Socio-Religious Traditions in Bahawalpur State from (1727-1947): a Critical Analysis

SOCIO-RELIGIOUS TRADITIONS IN BAHAWALPUR STATE FROM (1727-1947): A CRITICAL ANALYSIS.

Researcher Supervisor

Syed Muhammad Tariq Naeem Professor Dr. Muhammad Akbar Malik Ph.D History Roll No. 03

Department of History The Islamia University of Bahawalpur

Abstract

When the man got social awareness and divided in various castes, tribes and nations, there developed social manners and religious thoughts of various types, according to regional atmosphere and circumstances. These socio-religious values and traditions, caused to develop various civilizations in the world. Some of them were more sound, polite and civic than others, but they all had to face decline due to various internal and external factors. Among them the Hakara valley civilization was one, which arouse in the sub-continent and ultimately, met to decline in the same way. The region of Bahawalpur was an integral part of the Hakara valley civilization. Its two-third land was comprised on desert which once was green and also the centre place of developed Harappan civilization. Besides this, the region had a significant geo-strategical place as was a pathway to the southern parts of the sub-continent, for the invaders. The inhabitants of the region had peculiar features of socio-religious manners. The Abbasi rulers, after incorporation of Bahawalpur State, promoted these social traditions more than earlier. But this policy proved absolutely, harmful for the socio-religious traditions of the terrain and even a venture appeared fall of local population as society or nation. Although it is a fact that the local population of the State was more polite, civic and simple than the rest of the sub-continent as well as the world, yet its traditional manners and cultural values were affected by entrance of the new settlers and Muslim refugees. Chapter one indicates the historical background of ancient India in which its social structure, religious trends, formulation of Bahawalpur state and its political history are discussed. In the second chapter social traditions of the State‟s people are highlighted which is the principal part of the study. The third chapter highlights the social life and livings of the people. The fourth chapter deals with the religious traditions and values of the people. The fifth chapter throws light on the socio-religious trends and activities of the rulers and their efforts to make legislation according to Islamic laws. In the sixth chapter socio-religious activities of the cholistan are highlighted and also discussed the occurred consequences, on the local population, after coming of settlers and Muslim refugees in 1947. The seventh chapter consists of the conclusion in which the whole study is critically analysed and future perspectives are determined.

CONTENTS

Sr.# Page Number CHAPTER 1 Historical Background 1 1.1 Brief Survey of the Social Structure of the Ancient India. 2 1.2 Religious Trends of the Ancient India. 12 1.3 History of the Bahawalpur State. 20 1.3.1 Introduction, Historical Background and Geo Strategical Importance. 21 1.3.2 The formulation of Bahawalpur State; its political history and alliance with 30 Pakistan. CHAPTER 2 The Study of Social Values and Traditions of the Bahawalpur State. 39 2.1 Social Values and Traditions. 39 2.1.1 Social Values of the Region in the Ancient Period. 41 2.1.2 Muslims‟ Traditions Relating Birth. 42 2.1.3 Hindus‟ Values About Birth. 46 2.1.4 Wedding Traditions of the Muslim Community. 49 2.1.5 Hindus‟ Traditions About Marriage Ceremony. 67 2.1.6 Muslims‟ Traditions of Grief and Death. 85 2.1.7 The Traditions Regarding Grief and Death of Hindus. 94 2.2 Dwelling and Dress. 99 2.3 Professional Activities, Trends and General Attitudes. 117 2.3.1 Professional Activities and Trends. 117 2.3.2 General Attitudes. 129 CHAPTER 3 Social Life and Livings. 137 3.1 Way of Living 137 3.1.1 Food and Habits. 137 3.2 Social Activities and Attitudes. 209 3.2.1 Sports and Games. 210 3.2.2 Hobbies and Festivals. 224 i. Hobbies. 225 ii. Festivals. 241 a. Muslims‟ Religious and Social Festivals. 242 b. Hindus Festivals. 250 CHAPTER 4 Analytical Study of the Religious Values of Bahawalpur. 251 4.1 Religious Set up and Traditions. 253 4.1.1 Superstitions. 259 4.1.2 General Beliefs and Endurance. 273 4.2 Religious Values, Festivals and Trends. 280 4.2.1 Religious Values. 280 4.2.2 Religious Festivals and Attitudes. 297 4.2.3 Fairs, Urses and Religious Assenblies. 304 4.2.4 Common Trends. 309 4.3 The Khakahi System of the State. 314 CHAPTER 5 Social and Religious Trends of the Rulers. 320 5.1 Socio-Cultural Activities of the Rulers. 323 5.1.1 Social Traditions of the Rulers Regarding Birth, Wedding and Death. 324 5.1.2 General Social Activities of the Rulers. 338 5.2 Religious Aptitude of the Rulers. 360 5.2.1 Trends of the Rulers Towards Religious Festivals. 360 5.2.2 Religious Education and Traditions. 384 5.3 Legislation According to Islamic Law and Endurance. 403

5.3.1 Legislation, Equity and Educational Activities of the Rulers. 404 5.3.2 Endurance and Attitude Towards Minorities. 423 CHAPTER 6 Socio-Religious Activities of Cholistan and New Scenario After 1947. 426 6.1 Social Character of the Cholistan Region. 432 6.1.1 Dress and Dwelling. 436 6.1.2 Food and Habits. 445 i. Food and Needy Articles. 446 ii. Habitual Manners. 451 6.1.3 Social Character Regarding Birth, Wedding and Death. 457 i. Birth, Wedding and Death Traditions of Muslim Community. 457 ii. Non-Muslims Rites of Birth, Wedding and Death. 466 iii. Social Activities. 469 6.2 Religious Traditions in Cholistan. 479 6.2.1 Religious Traditions of Muslim Community. 479 6.2.2 Superstitions. 483 6.2.3 Religious Activities of Non-Muslims. 485 6.3 Socio-Religious Changes After Independence. 488 6.3.1 Attitude Towards Settlers and Refugees. 492 6.3.2 Socio-Religious Consequences on Society. 504 CHAPTER 7 CRUX 505 Appendixes 516 Bibliography 538

CHAPTER 1

Historical Background

The creation of man on this earth is a great event of this Universe. Initially, he was unaware of attire and other social needs. His only want, was food which was fulfilled by hunting wild creatures individually. But when he went through the evolution process he gained social awareness and learnt about his needs. Then Allah Almighty sent his Messengers for his guidance. As a result he came to know about his religious identity and limitations. It was at that time that he got divided into tribes and then into nations. This geographical limitation further increased his social, religious, political and economic awareness and he stood firmly to protect it. The balanced distribution of needs of life by Allah Almighty made the man socially construed. Thus man harmonized his economic and social needs on the basis of difference in features of Geography and atmosphere. As a result religious, social, and economic values came into being at individual and community level which became the identity of tribes and nations. In this context the sub-continent has been of great importance. It has been the place where different nations of the world resided due to its great resources and vast land and they came to the sub-continent to take benefits of its resources. They started living there. They were not only different in their faith but they had different social values. As a result those values contrasted the religious and social values of the sub- continent. Bahawalpur State had been the part of the sub continent. It had unique place due to its own political, social and religious values. In the following discussion these two aspects will be highlighted. Besides this the geographical and historical background of the Bahawalpur State will also be taken into account.

