Pakistan Movement

Minar-e-Pakistan, where the bill of Lahore Resolution was passed on 23 March 1940

The Pakistan Movement (Urdu: تحریکِ پاکستان, romanized: Teḥrīk-e-Pākistān; Bengali: পাকিস্তান আন্দোলন, romanized: Pakistan āndōlon) was a nationalist and political movement in the first half of the 20th century that aimed for the creation of Pakistan from the Muslim-majority areas of British India.^[1] It was connected to the perceived need for self-determination for Muslims under British rule at the time. Muhammad Ali Jinnah, a barrister and politician led this movement after the Lahore Resolution was passed by All-India Muslim League on the 23 March 1940 and Ashraf Ali Thanwi as a religious scholar supported it.^[2]

The Aligarh Movement (1875-Date), under the leadership of Sir Syed Ahmed Khan, was instrumental in establishing a base for the Pakistan Movement, and later providing the newly formed country with its ruling elite.^[3] Soon thereafter, the All-India Muslim League was formed, which perhaps marked the beginning of the Pakistan Movement. Many of the top leadership of the movement were educated in Great Britain with many of them educated at the Aligarh Muslim University. Many graduates of the University of Dhaka soon also joined. The driving force behind the Pakistan Movement was the Muslim community of the Muslim minority provinces, such as the United Provinces, rather than that of the Muslim majority provinces.^[4]^[5]^[6]

The Pakistan Movement was a part of the Indian independence movement, but eventually it also sought to establish a new nation-state that protected the political interests of Muslims of British India.^[7] Urdu poets such as Iqbal and Faiz used literature, poetry and speech as a powerful tool for political awareness.^[8]^[9] Iqbal is called the spiritual father of this movement.^[10] The Deobandis, who were organized as the Jamiat Ulema-e-Hind led by Hussain Ahmed Madani, were convinced by composite nationalism and called for a united India.^[11] Ashraf Ali Thanwi and his followers dissented from the Deobandi ulema; Thanwi's disciples Shabbir Ahmad Usmani and Zafar Ahmad Usmani were key players in religious support for the creation of Pakistan.^[12]^[13] The dissenting group of Ulama, led by Shabbir Ahmad Usmani, left the Jamiat Ulema-e-Hind to form the Jamiat Ulema-e-Islam, which gave their support to the movement for an independent Pakistan.^[14] Acknowledging the services of these ulema, Usmani was honoured to raise the flag of Pakistan in Karachi and Zafar Ahmad Usmani, in Dhaka.^[15]

Despite political obstacles and social difficulties, the movement was successful in culminating Pakistan on 14 August 1947, which also resulted in partition of India and the creation of two separate states. Land boundaries and population demographics of West Pakistan (present-day Pakistan), East Pakistan (present-day Bangladesh) and India are among the primary achievements of the Pakistan Movement. Not all Muslims of colonial India supported the Pakistan Movement and there was widespread opposition to the partition of India.^[16]

