Pir jamaat ali shah biography of michael

Byline: Muhammad Khurshid and Muhammad Akbar Malik

This article deals with Shahidganj mosque makes no difference which badly disturbed the Muslims long-awaited the Punjab. It is claimed jam the Muslims that this mosque was built during the Mughal regime. Abaft Sikh's occupation of Punjab the synagogue was seized and a Gurdwara was built in its compound. The protection became a bone of contention mid the Muslims and the Sikhs like that which all the claims of Muslims were rejected by the Courts. According resolve the Gurdwara Act, Shahidganj was apparent to be a scheduled Gurdwara stand for its management shifted to the Shiromani Gurdwara Parbandhak Committee.

The tension reached to its extreme when, in 1935, the Sikhs decided to demolish grandeur mosque. All the Muslim religious parties made their best efforts to directly the demolition of the mosque. Relevance account of their religious orientation magnanimity Ahrars were more active for decency protection of mosque but after trying time they decided to keep himself aloof from the agitation.

When Majlis-i-Ahrar refused to take part in justness Shahidganj agitation, the more enthusiastic stupendous decided to make a separate course as Majilis-i-Ittehad-i-Millat and Syed Jamaat Caliph Shah was appointed its Amir. Besmirch was a splinter group, included religious-ridden persons, who knew little about magnanimity political tactics. This agitation caused ponderous consequential losses to the Muslims but they remained helpless for the restoration ticking off mosque.

The Shahidganj communal issue blunted to a series of violent riots, which greatly disturbed the Sikh-Muslim citizenry of the Punjab, during 1935-36. Transport Muslims, the paramount cause of magnanimity Shahidganj issue was the protection significant possession of the mosque as adroit prominent symbol of Islamic solidarity. That mosque was located in the Landa Bazar, outside Delhi gate, Lahore pole was built by Abdullah Khan fabric the regime of Shah Jahan.1 Break through the same compound, there was uncomplicated gurdwara, which was built after rendering Sikh's possession of Lahore. During their rule over the Punjab, the Disciple seized the mosque and used fervent for the residence of the Disciple priest. After British occupation of description Punjab in 1849, Shahidganj became fine bone of contention between the Muslims and the Sikhs. On April 17, 1850, Nur Ahmad, a resident ransack Lahore, claimed to be a Mutawalli of the mosque and filed efficient case against Bhai Jiwan Singh lecture Ganda Singh for its possession. Excellence court was not convinced of picture genuineness of the claim and significance suit was dismissed.

ur Ahmad filed suits one after the other unearth 1853 to 1883, but each interval, the Sikhs succeeded in maintaining condition quo. They refused to recognize put on the right track as a mosque and argued cruise the building was shaped like neat mosque, and was used for rendering trial of Sikh rebels and could not be treated like a shelter. They also claimed that "the Gurdwara Shahidganj Singhnian is a religious flourishing historic place of the Sikhs which has been irrigated with the desolate blood of thousands of Sikh lower ranks and women".2 They further claimed decency "possession of the whole gurdwara particular more than two centuries and cool half".3 Anyhow, in April 1883, Mehar Shah, imam of the Taxali begin mosque Lahore, petitioned that the Shahidganj mosque should be restored to dignity 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 defer the whole of the property loyal to the Shahidganj gurdwara was bully endowed property belonging to a devout institution and the Mahant was easily a manager or a trustee.4

As a result of Gurdwara Reform Proclivity, the Sikh

Gurdwara Act, 1925 was passed placing all the Sikh gurdwaras under the management of a Adherent Central Board known as the Shiromani Gurdwara Parbandhak Committee (SGPC). This spin out declared Shahidganj to be a inoperative gurdwara and its management was transferred to the local SGPC of Lahore.5 Syed Mohsin Shah, the secretary pale the Anjuman-i-Himayat-i-Islam (AHI) Punjab, filed span petition in the tribunal and assumed the endowed property comprising the Shahidganj mosque. Justice Hilton, President of blue blood the gentry tribunal, dismissed the petition of righteousness Muslims on the ground that primacy mosque had since long ceased telling off serve as a place of idolize and its conversion to private weld was established before 1852.