1.1- Brief Survey of the Social Structure of Ancient India

India is the oldest country in the history of the world. Its civilization was so powerful that it absorbed many other cultures and civilizations within it. The region had been a central attraction for people from all over the world. They came to this region whole heartedly and took maximum benefits from its resources. The region can rightly be named as “the land of foreigners”. All countries of the world were occupied by its native people except sub-continent where variety of nations lived but they could neither declare it to be their own land nor could they feel it their pride. Aryans to Muslims many nations and tribes from various corners of the world migrated to this region and started dwelling there. Although these migrated nations accepted this land as their homeland yet they could not give up their civilization, social and religious values and traditions. That is why not only HHakara but Muslims also dwelt here. Moreover, Parsis, Jews, Christians and Buddhists also lived in this country. In spite of being the natives of this homeland they have not only different values but their religions are also different. Moreover, there is even great difference in their social and cultural traditions. The reunion of different nations influenced their individuality to some extent. They not only gave something but they attained something as well. Sometimes they withdrew from something and sometimes they adopted something. Even the Muslims could not escape its consequences those had upheld the strong religious and social values of the sound Islamic civilization. Although they changed every civilization in the world where ever they entered and occupied the area yet they seemed helpless here as “the subdued had great influence on the conqueror‟s”1 civilization which lost its number of traditions and “it had no other example in the Islamic world.”2 In spite of this participation, individualism could not be rubbed off because the hold of co-operation cannot be established over every walk of life. On the whole the Muslims remained prominent in some respects among the new established nations on the land of the sub-continent, owing to their unique and solid civilized values, social and religious traditions which were based on the principles of nature. It is quite

1 Dr. Gustao Liban, Tamaddun-e-Hind, (Translation Urdu), Syed Ali Bilgrami, Makbool Academy, Lahore, February 1962, p. 354. 2 Ibid.

evident that Islam is a religion based on nature which Allah Almighty has revealed according to the needs and nature of the man. It might be possible that Islam remained successful while maintaining its individual status, however, it cannot be said that Islam also remained uninfluenced by this intimacy process. No doubt, due to the civilizations of other nations the religious and social values of the Muslims remained less affected, the contrary to other civilizations Islamic civilization, on the whole maintained its individual status. In this way this vast land bears diversity in climatic and geographical conditions. In this connection a variation is also found in social and cultural values and traditions according to geographical conditions of these natives, the Muslim dwellers of Peshawar Lucknow, Dhaka, Madras and Mumbai will seem the representatives of social traditions and climate of their region. Likewise, the Hindu dwellers of Dhaka, Jacobabad, Shikarpoor, Lahore and Peshawar will be different from one another with reference to their regional traditions in spite of common religious co-operation. We need to know which kind of social structure of the sub- continent existed in the ancient days and how did it attain strong position under going the evolutionary process and still remained successful to secure its existence in spite of the incursions of civilized and social systems of the settling nations. In addition to that it absorbed most of them in itself and influenced others to some extent. Generally, it is said that the social system in ancient India was formulated by the Aryans who came from the Central Asian region “in about 1500 B.C.”3 But this view has not been validated by the evidence. It is obvious, that the Aryans were not the first civilized men in the sub-continent. There lived in the land a the people, from whom Aryans had to face strong resistance. But after a few aborigines they overcame the natives and scattered in the vast areas of the sub-continent. According to E. Royston Pike the name Arya is the one they applied to themselves. It means noble and honourable or excellent, which suggests that “they had a rather good opinion of themselves.”4 It is clear that because they came from central Asia so they were fair complexioned and seemed to have thought that it was a symbol of natural superiority. Basically, Aryans were cattle breeders. They kept on wandering in the vast plains of their home land but the lack of water and fresh grass forced them to migrate and seek any other territory which could fulfill the need of food and water for them

3 E. Royston Pike, Ancient India, Weiden Feld and Nicolson, London, 1961, p. 2. 4 Ibid., p. 19.

and their cattle as well. So they continued their nomadic way of life in the beginning then came to civic life rather slowly in the plains of the sub-continent. They had also awareness about the art of taming the wild horses, Oxen and the way of cultivation of land. They tried to settle down on the places suited to them according to their necessities. They were neither familiar with urban life nor they had seen a city. Although there were cities in Egypt and Babylonia in very early times “they would have found it difficult to imagine one.”5 Initially, they used to live in an unorganized manner. Their settlements were little villages of huts made of timber and thatch, and the whole was surrounded by a stockade. They were simple in their living and were beyond the luxurious life. Their houses were simple having one room but often shared by the domestic animals on which was depended their economic life. So there was a cow byre, a stable for the horses and a pen for goats attached to their houses. According to them the fire was a symbol of life and home, so they used it to burn in the middle of the house in a hearth during the whole year. Indeed they were cattle breeders and also liked to eat meat but they considered cow a sacred animial. Mostly, they used “milk & butter and honey as food.”6 Besides this they also ate vegetables which they cultivated by themselves, surrounded their huts beyond the stockade and corn as well. It is said that the earliest crops must have been barley and wheat, while “rice cultivation began earlier in India than it did in china.”7 In this way they began to use a couple of oxen tied together with great wooden ploughs to plough the fields. Now they gave up their wandering habits and adopted to settle down in agricultural communities which caused a great change in their social life and they developed a new social set up, under which began the process of division of labour leading later on to the rise of occupation classes. In spite of this their social system was based on family or tribe and nation without it had nothing and there was no value of individuals except the parents and children. In the same way they gave more importance to the son who had the responsibility of their social and religious traditions and customs to be continued and transferred to next generation. In the new social scenario the father had great importance and was honourable personality and was the centre of social and religious activities. “He had full authority over his family and was honoured and

5 Ibid., p. 20 6 Dr. Gustao Liban, Tamaddun-e-Hind, p. 253 7 B.G. Gokhale, Ancient India: History And Culture, Asia Publishing House, Bombay, 1952-1962, p. 28.

respected by the children”8, and was also looked after in the old age as the parents had a wish to lead the life with their sons and grandsons till the last moment of their life. After the distribution of land and cattle (which was their whole wealth) there was no social and political difference. The village was only the cluster of families who had no awareness of political government. In any case the elders of the families naturally became a committee to take decisions with consultation in important matters. After that they developed a political system on village basis and he who was strong and played an active role to occupy more land and wanted to protect the property was offered as chief of the village. Every village had nothing in common with the other villate and had its own social and political system. But in case of foreign attack they all united and accepted the supervision of any one of the chiefs. After it they came back to their respective villages under their chiefs. In internal matters no village accepted interference of the other. “In most matters the old chief‟s word was law, but there were also assemblies held from time to time in which every man might have his say on matters of importance.”9 But there was no room for woman to participate these meetings and express their views. They gave little value to them in this connection and “no woman was ever allowed to pass by there.”10 These meetings were held in the village club-house, a hut or arbour. After the meeting, and making decisions, they enjoyed themselves their own way. The flowing bowl was passed round and round until the drinkers could hold no more and slipped into a drunken sleep among the rushes on the floor. Besides this there was another indulgement of the gentlemen in the club house was playing games with nuts which had to be rolled or thrown into holes in the ground. In the social system the duties of every community (male & female) were determined clearly. The male looked after the cattle, drove the ox-teams that dragged the ploughs and wagons and cultivated the soil. But the women were concerned with everything relating to home. They had to take special care of the children, of course, because there were no schools and proper system to educate the children, so the mothers had to perform the duty to transfer the values and traditions of the tribe to next generation and to make it able to feel the future challenges. Likewise, they had to

