Role in Pakistan Movement

Babuji (R.A) always cherished the idea of a separate homeland for the Muslims of the Sub-continent. The atrocities committed against the Muslims and other minorities by the majority community (the Hindus) in the name of ethical cleansing and social elevation were too well established a fact to be denied by any sensible observer of the Indian scene. Even those individuals who initially believed in the false hopes and promises held out by the upholders of social equality finally came to realize the value of a separate homeland for the Indian Muslims. Treated worse than animals, the members of the minority community were not even permitted the freedom to worship. Their religion, culture and civil rights were trampled. The very basic human demands were denied to them. From the humanitarian souls to come forward and rescue them not in the name of any personal gains or political prestige but in the name of humanity and religion.

Babuji (R.A) never took part in politics-its presidential campaigns or electoral activities. Worldly cunning and political deception was too base for him to even cast a glance at it. The temporal glory and its regal authority draws no comparison to the actual faith and the resulting spiritual enrichment. In fact the distribution of crowns is a minor act of their Holy blessings – as the poet says:

Babuji (R.A) expressed great worry over the communal riots taking place everywhere after the patrician of the Sub-continent in to India and Pakistan. When some of the people threatened to kill non-Muslim families residing in Golra Sharif, Babuji (R.A) intervened on the letter’s behalf. He provided them with security and later on accompanied them to the Indian border when they were leaving Pakistan for Indian.

Babuji (R.A) was of firm belief that Islam does not permit killing innocent people. Those people never forgo Babuji’s (R.A) kindness and invited Babuji (R.A) to their places in Delhi when he was on his way to Ajmer Sharif. Mehfil-e-Sama was held there in May 1952. Caught in a trance, even the non-Muslims started raising the slogans of “Aallah-o-Akabar”, (God is Great) – their voices choking with love and fervour. Such was the influence of treating the non-Muslims with grace, nobility and kindness. Even the Sikh community held a big reception for Babuji (R.A) at the Amritsar Railway Station when they learnt about Babuji’s (R.A) arrival. A Mehfil-e-Sama was held again in January 1961. With Babuji (R.A) supporting the Pakistan movement, the impression gathered is that of a true lover of Islamic Shariah and its humanitarian tents. Babuji (R.A) never participated in the Pakistan movement from the political platform stance. For Babuji (R.A) Islam foremast issue. The followers were being threatened and the people in danger of reverting back to the communal riots – mankind was in need of liberty, equality, equity and justice.

At such a juncture, the religious-minded people got together and united under the banner to help the Muslim refugees from Indian to settle down in Pakistan. Money and food were provided to them. All sorts of monitory and economic help was extended to the cause. The service was carried to such an extent that Babuji (R.A) would go at the borders, welcome the refugees, provide the refugees with the basic necessities without any distinction of caste, colour or creed – be it Hindu, Sikh, Parsi, Muslim and Christian.

Babuji (R.A) extended a helping hand to even those families wishing to cross the borders and live in India. Babuji (R.A) would take piles of clothing and dry rations to supply to those who were arriving in a state of deplorable misery. As reported by a large number of non-Muslims refugees here and across the border, they were deported to their places with great security. Babuji (R.A) paid special attention to their protection. No wonder people called him “Jagat Pir” (Pir of the whole world). Hence conduct-wise Babuji (R.A) served as an example that speaks of a mind that remained aloof from politics though it readily answered the humanitarian call without claiming to be a social worker, a national reformer etc. Babuji (R.A) practiced throughout a silent generosity. A similar act of magnanimity was rendered in case of the Kashmir movement – providing the basic necessities to those participating in it.

Man is born free and as such cannot be forced to forego his basic human rights. No one can force another class not to lead its life accordingly – let people decide for themselves by showing them the practical aspect of religion and culture. Revolutions negate the evolution of mankind and as such curb the innate goodness.