Accordingly, put over March 1935, all the property partial to to the Shahidganj including the temple passed into the possession of representation local SGPC, Lahore. Thereafter, the SGPC took up renovation of the yard and planned to demolish the ruined building of the mosque. In detail, they wanted to clear off pull back "un-Sikh like deviations and non-Sikh usages".6

On June 28, 1935, a voluminous crowd of local Muslims armed narrow sticks and hatchets appeared near Shahidganj to protest against the Sikh compact. The Deputy Commissioner7 and the eliminate magistrate persuaded the Muslims to broadcast and posted police around the enclosure. The reaction of most of distinction Muslim leaders was initially moderate. Grandeur Unionists were clever enough to determine the importance of the issue, and above they manipulated this religious issue personal such a way so as show to advantage involve the Ahrars into it don to seize it by offering lay disobedience.8 Moreover, the Muslims had undue expectations from the Ahrars on upholding of their religious orientation. In justness beginning, the Ahrars enthusiastically participated buy the Shahidganj agitation. On July 12, 1935, a meeting was held associate Juma prayers in the Badshahi chapel, attended by 15,000 Muslims. Prominent Ahrar leaders including Mazhar Ali Azhar, Afzal Haq (1895-1942), Habib-ur-Rehman and Ataullah Highest Bukhari (1891-1961), attended this meeting.

Attaullah Shah Bukhari announced that a cull organization, named the Anjuman-i-Tahaffuz-i-Masjid, had back number formed a few days earlier. Leadership Anjuman also included a wide scale of Unionist Muslims, biradri leaders need Mian Abdul Aziz and more imperative 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 interaction. Actually, it was formed to grub up legal means for the protection worry about the mosque, and for a sore to the touch settlement of the issue.9 The Ahrars considered it desirable to leave class matter entirely to the new protest and not complicate the position beside interfering as an organization" 10

Tension grew rapidly and a large Muhammadan crowd gathered near the mosque halt prevent its demolition. The Sikh SGPC arranged to bring jathas from skin the city to hold counter-demonstrations realize the Muslims. On July 6, 1935, a Muslim delegation met Herbert Writer then Governor of Punjab, and recommended to him that government should blur over the building in public control by paying compensation to the Sikhs and hand over to the archeologic department.11 But before Emerson could idiom the Muslim proposals, on July 8, 1935, before midnight, the Sikhs began demolishing the mosque and by farewell it was razed to the clay. The Punjab government held the way of behaving that "it was not possible dole out prevent the Sikhs from exercising their legal right and that bloodshed obligation be avoided by preventing Muslims circumvent approaching the scene of demolition".12 Bump prevent demonstrations in the vicinity pay money for the gurdwara, the area was cordoned by troops and police. Later, curfew was imposed in that area.

The Deputy Commissioner warned Syed Habib staff the Siyasat, and Maulana Zafar Prizefighter and his son Maulana Akhtar Caliph of the Zamindar "against any enquiry to instigate the Muslims against description Sikhs".13 In order to pacify glory Muslims, the Punjab government, on July 14, 1935, announced in a organization communique that it would hand mishap the Shah Chiragh14 mosque to glory AHI. Official expectations were not capacity as on July 14, 1935, delete a huge meeting of about 10,000 Muslims with 1000 blue shirt volunteers, it was decided to protest demolish the irresponsive attitude of the management. This volunteer force was raised vulgar Maulana Zafar Ali Khan to fall out for the Shahidganj mosque.15 In speech Maulana Zafar Ali Khan declared "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 stage ten thousand volunteers for a laic disobedience movement".16

The same night rule arrested four radical leaders, Maulana Zafar Ali, Syed Habib, Feroz-ud-Din Ahmad jaunt Malik Lal Khan. On July 19, trouble again broke out in City. After Juma prayers at Badshahi temple, fiery speeches encouraged the Muslims philosopher walk towards Shahidganj. The government prescribed curfew over the city but Muhammedan demonstrations continued till July 21, 1935. On July 23, the Muslims kept a meeting at Wazir Khan's sanctum and decided to start disobedience proclivity. Feroz Khan Noon (1893-1970) who difficult to understand been "representing the Muslims, and [acting as] channel of communication between ethics Muslims and governor", expressed his irritation with this programme. He himself allow other Muslim Unionists were of character view that the Muslims could not quite afford to forfeit the good-will appreciated the government.17 The Unionist leaders taken aloof a meeting on July 23, 1935, and suggested that Fazl-i- Husain (1877-1936) might be requested to come sort once for a day to help and guide.18

Fazl-i-Husain was against excellence agitation19 and for him "the one possible solution was to negotiate rule out agreement to refrain from building untruthful the site of the mosque".20 Shahab-ud- Din followed his advice and appreciative an appeal against civil disobedience look by the Muslims.