8 Dr. Gustao Liban, Tamaddun-e-Hind, p. 249. 9 E. Royston Pike, Ancient India, p. 22 . 10 Ibid.

do different works regarding social life of the nation. They used to work as weavers, spinners, dressmakers and tailors as well. But after all they were accorded respect and dignity and had recognized status. They could have own property in their own right. No doubt the men could afford more than one wife enjoyed polygamy but polyandry was also permitted to the women. The women had also been given the right to remarry in case of widow and may not be treated as miserable outcaste s. It could be safe to say that the status of women was better at that time than that of the later ages. In the later period the women were looked down upon. They had no respectable status in the new set up of society. Their position was made as other moveable things or the necessities of daily life and were miserable creature. The widows were not permitted to remarry and same was with those divorced. Gustao Liban says according to Manshaster “the existence of women was only for birth of children, to bring them up and to do house holds.”11 According to them the women should be under their men and should obey them. In childhood they should be under their father and after marriage under their husband and even sons as well. In their view it was not the right of women to participate in social, political and economic activities, but it was the responsibility of the male to provide everything of need and to protect them from the danger of any kind and from being indulged in social evils. In this way the responsibilities of male were extended to large scale but females were secured and limited to their homes. They considered it social injustice. Nevertheless, it is said that “it is possible that the people regarded her as the guardian of the house and the village, presiding at child-birth and taking a keen interest in the welfare of her worshippers.”12 In this way they were given more security and prestige in the society as well. In ancient India social structure cannot be termed as humane one. They used to live like animals on trees and in caves, and without dress and without any social set up. Their needs were very limited and simple, only to meet with hunger which was their individual matter and they fulfilled it by hunting of the animals found in surroundings. But with the passage of time they got awareness and developed the passion to live in families and tribes, but they followed no specific protocols to live and to develop mutual relations with each other families and tribes scattered in the region. Every family and tribe had its own customs and values. They were ignorant of

11 Dr. Gustao Liban, Tamaddun-e-Hind, p. 285. 12 B.G. Gokhale, Ancient India: History & Culture, p. 18.

collective social set up. Their way of life was very simple but undisciplined and in an ill-organized manner. It is said that after the arrival of Aryans there occurred a great change in social structure of ancient India, although at that time Hakara valley civilization was at its high peak yet was moving to decline. They were well organized and developed society as it is shown in the ruined cities: Harrapa and Mohanjo Daro and other cities like kalibangan (India) Ganveriwala, Jalilpur and Kot Diji. It shows that they had all the qualities of developed nations. They were experts in agriculture, Hakaratry, architecture and handicrafts as well. The city of Harappa implies the existence of the other surrounding areas which produced enough surplus food. It was the main seat of power. It means the presence of a State. Some People had to grow food excessively which was taken away by others who did not produce it. It shows that the barter system was in existence and proves that they were well aware of the importance of social relations with each other. But it did not exist in the whole of India. According to D.D. Kosambi “India‟s cultural development had not been in a straight, logical sequence but showed a great set back and unexplained reversion to pastoral barbarism.”13 Nevertheless, in most of the Indian parts people were unaware of the civilization. They lived in tribes following their traditions in uncivilized manner. The real social structure and civilization in the whole of India was introduced by Aryans after their coming and occupying to the north and the south of India. “They arrived at length in the country of the Hakara the land of five rivers and then moved south east wards across the plain.”14 It is fact that they did not move very fast but came in waves. They did not have much of the idea. They had no maps, no plan for campaign, no leader to direct and guide them. But “they knew what they wanted, a place in the sun, where the grass grew abundantly and the water springs never dried up.”15 Although they were not so civilized but had their own culture and social set up, in which the family was basic unit. They believed in joint family system which means that parents, grandparents lived with their sons and daughters. The overriding desire was to have a house hold full of sons and grandsons, with store house filled with grains and with large herds of cattle contentedly chewing the cud in the sheds outside.”16 There was no identity and

13 D.D. Kosambi, Ancient India: In Historical Outline, Vikas Publishing House, New Delhi, 1985, p. 54. 14 B .G. Gokhale, Ancient India: History & Culture, p. 21. 15 E. Royston Pike, Ancient India, p. 26. 16 B.G. Gokhale, Ancient India: History & Culture, p. 23.

fight of property owner to individuals. The social structure of Aryans was, however, patriarchal where “The male being the dominating figure and holder of property in the tribe.”17 In the beginning there was no structure of government or State in the society. They had no political system and hesitated to organize a State under one ruler. Their social setup was based on the family and whole the nation was united. But when they grew in number they felt the need of protection of their wealth from theft as they had cattle and land. They incorporated villages which were the cluster of families and selected a noble person of the village to make decisions regarding to protect them from external enemies, security of their wealth and internal disputes as well. But it was only mutual consideration and not any type of Government. Every village was autonomous in its affairs and no co-ordination existed among them. There was no concept of king or an organized State. They considered the warrior chief as their king. After that they organized political system at local level which was beyond the concept of a State. Anyhow, it was developed in the whole of India. According to new political set up a chief was selected who ruled over a cluster of villages, called Raja. It was the political system of ancient India which lasted for many years and every nation who invaded and occupied the country had to accept the political structure. It can be said that India was divided in small regional States in political manner. Although there was existence of parliament having two assemblies they were Sabah the assembly of the elders working as senate and the other was smathee the meeting of the whole tribe in which all people participated as national assembly. In these assemblies political, social and constitutional matters were discussed. Their decisions were not an order for the king but it was impossible for him to ignore continuously the matters decided by the parliament although the king had ultimate decisions powers but he had to give values to its decisions. The king was selected by elder chiefs and confirmed by the assemblies. But with the passage of time status of king increased and the office became inherited and all other officials were appointed by him. It was the political set up of ancient Indian in which the king was the centre of all powers but he had to take decisions according to public opinion and to protect all the rights of his people.

17 D.D. Kosambi, Ancient India: In Historical Outline, p. 76.

It is generally, said that the class division or caste system was introduced by the Aryans but the real fact is that system was already present in the ancient India at their arrival. They only promoted it in an organized manner. They themselves had no concept of caste system, although they had the ideology of family and tribal unity they took the caste set up from here and also indulged themselves in it. As the system was already in existence, initially it was in three types as Stated in “the Rig Veda”18 were: Brahman, Khashtree, Vaish while Shudar the fourth was set up very later when the Aryans had control over the natives. In fact they took the concept and developed it in the way that they put themselves in privileged communities as Brahman, Khashtaree and Veish, while the natives were placed as Shudar at very least level they did all this for the fear of merging in the ancient social set up, and prevented themselves from the native‟s resistance. In the beginning there was no vast gulf among different castes but later on social prejudice was promoted in different classes and they stood aloof from each others. Ultimately, it brought adverse consequences for the society and caused the social and economic exploitation. The division of responsibilities and protocols among these four classes were as under: Brahmans: They had religious and sacred protocols and were considered as at highest level in the society. There responsibility was to explain the laws and they could even influence and change the king‟s decisions. Khashtree: They were given second position. Their responsibility was to defend the tribe or State and to protect them from en emies and invaders. Veish: They were the peasants, traders and Hakaratrialists. They had third position in the system although they were holder of the economic set up which was basis of any nation or a State. To provide food and other necessities of life to the nation with developing agriculture, trade and Hakaratry was their responsibility. Shudar:

18 Rig Veda: A Sacred Book of HHakara on which Based the HHakara Religious Philosophy. See for more details: B.G. Gokhale, Ancient India: History & Culture, pp. 149-151.

They had the fourth and last position in the society. They were considered as being at the lowest level and as down caste. They were originally native inhabitants which were pushed to depths of vileness. They were not allowed to go on the way on which any other person of the highest caste e and went even their water wells, temples and other places of meeting were separated. They worked as slaves of the Brahmans “Performed all the low and menial tasks in the service of victors. They were the proverbial hewers of wood and drawers of water, without any part to play in the social and political life of the Aryan community and living entirely on its periphery and by its sufferance.”19 It was the class system in Indian society which undermined it and was based on social in-justice and economic exploitation. There was an obvious difference to punish on committing the same crimes by high and low caste people. The punishment of any crime was decreased in case of high caste accused while the harshs punishment was given to low caste individuals. In the same way the punishment was determined according to the social crimes like theft, robbery, adultery, kidnapping, murder and drinking etc. Generally, the thief was punished by cutting hand or the king hit his head with a stick till his death. The punishment of murder was death in case of the Brahman‟s assassination and in general as well, although the custom of indemnity for bloodshed was also in existence. “As there had to give 1000 cows as indemnity for bloodshed of khashtree, 100 cows for Vaish and 10 cows for Shudar.”20 The harsh punishment was also fixed for adultery. The other traditions and customs of the ancient Indian society were as under: they gave more importance to sons and only the son was the master of Father‟s inheritance (wealth, land etc.). The elder son had a peculiar protocol and got more than younger‟s. While the daughters were deprived of the inheritance. In the same way child marriages were not familiar, although they allowed widows to remarry if they desired. Weddings were marked by family feast and the same was with funerals. When the chief‟s son reached to the age of puberty the whole tribe rejoiced and made merry.