Babuji (R.A) on learning about the condition of Muslims in India whole-heartedly supported the cause that the Muslims should be allowed the freedom to lead there lives according to the teachings of Islam and as such were justified in demanding a separate homeland. Babuji (R.A) could never remain indifferent to any issue that arose affecting Islam – Pakistan (the land of the pure) was being demanded in the name of Islamic Shariah – hence Babuji’s (R.A) whole-hearted support to the cause. It has been reported that when Malik Khizar Hayat Khan Tiwana, the then Chief Minister of Punjab in the Unionist Government, refused to join the Muslim League, Babuji (R.A) who usually visited his residence in Kalra on his way to Sial Sharif on Urs, discontinued meeting him. But when he lost power, Babuji (R.A) restarted meeting him. After that Malik Khizar Hayat Khan visited Golra Sharif more frequently than ever before.

In 1945 Babuji (R.A), greatly perturbed at the happenings and realizing the dangers to mankind ahead, directed his followers to work sincerely for the establishment of Pakistan and support the Muslim League in its effort to win and establish a separate homeland for the Muslims where Islamic Law would govern their lives.

In 1950, when political conditions in the country were not satisfactory and corruption and favoritism were rampant in Government circles, Babuji (R.A) expressed great worry. He was upset at the hypocrisy being practiced by the leaders. People claiming “Pakistan and Islam” as one now seemed to change their views. Their personal pursuits and petty ambitions took hold of their better sides of character. The acknowledged aim of Islam being the guiding force behind the Pakistan movement presented a sharp contrast to what was now being actually practiced in the newly founded State.    

Babuji (R.A) expressed dissatisfaction at the existing scene. The leaders seemed to have forgotten the cause of the Pakistan movement. Slogans lost their practical value. Babuji (R.A) once remarked that he had asked the people to vote for Muslim League believing that they would introduce Islamic Shariah in Pakistan, but now people confronted him on the issue as to why nothing had been done by the Muslim Government and as such devalued the sacrifices made by thousands of them.

Babuji (R.A) felt that under the prevailing conditions it had become difficult for the noble and sincere to survive, for people paid lip service to Islam and Shariah using it as a political platform, but in their actual life their deeds proved contrary.

In one of his letters to his sangee, he wrote a verse depicting the prevalent situation:

Translation: “The beauty has lost its charm and love its intensity. Ghaznavi has lost his zeal and Ayaz’s tresses are no longer as curly”.

In 1962, Babuji (R.A) was so greatly perturbed over the corruption prevalent amongst the rulers and the miserable condition of the common man, that he felt an urge to leave the country. A year later, the poor people of the area vocalized their worried about the acquisition of their lands for the planned city of Islamabad – the new Federal Capital. The fact added to Babuji’s (R.A) worries.

The ruling class seemed to be lost in its own aggrandisement at the cost of the much – aggrieved public. Babuji’s (R.A) help extended was interpreted in different terms by some of the official. One of his devotees told Babuji (R.A) that it had appeared in the newspaper that Babuji (R.A) was touring the country in connection with the election of Diwan Sahib of Pakpatan Sharif contrary to what Babuji (R.A) believed in. Babuji (R.A), however, was of the view that Diwan Sahib should not contest the elections. Babuji (R.A) held a firm view that a person should not accept a job he did not find himself competent enough for. Moreover, Babuji (R.A) learnt that Diwan Sahib had sold some of his property worth lacs of rupees for this purpose. If Diwan Sahib succeeded into Government, would that enable him to embrace Allah and the Holy Prophet (P.B.U.H), Babuji (R.A) asked - people were being given handfuls of money, and fathers and sons fought against each other. Such politics was strongly abhorred by Babuji (R.A).

On 15th March 1974, Babuji attended the marriage ceremony of Muhammad Wasil Sethi in Peshawar. On that occasion, Muhammad Aslam Khan Khatak, the then Governor of N.W.F.P. talked to Babuji (R.A) about the problems faced in Baluchistan those days. In reply, Babuji (R.A) remarked that those problems had arisen due to the fact that the people had ignored Islam. Babuji (R.A) further stated that since he had first met Aslam Khatak, at Baghdad Sharif – a sacred place – his relations with him would remain unchanged.