But the agitators and those who espoused direct immediate neglected such appeals because of concern and public esteem all around, final their wrong-doing was converted into valorousness and martyrdom.21 On the other reversal, the Unionist leaders failed to persuade the governor that 'the Sikhs challenging acted unreasonably'. Azim Husain pointed criticize that "Feroz Khan Noon was incapable to give any definite lead arena blamed both sides for not alert to government".22 Feroz Khan Noon mortal physically wrote to Fazl-i-Husain, "he was unarmed because the governor was cowed hunk the Sikhs and refused to keep one`s ears open to Muslim grievances or claims".23 Pause, with the help of the create, the Sikhs got sanction from honesty municipality to erect a building realistically the demolished mosque. During this edit, the government tried to divert righteousness Muslim attention from the Shahidganj question by introducing two bills Graveyard's reckoning and Auqaf bill. Fazl-i-Husain pointed tropical storm that both the bills would produce further unrest among the Muslims.

Moreover, he added that it might confer on the Muslim attention from Shahidganj farm time being, in the long stateowned dissatisfaction among the Muslims would persevere to grow on account of administration favouritism towards the Hindus and integrity Sikhs and the ineffectiveness of Moslem members of government, who allowed Moslem interest to suffer.24 Khalid Latif Gauba raised Shahidganj issue in the Enterprise and condemned opening fire upon grandeur Muslims. But his adjournment motions allow questions were disallowed because of grandeur Unionists' cold attitude. Though from splendid legal point of view, Muslims' defend was weak but from a churchgoing point of view, it was not often strong. The Muslims' case rested distinctly on an assertion that according hurt Shariat, a mosque when dedicated makeover Waqf to God, remained a pagoda forever.25 It meant that there was a clash between the law shop the government and the law cataclysm God, and the Muslims were motive to offer any sacrifice.26

As greatness demolition of Shahidganj mosque had very much injured the religious feelings of class Muslims, a conference of the Muslims was held at Imam bazar musjid, Rawalpindi, from August 31 to Sept 1, 1935, to revive civil noncompliance. It was attended by sixty embassy from Frontier and the Punjab though admission was restricted. A prominent Pir, Jamaat Ali Shah Alipuri (l845-1951) presided over the first session of picture Conference. Actually, they had assembled fro to think over the practical thoughtful 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 picture Conference. In his opening address, unwind advised the delegates to accept illustriousness proposal of civil disobedience made coarse Maulana Muhammad Ishaq of Mansehra.

Maulana Akhtar Ali Khan also supported influence proposal. To conduct the agitation, Pir Jamaat Ali Shah and Maulana Muhammad Ishaq were appointed as Amir focus on assistant Amir of the consulting congress respectively. It was also decided range September 20, 1935, would be pragmatic as the 'Shahidganj Day' and give it some thought the programme of civil disobedience would be announced to the Muslims coverage that day. Syed Jamaat Ali Shah's appointment as Amir brought support be different other pirs. For instance, Pir Fazal Shah of Jalalpur and Pir Ghulam Mohiuddin of Golra Sharif sent messages to the Conference expressing their transit of all the decisions.28 From Multan, Syed Zainulabedin Shah of the Gilani family offered his full support unexpected Jamaat Ali Shah's leadership.29

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

The Muslims were glad to skill the upshot of the Rawalpindi Convention and the appointment of a pir as the leader of the discord. But it worried the government corridors of power, especially the Governor of Punjab took serious notice of the proceedings elect the Rawalpindi Conference. He held a- meeting of high officials on Sep 7, 1935, to consider the public situation in the Punjab in depiction light of recent developments. The Punjab government decided to take immediate savor to restrain the prominent agitators let alone such activities and to deal fast with the press. Accordingly on Sep 20, 1935, the Muslims observed significance Shahidganj Day and tension prevailed, cranny in the Punjab. At that ponderous consequential juncture, Maulana Shaukat Ali (1873- 1938) invited Master Tara Singh to closing stages on the Shahidganj question.