19 B.G. Gokhale, Ancient India: History & Culture, p. 24. 20 Yahya Amjad, Tarikh Pakistan; Qadeem Dour, (Urdu), Sang-e-Meal Publisher, Lahore, 1989, p. 469.

There would be held entertainment programms like sports events. The young ones of the tribe ran foot races, wrestled and engaged in bouts of boxing. Besides it the female were even encouraged to run and Jump to develop their muscles. Sometimes both the boys and the girls were taught how to swim in to the rivers and streams. The major attraction of the sports activity was chariot racing in which “a ring was marked out in the grass and the two horse chariots contested race within the ring. The people cheered and shouted, laid bets and jumped with joy when their chariot first past the winning post.”21 There was another sports activity in which they loved to engage was cattle raiding, in which was to catch a neighbor napping round up some of his cattle and getting back to camp before he had found out that anything was afoot. But sometimes the raids were not just forays but campaigns in real war in which a tribe was pitted against another tribe in a combat. That was cruel and deadly. Another tradition was practised among them was gathering round the fire. According to this when men returned from the hunt, wars or on dark winter nights when the cold winds blew and whistled among the huts, had meeting around the fire in the chief‟s hall and listened to the bard or minstrel as he twanged his harp and sang stories of epics of old. There were no books, no writings, no records or even inscriptions on the graves out there on the plain. Nevertheless, the memories of the heroes were kept green by the tales that minstrel told in winter nights when they all sat round the fire. Sometimes there was dancing on the music of flutes and harps and reed pipes. The also enjoyed gambling and drinking. They were simple in their food and dress, although they were fond of drinking. Soma which was a sacrificial drink brewed at the time of ritual from the plant brought from a long distance and mixed with milk, sour milk or barely.”22 They used meat as a substantial part of the diet, which also included milk and milk products, vegetables and fruits. Beef was not yet taboo though the cow had already begun to acquire sanctity. For dress they used two pieces of cloth worn as the lower and the upper garments. Cotton and wool were the materials from which the dresses were made. The female also used the ornaments like necklaces or ear-rings which were made of mostly gold. Great care was given to the dressing of the hair which was worn long in braids.

21 E. Royston Pike, Ancient India, p. 25. 22 B.G. Gokhale, Ancient India: History & Culture, p. 23.

The social system of ancient India was very sound which was developed by the Aryans. It was almost tribal State structure in which they had mutual co-ordination in social matters. Although it was totally a male dominating society where the father was the sole power and so the son had more importance but women were given no rights of property and their participation in social matters, but they had permission to remarry. Only the ill factor of the structure was caste prejudices which made the society hollow and every invader was benifitted, who was warmly welcomed by the lower caste People. Afterwards they had to embrace the real social values of the society and absorb in to them. Only Islam had its existence in real shape but could not prevent itself in social and religious manners. Ultimately, it can be said that the Aryans were manifest barbarians at a lower level of culture than the urban people were whom they destroyed.

1.2- Religious Trends of The Ancient India

The people of ancient India were very careful about religious ideas as they were idolators and believers of superstitions. Because they lived in the land having no awareness of the civic life. They led life in forests and mountains due to fear and danger. So whenever they saw a powerful creature they got afraid of it and in this situation they tried to delight it and began to worship it and after that they made idols of the prominent things or personalities. Because they were scattered in tribes in vast area of the land so they had different idols of their own for different purposes. But they had no continuity and stability in this connection. As it is said that in their view the god is three faced and is shown seated in the posture of yogi on a low throne with legs bent double beneath him, heel to heel and toes turned to front resting on his knees. From wrist to shoulder the arms are covered with bangles, eight smaller and three larger; and round his waist a double band. Around him are shown wild animals closely suggesting the appellation. Phallus worship also seems to have been prevalent. In the same way the mother goddess was worshiped as a deity of fertility by the Hakara valley people also. Besides this they worshipped certain animals and plants. The worship of trees, water and fire was also in practice widely. People generally had sacred figures. It was a custom or a tradition to make sacrificial offerings to the gods and human sacrifice was probably not unfamiliar.

In case of death they had three types of traditions ie complete burial, the fractional burial and post cremation burial. In first method they buried the dead body completely while some followed fractional burial in which they collected some bones to bury after the body had been exposed to beasts and birds. “In the way the relics of the cremated body were deposited in urns which were buried in post cremation burials.”23 Besides this they were also believer of superstitions in their beliefs. Although the Hakara civilization had rich contribution in religious manner but it had to face the decline by Aryan‟s invading, fire and floods. Sir John Marshal says “the nature and man must have combined to cause its complete annihilation.”24 It is fact that the people disappeared but their culture continued in existence. In this connection when the Aryans occupied the land, they promoted the idolatry and other religious beliefs of the people as they themselves were believer of idol worship. They took keen interest in this connection and extended the number of idols and made the more prominent and beautiful. They also developed the tradition of sacrificial offerings to the gods for their delightness and having completion of their different desires. Although they had great differences in their religious beliefs. There were 42 religious sects of Indian nations. “Some believed in oneness of Good but denied the Prophets (A.S), the others refused to both. Some of them were believed in intercession of the idols of stones, while others worshipped the stones in order. In the same way some worshipped fire, sun trees and snakes as well. They even considered requital to keep the snake in house and feed it. Besides these there were some who were the denier of all.”25 Thus the religious trends of the people of ancient India were extremely different from one another. The Aryans had peculiar religious trends, which they brought with them to India. The Rg.Veda was their sacred book which gave abundant information and the religious beliefs. They believed in and worshipped a host of gods, like Varuna, Indra, Agni etc. Besides these major there were 33 gods worshipped by them. “The commonest form of worship was sacrificial offerings either‟s of milk and grain or of animal oblations.”26 With the passage of time these trends of beliefs developed in a manner that the sacrifice became a social function

23 Gregory. L. Possehl (ed.), Ancient Cities of The Hakara, Vikas Publishing House, New Delhi, 1979, p. 107. 24 Sir. John Marshal, Mohenjo Daro and Hakara Civilization, Vol.ii, n.pub., London, p. 204. 25 Ahmad Saleem Mazhar, Murakka-e-Kharor, (Urdu), Ashraf Ameen Press, Multan, March 1987, p. 14. 26 B.G. Gokhale, Ancient India: History & Culture, p. 24.

rather than a religious ritual. But the instructions were given to them by the Brahmans regarding the correct performance of the sacrifices. “The prayer cited earlier showed that increase of cattle, food and prosperity were the main purpose of the sacrifice and further that all of these could also be secured by aggression.”27 Sacrifices were laid down by them to participate and win the war adventures. Indeed they were so simple minded people as they lived in the plains, and had to keep a careful view about weather, sunshine and storm, living close to nature. They had a view that the forces of nature were being directed by personalities. So they supposed them as having likes and dislikes, wants and appetites. They had a view that like people they could be angry but could be put in a good humor again by offering them presents. As they could feel hungry and thirsty infact they had a need of perpetual nourishment. The Rig Veda, in fact, is a religious book which gives us obvious information about religious views and practices of them. It showed that they were followers of worshipping a host of gods who were the prominent figure of nature. They developed the concept of sacrifice as in its ritualistic aspect. They preferred their offerings with cattle as the lamb, the bulls and cows, goats and chickens and even the most beautiful horses. They also had a belief that “the gods delighted in the smell of the roasting meat and in some strange way were fed and invigorated.”28 They had a number of gods for matters of social and religious life. Some of them were given immense significant in worshipping and having sacrificed rituals. Although they had a concept that those cattle are our friends just like parents and other relatives, for cultivation depends upon them. They give food, strength, freshness of complexion and happiness.”29 Yet they surrendered or sacrificed their cattle to delight their gods, for the fulfillment of their desires and needs. It showed that they had a way to content themselves having tenet of constantly oblation of gods. But indeed they had a religious view that “those who slaughter cattle in this life will themselves become cattle in the next, draught must never be killed.”30 By the passage of time some of them tried to break the strangest taboo by eating cooked food from the hands of another caste e, however, low or even left over‟s of soiled food. But It is reality that most of Indians would rather go hungry and many have preferred death by starvation to eating soiled food or that prepared by a person of lower caste e they considered it

