
It
got independence from Portugal in 1973. Current President is Umaro Sissoco
Embalo.
·
Bissau
is its capital while Portuguese is its official language
·
Western
CFA Franc is its official currency
·
Formerly
it was called as Portuguese Guinea
Haiti:
·
Haiti
is a small Caribbean country having an area of 27780 square km approx and
population of 11200000 approx.
·
Port-au-Prince
is the capital of Haiti. Haitian Gourde is the official currency of Haiti.
French is its official language.
·
It
got independence from France in 1804 and current president of Haiti is Jovenel
Moise
·
An
earthquake of magnitude 7 hit Haiti which resulted 200000 deaths only in Haiti.
Former name of Haiti was Saint Dominigue
Honduras
·
Honduras
(named after depths of its coastline) is a Central American country that shares
border with Guatemala, El Salvador and Nicaragua. It has coastline with Pacific
Ocean as well as Atlantic Ocean
·
Tegucigalpa
is the capital of Honduras. Spanish is its official language. Lempira is its
official currency.
·
It
got independence from Spain in 1821 and current president of Honduras is Juan
Orlando Harnendez
Holy See:
·
Holy
See also called as the See of Rome is a jurisdiction of the Bishop of Rome. Its
headquarter is in Vatican City. It is also called as Vatican
·
It
is the smallest sovereign state in the world having an area smaller 1 square
km. Pope Francis is the head of Holy See. Latin is its official language
·
It
is covered by Italy from all four sides. It is the headquarter of Catholic
Christians.
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