Babuji’s (R.A) views regarding communism and other anti-Islamic movements in Pakistan

Babuji (R.A) held the view that a time would come when the communists and others would realize the futility of their efforts and would accept God and His word as the final revelation. One must not leave the straight path or be led astray by one’s limited approach and suffocating myopias.

Babuji (R.A) believed that communism, like various other ‘isms’ was a man-construed ideology as opposed to the divine revelations – hence the philosophy of communism is contrary to that of Islam.

Communism is based upon an un-natural approach towards life and the final truth will drawn one day. Babuji’s  prophecy holds no doubt – the reality today is too evident with Russia – one of the supreme worldly powers – now totally disintegrated.

Moreover, it goes against the concept of humanity, and individuals’ freedom, the distinction between vice and virtue, and between hard work and idleness. The ‘ism’ hamper the concept of reward / punishment, one’s freedom to work and search for one’s final destiny. It hinders the individual's potential to grow and prosper.

Babuji (R.A) believed that no other philosophy/creed was as comprehensive and practical a code of life as Islam. ‘Ism’ represents a limited non-Islam on the other hand believes in the divine power of God; the distinction between vice and virtue, and above all the working of the universe in a systematic manner – where the small and the large components have their own value; i.e., uniformity on the different plain. The universe and its administration reveals a truth contrary to what an ‘ism’ preaches.

Each man’s level of intellect, emotion and sensibility differs. It varies from man to man. To place all alike on the same platform via artificial bonds is an act of hampering the growth against the natural course of action.

An ‘ism’ tends to “snatch away” the freedom, money, power, opportunities from its members. Islam, on the other hand, believes in a sincere, slow and gradual evolution and struggle and does not approve of acts of snatching away the freedom of its individuals. An ‘ism’ would set in a non-ending process of social drudgery with one class at war trying to replace another. Islam believes in a united and organized whole – comprehensive unit where all the classes high or low work together, yet each individual gets ample chance to discover his innate capacities. No extremes exist. In ‘ism’, an honest man struggles and gets rewarded in the same manner as a non-worker; there remains a difference between being the “same” and being “equal”. Islam understands the natural call as well as the social demands – hence it works for a better human being and a better human society.

To claim to be a Muslim and to act contrary to its basic tenets does not define the word a “true Muslim”. Being a Muslim demands a practical rendering of Islamic Shariah and Sunnah.

To undermine and to cloak the divine message is too easy a task. To discover the real God and emerge as a practical example of that divine philosophy is too strenuous to be achieved by those whose souls and minds get entangled in the worldly politics.

Islam is all embracing – ready to accept the people as its members, even ready to grant liberties to those following other religions. But to claim oneself as a member of Islamic community while negating the very roots of Shariah and teachings of the Holy Prophet (P.B.U.H) works in an opposite direction. It is not Islam then but a formulation and propaganda of some ‘ism’ Qadyani movement in the Sub-continent was one such example. Misleading the common public and creating national disaster under pretext of religion was too grim a hypocrisy to be ignored. Hence the movement launched against the Qadianis, who went on taking undue liberties at the expense of Islam and passing uncalled for remarks against other religions.

During the anti-Qadyani agitation in the Punjab in 1951 – 1952, Babuji (R.A) on meeting Khwaja Nizamuddin, the then Prime Minister of Pakistan and Ghulam Muhammad, the Governor General of Pakistan, asked them to declare the Qadianis as non-Muslims. During his last days, the agitation restarted. At the Chiniot Railway Station, the Qadianis pounced upon the Muslim students grinding their heads with axes and spades. Babuji (R.A) was in hospital when he learned about the incident. He cried on hearing this news, and remarked that had his health permitted him, he would have gone and kissed the feet of those who had received blows in the name of Islam. Babuji (R.A) requested the Sufi saints and those who claimed to be the sincere Muslims to go and practically help those receiving wounds.