27 D.D. Kosambi, Ancient India: In Historical Outline, p. 87 28 E. Royston Pike, Ancient India, p. 35. 29 D.D. Kosambi, Ancient India: In Historical Outline, p. 103. 30 Ibid.

as taboo. It is used to State that the hymns of the Rig-Veda are the most important and ancient of the world and also still a part of everyday life of the Indians. It played a significant role in the religious and social life of the masses. Some of them were recited at weddings and funerals. It was also repeated by the Brahmans morning and evening in their prayers and is whispered into the ear of the born baby as the Muslims called „Azan‟ in the right ear and takbeer in the left ear of the newly born baby. But in the same way there were different religious views of some communities. As some followed the concept of “taking no life, taking no property from others, possessing no property of one‟s own truthfulness and celibacy while some had the view not to drink water without straining and filtering it lest some life be destroyed thereby. A carless step might kill some insect.”31 In their thought the in-breath must also be filtered through a piece of cloth, not for hygiene but to save any life floating in the air. The people of ancient India were very simple in their life style and were so socially and religiously as well. They had quaint rituals and believed in various superstitions and imagination. Although they were simple yet strict and staunch in their beliefs for they did not give primacy to oneness of Allah Almighty so they were afraid of every creature of Nature, small or big accordingly. And to save and protect themselves and their utensils as cattle, crops and other needs or wishes as well, they had to follow various mantels. So they bowed before the creature whom they considered powerful and amazing. They promoted and gave proper value to them. They were much firmed to act upon these rituals. Besides this they were believers of a number of superstitions and regarded them as religious protocols. For instance according to them “the fire burns everything and if lewd things fell in it, became defiled.”32 They also had a view to take bath in the sacred pools. They made a pool in the prominent place to visit and worship there. The visit and bathing had a primacy as above the obligation and requital for them, not as obligation. In this context they had belief to give propitiatory or charity as it possible on daily basis, not wait for the whole year. To them, in the way the giving “sacrifice is post phoned till the time about which no one recognizes that he will be alive or not.”33 So it is patent that they had the concept of life after death. They had also beliefs in punishment and reward on doing wrong and right as Hell and Heaven after death. But

31 W.A. Fairservis, The Roots of Ancient India, 2nd Edition, n.pub., London, 1971, p. 175. 32 Abu Rehan AL-Beruni, Tareekh-e-HHakaratan, (Urdu), Arshad Book Salers, Azad Kashmir, nd, p. 295. 33 Ibid., p. 299.

they had a thought that it was enjoyed by only souls not bodies. In this way some families of the ancient Indians also worshipped souls. It is a fact that the people of different castes had their own and different social and religious traditions regarding marriages and other rituals. For instance “in TODDY race marriage performed very simple but it was recognized only when the bride was pregnant of seven months”34 and they both Mr. and Mrs. went to the forest and sit under a tree to handover the new baby to it. When the child was born, the father “plucked the leaves of the tree made them glass type poured some water in it and the parents wet their lips with their baby from that water.”35 They regarded it as religious tradition which caused the base of a family and it was an announcement of the marriage of new couple. The ancient Indian people had astonishing views and superstitions about different creatures of God and even time. They divided it in good or bad and preferred to do anything or proposed any plan for the present and future of their life, in good time while ignored to do the same in dismal time as they considered according to their own thought. They regarded some days of week hallowed while others ill-omened and the same monthly days of moon accordingly. As they gave primacy to the time of eclipse of moon and sun, they highly respected the time. According to their theory “the water of the whole world become immaculate as equal as the Gang‟s water. They gave respect to both times that they often suicided at the time considering it so favorable.‟‟36 But the act could be practised only by the Veish and the Shuder the lowest caste es of the Indian society while the act was prohibited for the Brahmans and the Khashtree the upper classes of the community. At the same time they considered some days and timings abominable. They are as: earthquake timings, rain out of season, appearance of red colour in the sky, occurred events against nature, the invading of wild beasts and animals on the villages. The situation was imagined unlucky by them. At the time of earthquake “they broke their pitchers and Jars throwing an earth as an augury so that the calamity could vanish.”37 They did the some practices on other unlucky moments in different manners accordingly. But in the meantime they had very strong belief in fate. “The faith a destiny was not

34 Ibid., p. 37. 35 Dr. Gustao Liban, Tamaddun-e-Hind, p. 172. 36 Abu Rehan AL-Beruni, Kitab-ul-Hind, (Translation Urdu), Syed Asghar Ali, AL-Faisal Publisher, Lahore, October 1994, p. 253. 37 Ibid., p. 336

written or preached in the religious book but it was punched in their blood circulation.”38 In this sense all religious sects: HHakara and Muslims had the same view. On occurring every event or incident they both had the same expressions that „the fate wished the same. They all considered the fate so powerful that it fixed all human acts which cannot be changed. Likewise, they also had the thought that nature cannot be changed by exhortation. According to them “How water is heated up, at last it becomes cool after burning.”39 In their view the strongness was the need of the world. There was no friend of weak. So they ever tried to gain power and that is why, they worshiped every powerful creature to protect themselves from it and came to its shelter. The attaining of the power had been a serious desire of them because human existence cannot be secured without it in this world. There is no room for those weak and powerless in the world. “The fire, which burns the forest and the air, assisted it while the same air put off the chiragh or candle light.”40 That is why, they had a desire to be strong but they were terrified by the powerful beasts and crawling insects. The lion that became blood thirsty and began to move to the villages they did not kill him but left the village and regarded him as a demigod after eating more than one hundred persons. Besides this they never teased monkey but also respected him as a divinity. According to them the snake was considered so sacred that they kept them in houses as domestic insect and fed them richly and even were worshipped by some of the ancient Indian people. “They never tried to kill the snakes, so they grew more in number than any other part of the world. The increase of number is due to giving them protocol of a demigod Vishnu and that is why they made pictures of snakes on stones in their temples.”41 While, nearly “Twenty thousand met to obit due to the snake‟s poison.”42 But despite they respected the snakes and avoided to kill or tease them. Besides having respect they had a fear and superstition about the snakes which prohibited them to kill them. In their thought “if they killed a snake his partner chased and tried to sting or kill till seven races.”43 It was their superstition only although had no relation to the fact.

38 Dr. Gustao Liban, Tamaddun-e-Hind, p. 460. 39 Ibid., p. 461. 40 Ibid., p. 464. 41 Ibid., p. 114 42 Ibid. 43 AL-Aziz, Monthly, Bahawalpur, April 1940, p. 12.