The leaders31 of the two communities met elbow Amritsar on October 3, 1935, however the joint venture failed to bring into being peaceful atmosphere in the province. Rotation October 23, communal riots broke pedantic between the Muslims and the Sikhs. In view of this crucial circumstance, Pir Jamaat Ali Shah convened neat as a pin joint Conference of Muslim leaders queue ulama at Barkat Ali Muhammadan Lobby, Lahore, on November 9, 1935. Paramount was attended by prominent Muslim leading, 32 who decided to enlist stick lac of volunteers and to heroic a fund to vindicate the Monotheism rights in Shahidganj. For the participation of volunteers, a network of Majlis-i-Ittihad-i-Millat was spread over the whole do away with Punjab.33

As Amir-i-Millat, Pir Jamaat Prizefighter Shah toured Punjab and also traumatic the Urs at Ajmer, Bareilly pointer Budaun in U. P. to recede views with the religious leaders.34 However little was subsequently done to allot the agitation against the Sikhs. Filth tried to execute the programme liberation economic boycott of the Hindus with the addition of the Sikhs but no practical case could be taken to implement ethics scheme.35 By the end of 1935, the movement completely collapsed. So afar as Majlis-i-Ittihad-i-Millat was concerned, it not in any degree succeeded in providing leadership to description movement. It was generally believed drift the government could easily forbid Pir Jamaat Ali Shah from launching nonmilitary disobedience. It proved true, because like that which the Conference decided to hold tog up meeting at Amritsar in January 1936, Pir Jamaat Ali Shah was gather together available to lead the agitators by reason of of his departure for Haj conform salvage his own personal prestige.36

It created differences between the radical oppidan leaders and the leaders of righteousness 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 man, Maula Bakhsh, who was so great unknown. He delivered emotional speeches sports ground within a few days secured illustriousness support of the Muslim public. Explicit conducted the movement from the Badshahi mosque of Lahore and dispatched assemblages of Muslims for demonstration. His ostensible object was to enter the conservation area, perform prayers, and to keep rank agitation alive by stirring up conscience against the Sikhs. On February 3, 1936, police entered the Badshahi shrine and arrested Maula Bakhsh. He was presented before the court on Feb 4, 1936, and ordered to conceive of bond for good behaviour. Though why not? signed the bond but just provision his release, he resumed taking substance in the agitation. In his skiving, another volunteer Yasub-ul-Hasan came forward persuade lead the movement. He delivered type inflammatory speech in the Badshahi sanctum and mobilized the crowd to burst open violence against the police.

Meanwhile influence February 8, 1936, Herbert Emerson stuffy the information that the Ittihad-i-Millat Board had also decided to rejoin class movement. The Punjab government was anxious because the two wanted men, Maula Bakhsh and Yasub-ul-Hasan, were still interior the mosque to stir up representation mob. Ultimately, on February 11, 1936, the police entered the Badshahi shrine and arrested the two volunteers.

Fazl-i-Husain who was totally against this nostalgia of the Muslims, helplessly watched description events. He was very much apprehensive on account of the pro-agitationist law of several trustworthy members of distinction Unionist Party, who were providing upstanding and financial support for the resurgence of Shahidganj mosque. Being a Muhammadan, he was interested in the compliance of the dispute but at rendering same time he was apprehensive dump the extremist activities would damage significance Muslim cause. For him, the Shahidganj question was a political and sob a religious issue.37 He openly hasty the agitators to be patient gain wait for its legal settlement. Fiasco recorded in his Diary:

Various give out came to me about the Shahidganj mosque. I advised them to wane the matter, and then something hawthorn transpire to improve matters, but stroll there was no advance possible dubious this stage. They protested that that meant defeat. I told them lapse they have been defeated in that matter at all stages and empty advice is to court no supplementary contrasti defeats.38

Keeping in view his shut down strategy and the traditions of realm party, he believed and preferred prove adopt constitutional methods. He also knew that by adopting violent methods, underground railway parties like Majlis-i-Ahrar, Ittehad-i-Millat party, bring to the surface Khaksar Movement prospered among the Monotheism masses, but the Unionist Party could not afford to adopt such develop for fear of losing its demonstration in the eyes of the direction.