^ Bhatti, Safeer Tariq (3 December 2015). International Conflict Analysis in South Asia: A Study of Sectarian Violence in Pakistan. UPA. p. xxxi. ISBN 978-0-7618-6647-3. The religious nationalism sentiment is based upon the two nation theory that Hindus and Muslims are of two separate religious communities and separate nations.
^ Naeem, Fuad (2009), "Thānvī, Mawlānā Ashraf ʿAlī", The Oxford Encyclopedia of the Islamic World, Oxford University Press, ISBN 978-0-19-530513-5, retrieved 7 November 2022
^ Burki, Shahid Javed (1999) [First published in 1986]. Pakistan: Fifty Years of Nationhood (3rd ed.). Boulder, CO: Westview Press. p. 4. ISBN 978-0-8133-3621-3. The university that [Sir Sayyid] founded in the town of Aligarh ... not only provided the Pakistan movement with its leadership but, later, also provided the new country of Pakistan with its first ruling elite ... Aligarh College made it possible for the Muslims to discover a new political identity: Being a Muslim came to have a political connotation-a connotation that was to lead this Indian Muslim community inexorably toward acceptance of the 'two-nation theory'
^ Ishtiaq Ahmad; Adnan Rafiq (3 November 2016). Pakistan's Democratic Transition: Change and Persistence. Taylor & Francis. pp. 127–. ISBN 978-1-317-23595-8.
^ Dhulipala, Venkat (2015). Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India. Cambridge University Press. p. 496. ISBN 978-1-316-25838-5. "The idea of Pakistan may have had its share of ambiguities, but its dismissal as a vague emotive symbol hardly illuminates the reasons as to why it received such overwhelmingly popular support among Indian Muslims, especially those in the 'minority provinces' of British India such as U.P."
^ Talbot, Ian (1982). "The growth of the Muslim League in the Punjab, 1937–1946". Journal of Commonwealth & Comparative Politics. 20 (1): 5–24. doi:10.1080/14662048208447395. Despite their different viewpoints all these theories have tended either to concentrate on the All-India struggle between the Muslim League and the Congress in the pre-partition period, or to turn their interest to the Muslim cultural heartland of the UP where the League gained its earliest foothold and where the demand for Pakistan was strongest.
^ Magocsi, Paul R; Ontario Multicultural History Society of (1999). Encyclopedia of Canada's peoples. Multicultural History Society of Ontario. p. 1028. ISBN 978-0-8020-2938-6. Archived from the original on 1 August 2020. Retrieved 31 January 2012.
^ Ali, Faiz Ahmed Faiz (1995). The rebel's silhouette : selected poems. Translated with a new introduction by Agha Shahid (Rev. ed.). Amherst: University of Massachusetts Press. ISBN 978-0-87023-975-5.
^ Kurzman, Charles, ed. (2002). Modernist Islam, 1840–1940 a sourcebook ([Online-Ausg.] ed.). Oxford University Press. ISBN 978-0-19-515468-9.
^ Malik, Rashida (2003). Iqbal: The Spiritual Father of Pakistan. Sang-e-Meel Publications. ISBN 978-969-35-1371-4.
^ Na, Abdullahi Ahmed An-Na'im; Naʻīm, ʻAbd Allāh Aḥmad (2009). Islam and the Secular State. Harvard University Press. p. 156. ISBN 978-0-674-03376-4. The Jamiya-i-ulama-Hind founded in 1919, strongly opposed partition in the 1940s and was committed to composite nationalism.
^ Sargana, Turab-ul-Hassan; Ahmed, Khalil; Rizvi, Shahid Hassan (2015). "The Role of Deobandi Ulema in Strengthening the Foundations of Indian Freedom Movement (1857-1924)" (PDF). Pakistan Journal of Islamic Research. 15 (1): 44. eISSN 2618-0820. Text was copied from this source, which is available under a Creative Commons Attribution 4.0 International License.
^ Naeem, Fuad (2009), "Thānvī, Mawlānā Ashraf ʿAlī", The Oxford Encyclopedia of the Islamic World, Oxford University Press, ISBN 978-0-19-530513-5, archived from the original on 25 June 2022, retrieved 25 June 2022
^ "Jamiat Ulema-e-Islam / Assembly of Islamic Clergy". GlobalSecurity.org. Retrieved 7 November 2022.
^ Akhtar, Muhammad Naveed (2022). "Darul Uloom Deoband: Preserving Religious And Cultural Integrity Of South Asian Muslims Through Structural And Strategic Innovations". Hamdard Islamicus. 45 (3): 92. doi:10.57144/hi.v45i3.326. ISSN 0250-7196. Text was copied from this source, which is available under a Creative Commons Attribution 4.0 International License.
^ Islam, Shamsul (2015). Muslims Against Partition: Revisiting the Legacy of Allah Bakhsh and Other Patriotic Muslims. Pharos Media & Publishing Pvt Limited. ISBN 978-81-7221-067-0.

[Bhatti-1] Bhatti, Safeer Tariq (3 December 2015). International Conflict Analysis in South Asia: A Study of Sectarian Violence in Pakistan. UPA. p. xxxi. ISBN 978-0-7618-6647-3. The religious nationalism sentiment is based upon the two nation theory that Hindus and Muslims are of two separate religious communities and separate nations.