Besides this they had the faith in superstition for the treatment of different diseases. As “they were believers of an amulet spell and to inspire on water, fascination and to make a vow for the cure of sting of a scorpion or snake an apparition of goblins, temperature pains of every kind, women‟s problems and for the various inherited diseases as well.”44 In this way they tried to preserve their physical health, wealth, cattle and houses from natural disasters. Thus they had astonishing views about religion and also about rites and traditions which had become so strong and powerful, that they could transferred from generation to generation for the continuity, and it caused the firmness of civilization. In their views there is nothing without religion. The whole life and its activities depend on the religion. God interferes every in act of human life and no plan of life can be fulfilled without God‟s Will. According to their thought fulfillment of task, eating and sleeping had relation with the religion and the things not permitted by religion had no existence.”45 So they thought every powerful creature had God‟s power and able to be worshipped. They had full belief and fate but lack of power of action. Their charity was limited to their own caste e but “it was educated by their religion.”46 According to their religious beliefs they gave value to the different things and even human life with physical appearance and that is why they made idols and worshipped them as prominent figures while their temples were full of the same idols and pictures which they made with full care and love. It is said that there will be no nation to perform rituals except HHakara. Even they respected the animals and insects like the snake, the lion, the monkey and the cow as well. They not only respected them but also worshipped and related them to Vishnu and shave the demigods. They thought it a big sin and ill manner to kill a snake, a cow and other animals accordingly. In the same way most of them also worshipped the sun one prayed to it and considered it as Vishnu. So the ancient Indian people of any caste e tried to do everything to please their demigods and for the purpose they gave sacrifices and offerings to their delighters as they thought it the best way to appear them for the fulfillment of their needs and desires. They did all this to meet their requirements but they could not improve their life style. As they were so simple in social life but they made so

44 Bheru Mul, Mhar Chand Adwani, Qadeem Sind, (Translation Urdu), Mukhtiar Ahmad Hajano, Sindi Adabi Board, Jamshoro, 2007, p. 267. 45 Dr. Gustao Liban, Tamaddun-e-Hind, p. 192. 46 Ibid., p. 197.

complicated their religious customs and traditions. Besides this they were the followers of superstitions with full care as they became the part of life. They believed in superstitions so firmly and tried to act upon so willingly that they considered them dangerous, in case of not to follow them. So it is obvious “that for the distinctive character of Indian thought in the classical period preserves many things which appear to have derided from this source and which emphasized the continuity of a pattern of life which was already very old.”47 All the factors of this pattern of life depended on the religion and rituals. According to their view there was no existence of human life without religion. So they did efforts as they could to follow their religious traditions and to please their demigods. And in this way they had a desire to preserve their existence and other socio- economic interests. It is reality that the religious structure of ancient India was complicated but so strong that it absorbed and impressed every coming or newly created religious thoughts. Although for the some duration Buddhism made resistance in front of it yet it could not maintain its existence for long and merged in the religion of the ancient region. Basically, they were idol- worshippers and at the same time had a faith in superstitions. They believed the existence of God and so impressed every creature astonishing and considered it as reflection of God with the fear they began to hold them as demigod and worshipped to please them instead of one God. In their view they were the source to meet them with God and to please Him as well. Likewise, the basis of culture has been stronger than religion. But in ancient India the situation was so different because their all socio-cultural effects were based on religion which strengthened their socio-religious traditions which were transferred to them from generation to generation. Although there was a tension between the power of the priest and the power of the throne and also a clash between regional governments and the imperial State. According to Gokhlay “There was also time when the unity of the country was merely cultural.”48 In short we may say that the socio-religious structure founded by the ancient Indian people was so attractive and sound that no other culture or civilization could stand before it. Even Islam which has so strong cultural values could not escape its influence. Nevertheless, history is neither a prosecuting counsel nor an apologist at

47 Bridget and Raymond Allchin, The Rise of Civilization in India and Pakistan, Cambridge University Press, New York, 1982-1988, p. 316. 48 B.G. Gokhale, Ancient India, p. 115.

all. But it only interprets the sequence of facts and presumes that they will be understood in their proper perspective. So in the traditional set up of ancient India there is not a little of which we may justly be proud of. We should also think that they were human beings and great despite their frailties. They strove to embrace certain human values, and that is what renders them great. That is the burdon of the polity of ancient India.

1.3- History of Bahawalpur State

The Ex–Bahawalpur State, now the southern part of the Punjab province of Pakistan, had been an independent State for more than two centuries in (1727 to 1947) in the Mughals and the British reigns. It is linked with Punjab and Sind historically, while the Punjab itself was the part of Sind and Hakara civilization respectively as Harappan site was discovered in Punjab whose relics show its link with other cites of Mohanjo-Daro and Ganveriwala of Hakara civilization. The word Punjab has been derived from two Persian words Panj and Aab meaning five and water respectively. On the whole it means the land of five rivers. Ibn Battuta who entered this region during 734 A.H had the opinion that they reached the valley of Sind known as the Punjab which means five waters.”49 It was, generally, taken to be a tract lying between the Hakara and the Jamuna. The boundaries of Punjab had been shrinking and swelling from time to time during previous times. But the notable thing is that in the Vedic period the province was known as “Spat Sindhu‟ as it included all the territory covered by the seven rivers namely the Hakara (Sindhu) the Vitasta (Jhelum, the Akesines (Chenab) the Parushni (Ravi) The Vipas (Beas), The Sutdra (Satluj) and the saraswati.”50 In this way the region comprising Ex-Bahawalpur State was linked with the territory. But in verity the Bahawalpur had been the part of Sind in geographical and cultural perspectives, more than Punjab. Many relics of inhabitations and cities discovered from the Bahawalpur region of ancient times show their link and relation to Sind and Hakara civilizations as well. At the same time the region was also the part of Rajhistan desert of India and had great natural and traditional influence on it. So it is saidthat “the region of which the Ex-Bahawalpur

49 Mehdi Hussain, The Rehla of Ibn Batuta, (Translation and commentary), Oriental Institute, Baroda, 1953, pp.1-2-5. 50 Bakhshish Singh Nijjar, Punjab Under the Sultans (1000-1526 AD), Mataba AL-Islamia As- Saudia, Lahore, 1979, p.1.

State is a part, extends over most of the Punjab, western Rajputana and Cutch.”51 The territory is known as so called land of seven rivers, of which five are still in existence in western Punjab, now a province of Pakistan. While other two the Bias and “the Ghaggar (Hackra).”52 Rivers changed their course and made the territory dry land and sandy desert. Now the situation is that there is no river running through the area of Bahawalpur of its own. But all the remaining five rivers form a line on its north- western boundary, joining each other at different points. After running a length of fifty five miles they are joined the river Hakara near the town of Chachran, opposite to Mithen kot. In this way Bahawalpur depends on the canals flowing from these rivers for watering its lands for cultivation.

1.3.1- Introduction, Historical Background and Geo-Strategical Importance

The Ex-Bahawalpur State which is now largest division of the Punjab in extreme south-west “covers an area of approximately 20,000 square miles, between Latitudes 27.42 North and 30.25 North and longitudes 69.31 and 74.1 East.”53 While according to Brigadier Nazeer Ali Shah it is situated between Latitude 27 to 30.22 N and longitude 69.47 to 74.1 E.”54 The Bahawalpur State surrounded by the northern boundary runs along the Sutluj, Chenab and Hakara rivers. In south-west the Sukkar district of Sind and in the north-east the Ferozpur district of the East Punjab adjoin the State, while south and south-east the Rajpuana states of Jaiselmer and Bikaner lie on the borders. The greatest length of the area is from north-east to south-west being 320 miles and the average width is over fifty miles.”55 While according to Shahamet Ali “its length from Rana Wuttro on the east to Subzul-kot on the west is calculated at 216 k.m or 324 English miles. Its breadth varies mUch: in some parts it is eighty and in others from sixty to fifteen miles.”56 In this way there is a little gap in calculation of