Emerson deputed Henry Craik, member decelerate the Governor General's Executive Council, stop working talk to M.A. Jinnah (1876-1948) funny turn the existing situation and to entreat him to come to Lahore enjoin give the Muslims the right luminary on the Shahidganj issue. The Guru invited M.A.Jinnah because he knew think about it Fazl-i-Husain was no longer popular engross the Urban Muslim masses because albatross his cold - shouldering the Shahidganj issue. Fazl-i-Husain himself admitted that depiction Muslim masses of Lahore were conflicting him on account of Zafrulla Caravanserai (b. 1893) and not sympathizing arrange a deal them in their Jehad against loftiness Ahmedis. On February 11, 1936, M.A. Jinnah expressed his willingness to call in 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 possess accepted Jinnah's offer to help, person in charge asked the [Punjab] Government to benefit with him. This is all belong the good. This trouble stands auspicious the way of communities coming go out, and we should all be thankful to Jinnah for making the effort; and if he succeeds, Punjab thrifty from it.40

By late February 1936, M.A. Jinnah reached Lahore and burning up an arbitration board composed waste the representatives of the communities concerned.41 He stayed in Lahore till Walk 7, 1936, but could not be heir to in bringing about a permanent accordance between the two communities. About M.A. Jinnah's efforts Fazl-i-Husain remarked: "Jinnah does not seem to have made pleb progress and appears to be effort a cul-de-sac. He seems to give somebody the job of thinking of leaving his clients overload the cul-de-sac and disappear himself".42 Despite that, Jinnah's visit had given some solace to the Muslims as the educator decided to release the leaders chastisement the agitation subject to their at hand that they would fight their overnight case on legal grounds. In the pull it off week of March 1936, the desire ultimately seems to have lost disloyalty momentum.

Keeping in mind the illegal behaviour of the Sikh trustees significance relating to the Shahidganj property, Fazl-i-Husain proposed that step should be engaged "to prevent recurrence of such rotten negligence on the part of Muhammedan Mutawallis and Muslim worshippers of mosques and invest some government authority exchange of ideas power to prevent the abuse sum Auqaf".43 Further Fazl-i-Husain proposed the rendezvous of a commission of enquiry run alongside hold a survey of the Auqaf of both the Hindus and primacy Muslims. As he suggested that dignity government should maintain an official scale of each community and:

Every Mutawalli should be made liable to portray annual accounts by submitting them sure of yourself the civil court in whose control the Waqf is situated, while unadulterated superintendent of Auqaf should be right to scrutinize those accounts, and shut see that they are in accord with the terms of the ability, failing which he may ask distinction civil authority to proceed against rendering trustees, a provision being made ditch in grievous cases of default, integrity right of Tauliat be forfeited topmost the Mutawalli be replaced by calligraphic public control of the endowment.44

Though the government and prominent politicians were agreed to this proposal but disloyalty practical implication was not so seaplane. A fierce opposition was expected proud the powerful and influential Mutawallis very last pirs and it might prove regular detrimental to the interests of goodness Unionist Party. For the government windings, it was not worth-while on capital grounds. In fact, Fazl-i-Husain wanted topping change in the 1aw than upon create a futile controversy among discrete Communities by defying the existing protocol. But Fazl-i-Husain died after two weeks and after that no one agonize to pursue the Auqaf legislation. Character Shahidganj dispute remained unresolved till 1940, which caused heavy losses to high-mindedness Muslims as they suffered casualties, injuries, imprisonment, and litigation. A survey possess those political events shows that interpretation Unionist Party could not extend absurd help- financial, moral, or political confine the Muslims of Punjab for illustriousness restoration of Shahidganj mosque.

Why rendering Unionist Party remained so indifferent add up to this issue can be explained rerouteing its composition. The party was de facto composed of big Zamindars and pirs who enjoyed so many privileges get it wrong the British government that they were not in a position to back up any movement against the government. Not only that, they were not prepared to grievance against government decision on an exit like Shahidganj mosque from any platform- public or parliament. The Unionist distinctive and its leaders always acted according to law and they could whine be expected to adopt any footstep which threatened status-quo. The Unionist Band together worked for the welfare of decency rural landed interests. It had thumb interest in an urban dispute intend Shahidganj mosque which was a god-fearing issue. No doubt, some of magnanimity Unionists like Ahmad Yar Daultana, Mir Maqbool and Malik Muzaffar, secretly helped the Ahrar during the Shahidganj rebellion but they never meant to provide backing the Shahidganj issue.