[2] Naeem, Fuad (2009), "Thānvī, Mawlānā Ashraf ʿAlī", The Oxford Encyclopedia of the Islamic World, Oxford University Press, ISBN 978-0-19-530513-5, retrieved 7 November 2022

[3] Burki, Shahid Javed (1999) [First published in 1986]. Pakistan: Fifty Years of Nationhood (3rd ed.). Boulder, CO: Westview Press. p. 4. ISBN 978-0-8133-3621-3. The university that [Sir Sayyid] founded in the town of Aligarh ... not only provided the Pakistan movement with its leadership but, later, also provided the new country of Pakistan with its first ruling elite ... Aligarh College made it possible for the Muslims to discover a new political identity: Being a Muslim came to have a political connotation-a connotation that was to lead this Indian Muslim community inexorably toward acceptance of the 'two-nation theory'

[4] Ishtiaq Ahmad; Adnan Rafiq (3 November 2016). Pakistan's Democratic Transition: Change and Persistence. Taylor & Francis. pp. 127–. ISBN 978-1-317-23595-8.

[books.google.com-5] Dhulipala, Venkat (2015). Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India. Cambridge University Press. p. 496. ISBN 978-1-316-25838-5. "The idea of Pakistan may have had its share of ambiguities, but its dismissal as a vague emotive symbol hardly illuminates the reasons as to why it received such overwhelmingly popular support among Indian Muslims, especially those in the 'minority provinces' of British India such as U.P."

[6] Talbot, Ian (1982). "The growth of the Muslim League in the Punjab, 1937–1946". Journal of Commonwealth & Comparative Politics. 20 (1): 5–24. doi:10.1080/14662048208447395. Despite their different viewpoints all these theories have tended either to concentrate on the All-India struggle between the Muslim League and the Congress in the pre-partition period, or to turn their interest to the Muslim cultural heartland of the UP where the League gained its earliest foothold and where the demand for Pakistan was strongest.

[7] Magocsi, Paul R; Ontario Multicultural History Society of (1999). Encyclopedia of Canada's peoples. Multicultural History Society of Ontario. p. 1028. ISBN 978-0-8020-2938-6. Archived from the original on 1 August 2020. Retrieved 31 January 2012.

[University_of_Massachusetts_Press-8] Ali, Faiz Ahmed Faiz (1995). The rebel's silhouette : selected poems. Translated with a new introduction by Agha Shahid (Rev. ed.). Amherst: University of Massachusetts Press. ISBN 978-0-87023-975-5.

[9] Kurzman, Charles, ed. (2002). Modernist Islam, 1840–1940 a sourcebook ([Online-Ausg.] ed.). Oxford University Press. ISBN 978-0-19-515468-9.

[10] Malik, Rashida (2003). Iqbal: The Spiritual Father of Pakistan. Sang-e-Meel Publications. ISBN 978-969-35-1371-4.

[11] Na, Abdullahi Ahmed An-Na'im; Naʻīm, ʻAbd Allāh Aḥmad (2009). Islam and the Secular State. Harvard University Press. p. 156. ISBN 978-0-674-03376-4. The Jamiya-i-ulama-Hind founded in 1919, strongly opposed partition in the 1940s and was committed to composite nationalism.

[12] Sargana, Turab-ul-Hassan; Ahmed, Khalil; Rizvi, Shahid Hassan (2015). "The Role of Deobandi Ulema in Strengthening the Foundations of Indian Freedom Movement (1857-1924)" (PDF). Pakistan Journal of Islamic Research. 15 (1): 44. eISSN 2618-0820. Text was copied from this source, which is available under a Creative Commons Attribution 4.0 International License.

[Naeem_2009-13] Naeem, Fuad (2009), "Thānvī, Mawlānā Ashraf ʿAlī", The Oxford Encyclopedia of the Islamic World, Oxford University Press, ISBN 978-0-19-530513-5, archived from the original on 25 June 2022, retrieved 25 June 2022

[14] "Jamiat Ulema-e-Islam / Assembly of Islamic Clergy". GlobalSecurity.org. Retrieved 7 November 2022.

[15] Akhtar, Muhammad Naveed (2022). "Darul Uloom Deoband: Preserving Religious And Cultural Integrity Of South Asian Muslims Through Structural And Strategic Innovations". Hamdard Islamicus. 45 (3): 92. doi:10.57144/hi.v45i3.326. ISSN 0250-7196. Text was copied from this source, which is available under a Creative Commons Attribution 4.0 International License.

[16] Islam, Shamsul (2015). Muslims Against Partition: Revisiting the Legacy of Allah Bakhsh and Other Patriotic Muslims. Pharos Media & Publishing Pvt Limited. ISBN 978-81-7221-067-0.

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