51 Noor-ul-Zaman Ahmad Auj, Ancient Bahawalpur, Carvan Book Centre, Multan, 1987, p. 17. 52 The Ghaggar: The Ghaggar River was once a stream of mUch greater importance and tributary of the Hakara which it joined below the junction of the rivers of the Punjab near Mitthan kot: the dry bed of its old course can still be traced far into Bahawalpur territory. See more Bakhshish Singh Nijjar, p. 5. 53 Government of Bahawalpur, Bahawalpur State (1949-1950), The Publicity Department, Bahawalpur, 1950, p. 1. 54 Brigadier Nazeer Ali Shah, Sadiq Namah: The History of Bahawalpur State, Maktaba Jadeed, Lahore, 1959, p. 13. 55 Government of Bahawalpur, Bahawalpur State (1949-1950), p. 1. 56 Shahamat Ali, The History of Bahawalpur, James Madden & Leaden Hall Street, London, 1848, p. 6.

boundaries in length and breadth because of changing border situation. But it is a fact that Bahawalpur is physically isolated even from its main botanical region. The Bahawalpur State is physically divided in a flat alluvail plain merging into desert where the distance from the rivers is too great for water to be brought. “Devoid of hills and watercourse except for pools and back waters of the rivers in the north.”57 The State can be roughly divided length wise into three areas. In the same way the southernmost and broadest was a part of the Great Indian Desert, largely sand dunes known as the Rohi or Cholistan, which is separated from the Hakra depression. The central strip is chiefly flat desert but a large proportion of it has now been brought under cultivation by canal irrigation. Besides this the region had a fertile strip in north which was irrigated by the river Sind. Likewise, the people of Bahawalpur irrigated their lands with wells for, the ratio of rain is so less in the region. “It may 2 or 3 inches or less in the whole year.”58 So the area of the State was regarded mostly as dry land. The Bahawalpur State was situated in the central delta of the Hakara basin. Its land can be distributed into three parts to define according to appearance and nature of soil: 1- Otaar or Khadur: the land of valley bordering Sutluj, Chenab and Hakara. It is bounded on the land side by a ridge of low sound hills which also form the edge of the high or Bangar lands. “It is evidently, the continuation of old bed of the Gagger which was traced down to this point. The khaddar is roughly, estimated at about 4025 square miles.”59 And it is also saidthat “all the important cities of the State situated in this part side by side the railway line.”60 Hitthar or Bangar: The Banger lands “consisted of 9000 square miles and is about half covered with sand drift.”61 It is also called high and plain land. “The area is of the railway line and the lost Hakra River.”62 All the areas of new inhabitations of “S.V. P”63 are also its part. „Desert or Cholistan‟: It consists of the desert bordering on the Bikaner and Jesulmer States of Rajistan. In this way the desert was incapable to cultivate for lack of canal water and less capacity of

57 Government of Bahawalpur, Bahawalpur State (1949-1950), p. 1. 58 Muhammad Anwar Nabi Qureshi, Mukhstasir Tarikh Bahawalpur, (Urdu), n.pub., Lahore, 1952, p. 11. 59 The Administration Report of Bahawalpur State (1870-1871), Bahawalpur, 1871, p. 1. 60 Pro. Dr. Muhammad Tahir, Riasat Bahawalpur Ka Nazam-e-Mumlikat (1866-1947), (Urdu), Bazm-e-Saqafat, Multan, 2010, p. 99. 61 The Administration Report of Bahawalpur State (1870-1871), p. 1. 62 Pro. Dr. Muhammad Tahir, Riasat Bahawalpur ka Nazan-e- Mumlikat (1866-1947), p. 99. 63 S.V.P. (1922-1933) Satuj valley project was an important project and work of Nawab Sadiq Muhammad Khan V to cultivate the more and more land of the State. See for further details: Saeed Hashmi, Hayat-e-Sadiq: a biography (Urdu) march 1949, Baghdad-ul-Jadeed, pp. 45-51.

rain fall. But efforts were being made to cultivate these lands through new inhabitations from other territories and supply more and more water for irrigation as could be possible. Despite of these efforts there is still needed to do so mUch in this connection. A vast desert area of land is still uncultivated due to lack of water. But one has had none for want of rain for years and years. While there is another view about land features of Bahawalpur that it can be divided into two parts: northern and southern. Northern part is more fertile and green than the lower part. The southern part is mostly desert, where there is nothing available except Shora and Sajjee (khar).”64 The region was not always heart of this country and emptied itself into Hakara between Rohri and Uch.”65 The climate of Bahawalpur region is characterized by excessive drought and hot, “where summers are very hot when the shade temperature ranges between 103-123 F, with frequent dust storms while in winter it drops to between 45-60 F.”66 Besides this “the rainfall is not mUch and the irregular rainfall rarely exceeds 5/7.”67 in the whole year. While “the winters are mild and very pleasant.”68 Nevertheless, “the hot season is intolerably oppressive.”69 So the people suffer from fever in the season, and face a number of painful hardships of same type. The mineral resources of the State are very meager. A survey was launched by the Survey Department of India in 1904 and in 1945. The findings of the both surveys showed that the entire area lies either on alluvium or on desert sand. According to geophysical exploration for many years ago by Messrs Oil concessions 1 Ltd. also declared that “The prospect of finding oil, or natural gas for commercial purposes was remote.”70 Besides this there are no mountains and hills in this area. It is agricultural country. Cotton, Sugarcane, Wool and khar are major corps.”71 But wheat, Bajra, Makai, Rice, Jowar, Moth and indigo were also cultivated at large scale and some of these productions were exported to foreign countries. According to Shahmat Ali “a kind of rice called Belanga produced in Kanpur district was also exported in large

64 Muhammad Anwar Nabi Qureshi, Mukhtasir Tarikh Bahawalpur, p. 12. 65 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 13. 66 Government of Bahawalpur, Bahawalpur State (1949-1950), p. 2. 67 Ibid, And See for Further details: The Administration Report of Bahawalpur State (1870-1871), p. 2. 68 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 14. 69 Shahamat Ali, The History of Bahawalpur, p. 11. 70 Government of Bahawalpur, Bahawalpur State (1949-1950), p. 2. 71 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 14.

quantity to Sind.”72 In the same way large and small gardens of date-palms, mangoes, mulberry, pomegranate, peach, grapes, lemons, aloocha and orange were found everywhere in the region. “Herbage of every kind peculiar to such a region was also produced in abundance.”73 Although potatoes were not yet introduced yet other vegetables were produced at local level in plenty. Sohanjna and Ganwar were also produced and used as delicious food. Among the shady trees there were shisham and kicker, pipil, sharin and frash yield were found everywhere while thorny bushes, Jaal, Jand and khip grew in Cholistan and were used as feed of camels and sheep and also fire to make food. All the shady trees not only provided shady shelter to the inhabitants but also were used as fuel wood. Besides this “the dry cotton plant which was called Viranthee in local language, were and are also being used as fire wood to make food and to burn bricks.”74 Long ago when a considerable part of State was covered by forests, lion and tigers were also found there while among the wild animals; Wolves, wild hogs and jackals were found in some places. The gazelle, black buck, partridge, duck and bustard, pigeons, parrots, peacocks, and sparrows were found everywhere in the region. While among the domestic animals; buffalos, cows sheep and goats, Horse, donkeys and even camels were common in the area. It is said that “there used to be once flourishing trade of heron-plumes with Europe.”75 In this way the region was rich in almost every production. The population of the region was scattered in different part of the State. Some areas were thickly populated while others had less numbers. After the incorporating of the State structure a census was held on the night of the 31st December 1870, for the first time in the State history. According to this “the total population was four lac, Seventy two thousand seven hundred and ninety one (472791) souls.”76 While “of the total population two lac fifty-nine thousand eight hundred and twenty two (259822) were males and two lac twelve thousand nine hundred and sixty Nine (212969) females.”77 The religion wise population was as “of the total population four lac three thousand six hundred and thirteen (403613) were Muslims, sixty nine thousand one hundred and forty eight (69148) HHakara while