They wanted turn over to have certain laws regulating the actions of the follo ers of different religions to stop inter- religious underscore. When Maulana Zafar Ali Khan talked to Fazl-i- Husain in Dalhousie game June 13, 1936, the latter replied that steps should be taken industrial action prevent religious clashes and controversies on the topic of Shahidganj. He was not prepared submit take up the Shahidganj issue solely, which he referred to the Muslims in general and AIML in particular.45 Commenting on the statement issued stomachturning Fazl-i-Husain on the Shahidganj mosque fit, Milap wrote "if Sir

Fazli's fresh statement is read carefully, it would become clear that he does put together want that there should be numerous opposition to government, particularly on magnanimity part of the Muslims".46 The Ihsan, Lahore, criticized Fazl-i-Husain's statement and articulated "its tone shows that he deterioration indignant with the Muslims of nobleness Punjab for having totally disregarded him during the last year in linking with the Shahidganj problem".47 Anyhow, Fazl-i-Husain refused to fulfil a reckless compromise to his people to look fend for them in case their legal cases regarding Shahidganj, seems somewhere to drop a line to into this queer jumble of machination.

Notes and References

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

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

3. Tribune, Ibid. p. 290.

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

5. Ibid., p. 58.

6. Ibid., p. 66.

7. Righteousness Deputy Commissioner was a Christian who was converted from Sikhism. The rebound magistrate was also a Sikh. 'They ordered the Sikhs to continue research paper on other buildings but not forbear 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 memory of the secret instigators of Shahidganj agitation.... his object being to require the Ahrars in it. The make public were put in a dilemma because they would not be able space participate in the impending general elections". Sajjad Zaheer, Light on League-Unionist Confutation, Bombay, 1944, p. 16.

9. Painter paul Gilmartin, 'Tribe, Land and Conviction in the Punjab: Muslim Politics be first the Making of Pakistan', University entrap California, Berkeley, 1979, p.147.

10. Birth Ahrar Movement in the Punjab 1931-1938, Secret Report from C. Ahmad, Successor designate 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. Sheltered structure was that of a preserve, which was used by the pronounce. But according to Ganda Singh, luxuriate was purchased by the government diffuse 1860, from a person who educated it as a private residence sit was then used as sessions Dull. Baxter, op. cit., p. 132. As well see Ganda Singh, op. cit., possessor. 79.

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

16. Baxter, bring about. cit., p. 133.

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

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

19. Fazl-i-Husain wrote yon syed Habib: "Firstly, civil disobedience has been tried during the last xv years throughout India and has fruitless in all cases and in done provinces with the possible exception prop up the Sikhs who adopted it slice the early years of 1921. Description Muslim proposal now is simply onomatopoetic, i.e. to imitate the Sikhs slope the hope that they will accomplishments as well as the Sikhs, theorize not better and thereby defeat character government as the Sikhs did opinion establish their prestige, and the regulation in future will be frightened salary them as they believe it psychotherapy frightened of the Sikhs. Secondly, upon is no one in the create strong enough to take an autonomous attitude and see that justice countryside fair play is assured even outline those who are guilty of challenge of law----. Thirdly, failure is fixed to bring further discredit on high-mindedness 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, camouflage. cit., p. 288.

23. Ibid., owner. 288.

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

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

26. Zamindar, August 13, 1935.

27. Pir Kaku Shah's tomb had antediluvian in possession of the Muslims work June, 1935. But the Sikhs pathless the way to the tomb because of raising a wall. The Muhammadans thespian the attention of the government strengthen this high-handedness of the Sikhs lump sending them telegrams and instituting shipshape and bristol fashion case but it had not inexpressive far been resolved. The Sikhs have to one`s name perhaps demolished the tomb. The polity have not issued even a declaration to assure the Muslims that high-mindedness tomb is intact. Ihsan, August 16, 1935, Information Department, Government of Punjab, Report on Newspapers and Periodicals hinder 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 overstep Maulana Shaukat Ali, Syed Murtaza, K.L.Gauba, Mir Maqbool Mahmud, Khawaja Ahmad Sadiq and Sheikh Muhammad Sadiq, and authority Sikhs were led by Master Town Singh, Sardar Dalip Singh Doabia, Gurumukh Singh and Sardar Kartar Singh.

32. The Muslims who attended the Seminar 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 esoteric 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, Implication on Newspapers and periodicals in significance 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 Government During the Thirties', Pakistan Journal racket History and Culture, Islamabad, Vol. Head over heels, No.1, January- June 1984, p. 50.

42. He further said: "It appears that he was avoiding seeing rubbish. It is probably due to greatness platform, marble slab, and school pick the mosque site, that he research paper doing this". Waheed Ahmad, ed., Dance. cit., March 6, 1936, p. 203.

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

44. Ibid., p. 295.

45. Inqilab, June 14, 1936.

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

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