Babuji’s (R.A) last wish as well as the movement initiated by his late father Syedna Pir Meher Ali Shah Sahib (R.A), in the year 1899, reached a successful culmination in the year 1974, when the Pakistan National Assembly declared the Qadianis non-Muslims.

Kashmir Movement

Babuji (R.A) held Jihad in high esteem. Apart from being one of the religious tasks, Babuji (R.A) would often say that waging a war against social evils was too noble a deed since the Holy Prophet (P.B.U.H) would bestow his blessings on the soldier engaged against the evildoers. This denoted Babuji’s love for the Holy Prophet (P.B.U.H).

Soon after the partition in 1947-48, the Kashmiri people using their franchise voted in favour in joining Pakistan. The Kashmiri nation was not even allowed to have its own independent Islamic rule.

The Kashmiri Muslims launched a Jihad against the atrocities committed. During the Jihad, Babuji (R.A) visited the war front and distributed clothes and food items among the soldiers participating in it. The officer incharge of the operation at Pando Front had requested Babuji (R.A) to pray for his success as the task ahead was an extremely difficult one. With Allah’s grace, they succeeded and occupied an important strategic spot. Babuji (R.A), as reported, had spent that night on the mountain.

The Indo-Pak war, 06 September 1965

In 1965 Indo-Pak war, when the Indian Army invaded Pakistan in the year 1965, Babuji (R.A) exhorted his followers to make all efforts and sacrifices for the defence of their homeland.

Babuji (R.A) first visited the Kashmir front in plain white clothes. He nearly escaped the Indian war plans target. He did not go in the trench but continued with his wazaifs sitting in the open watching the enemy action.

Babuji (R.A) visited Rawalakot front and stayed for the night at the army headquarters. Mehfil-e-Sama was held there which boosted up the morale of the mujahids. The incharge operations requested Babuji (R.A) to pray for their victory. Next day Babuji (R.A) visited the Refugee Camp and paid Rs. 50/- to each family. A hospital at Trarkhel was being constructed under self-help scheme. Babuji (R.A) donated a big amount for this hospital and visited the patients and prayed for their early recovery.

Unity of the Muslim World

Babuji (R.A) always believed that providing the Muslims forgot their personal egos and worldly ambitions, defeat would never touch Muslim community which was being used by other powers as political pawns. In his letter dated 19 June 1967 addressed to Madame Sara Okcu of Turkey, he expressed a deep sense of sorrow over the ignoble defeat of the Arab world at the hands of Israel and felt heart-broken at the tragedy. Babuji (R.A) requested her to pray for the final victory of the Arabs and the restoration of occupied lands to them. Babuji (R.A) further requested her to pray five times after regular prayers as well as the shrine of Hazrat Abu Ayub Ansari and Hazrat Rumi for this purpose.

Tragedy of East Pakistan

Babuji (R.A) was extremely unhappy over the debacle of the East Pakistan in 1971 and the resultant bloodshed of the Muslims. He extended financial help to some East Pakistani families stranded in West Pakistan.

Babuji (R.A) always extended moral support and financial help with a view to bringing the two nations closer together. The wish had been transferred onto his successors as well.

Babuji (R.A) remarked that the united Muslim nation had broken up due to a conspiracy. After Partition, a similar ruthless killing and poverty would strike the two nations. This is what actually did happen – hampering peace in the country. Babuji (R.A) remained hopeful that East and West Pakistan would one day reconcile and develop friendly ties. Sincere wishes devoid of personal ambitions always come true. Bangladesh and Pakistan have now entered a new phase of mutual understanding and longer-lasting friendship.

Be it Kashmir, East Pakistan, Palestine or the Arab World, Babuji (R.A) expressed good wishes in each case.

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