72 Shahamat Ali, The History of Bahawalpur, p. 10. 73 Ibid. 74 Interview, Rana Allah Bukhsh, Senior Citizen, Naharwali (Bahawalpur), 31-12-2010. 75 Brigadier Nazeer Ali Shah, Sadiq Nahamh, p. 14. 76 The Administration Report of Bahawalpur State (1870-1871), p. 4. 77 Ibid.

thirty (30) were of other classes.”78 A census was developed in 1891. According to that total population of the State recorded was six lac fifty thousand forty two (650042) souls of the total population. HHakara were Ninety thousand and thirteen (90013), Five lac forty six thousand six hundred and eighty were Muslims while Sikhs were thirteen thousand three hundred and twenty one, Jeans were 17 and 11 were Christens.”79 After that gradually, the population grew in number and “the total population reached seven lac eighty one thousand one hundred and ninety one (781191).”80 The number of population continued growing in coming years. When a census was launched in 1941 “the total population was thirteen one thousand two hundred and nine (1341209) personal.”81 But taking into account “the usual increase in the 9 post census years.”82 The increase in population continued in the late years. The local language of the region was Bahawalpuri which was identical with Multani Jatki or western Punjabi while the official language was Persian and then Urdu. The Ex State of Bahawalpur, before its formation was a part of Hakara valley and some Southern parts of it were attached to Iaselmer and Bekaner States of Rajistan. But the whole region was under Hakara valley civilization geographically and culturally. We come to know through Historical record that all the great ancient civilizations of the world grew up in the valleys along the banks of the rivers. In the same way Hakara civilization, the first civilization of the sub-continent which flourished “about 5000 years ago”83 along the corners of river Hakara. The Hakara valley sites range from extensive sites to small villages or outposts. And the same tradition was prevailing in the region that later established as Bahawalpur. Only Harappa and Moenjo Daro were the two largest cities of which each had a mile square in over all dimensions. Both the cities were three hundred and fifty miles apart. It is saidthat the entire area was governed by these two cities. “Archaeological evidence tend to prove that the present Bahawalpur region of which two-third area is now desert was the central place of this kingdom.”84 The river Hakara was also a great river of these passages. It proved that there were two Irrigation systems existed in the Hakara valley during pre-Harappa and Harappan periods. “One of those was governed

78 Ibid. 79 Meer Nasir Ali, Gughrafia Riasat Bahawalpur, (Urdu), Matba Rizvi Delhi, 1892, p. 8. 80 Muhammad Anwar Nabi Qureshi, Mukhtasir Ttarikh Bahawalpur, p. 13. 81 The Administration Report of Bahawalpur State (1944-1945), Bahawalpur, 1945, p. 2. 82 Government of Bahawalpur, Bahawalpur State (1949-1950), p. 2. 83 Bridget And Raymond Allichin, The Rise of Civilization in India And Pakistan, p. 185. 84 Noor-ul-Zaman Ahmad Auj, Ancient Bahawalpur, p. 7.

by the Hakara while the other by the Sarasvti also known by the various names of Wahindat, Ghagger, Sutudri and Hacra.”85 Besides this the Sutluj and Satudri flowing this region and emptying into the Gulf of cutch formerly a much larger sea of time. It is quite clear that the Sarasvati dried up and now represented by the Ghaggar to the east of Bahawalpur, while river Satluj changed its course and joined the Hakara on the point of entry to Sind. But the lost Sarasvati river is now visible in the sand dunes as a depression. In the same “there were other depressions that appear in the past, the entire Bahawalpur region had been constantly traversed by floods connected with the old beds of the rivers.”86 It is said that the region including its desert area is situated in the part of the sub-continent where the Aryans settled first. They occupied the other parts of India gradually and destroyed the fortified brick built towns of Hakara valley civilization, “and also degraded the local people known as Dravidians.”87 “Many of the settlements particularly those in the Gagghar valley”88 may have been founded later. They were strange, fierce and romantic clans and in no way resembled the Indians of Harsha‟s time. They called themselves Rajputs or sons of kings. They arrived at a time when India had completely changed. “Buddhism had all but gone and Hinduism was the religion of the land. The new settlers were gradually absorbed into Hinduism.”89 The Bahawalpur region had also been affected by the changes of same type due to the part of the whole India and the Hakara valley civilization as well. There are some relics as “Suivihar”90 and “Pattan Munara”91 which still exist and some others which reveal that the Buddhism was the major religion of the area and then vanished from the region with the rest of India. Side by side the relics or ruins showed the importance of the region of that time. At those times the life was very tough and the facilities of food and transportation were a little. But the early inhabitations of “the area seem to be the product of local increment of concentrated and intensive agricultural activity.”92 But “in earlier times this region

85 Ibid., p. 8. 86 Ibid., p. 9. 87 Gregory. L. Possehl, Ancient Cities of Hakara, p. 298. 88 Bridget and Raymond Allichin, The Rise of Civilization in India and Pakistan, p. 275. 89 Noor-ul-Zaman Ahmad Auj, Ancient Bahawalpur, p. 13. 90 Sui-vihar: An ancient and large worship place of Budhism and situated in Bahawalpur near Musafar khana, now is a Mouza of this name. See for more detail: AL-Zubair, Quarterly, Bahawalpur, Aasar-e-qadeema no. 91 Pattan Munara: It is situated in Rahim yar Khan and a big worship place of Buddhists of ancient times. see more details: Qammar Taskeen, Bahawalpur ke Aasar-e-qadeema, (Urdu), Moon publisher Lahore, 1973, pp. 25-30. 92 Kailash Chand Jain, Ancient Cities And Towns of Rajasthan, Vikas Publishing House, Delhi, 1972,

was known as Sindhudesha which meant the country of river Sindhu”93 which was the largest river of the area. The Hakara valley civilization of which unearthed entirely seems to have been consisted of two large cities of outstanding size covering an area which is longer them any early civilization. “The cities were „Harappa‟ and „Moenjo Daro‟.”94 Besides this there are sixty sites which have been uncovered and “of these the majority are in Sind or in the neighbouring territory of Bahawalpur. This civilization extends over “a distance of one thousand miles between Ruper at the foot of Simla Hills and Satkagan Dor near the coast of Arabian Sea.”95 In this way the area comprising Bahawalpur was included in Hakara valley geographically and culturally. There are some sites which were unearthed in Bahawalpur region as they are: Ahmad Wala, Chabbuwala, Charaiwala, Daiwala, Dirawer, Charakwala, Jalhar, Khanpuri Thar, Kudwala, Shikari and Trekoe. All these sites are situated in dry bed of Hacra or Gaghar. Besides these “424 more such sites have been discovered in Cholistan according to Dr. Rafique Mughal.”96 And the number is increasing day by day. Among them the Ganweriwala was an eminent figure of the Bahawalpur region “which is bigger about 16 Hectares in size than Harappa.”97 Another important fact of Ganweriwala is that “it is located 195 miles north-east of Mohenjo-Daro and 180 miles south-west of Harappa.”98 The discovery of “another large urban centre of the Hakara civilization located mid way between the two major cities.”99 The evidence shows that the sites had the similarity to the Hakara civilization and regarded as a part of it. Likewise, a comparison with other sites shows that Cholistan was thickly populated during the early Harappan period. And the area also contained “a cluster of small sites up to 5 or 10 hectares, amidst larger settlements approximately half the size of Harappa.”100 Similarly, the kudwala, the kalanch wala and many other sites of the same type in Bahawalpur region had enough proof of relating to the Hakara valley civilization.

p. 63. 93 Noor-ul-Zaman Ahmad Auj, Ancient Bahawalpur, p. 27. 94 The Both Cities Harappa in Punjab and Mohanjo Daro in Sind were the Top Symbols of Hakara Valley Civilization: See for more details: Gregory. L. Possehl, Ancient cities of Hakara, pp. 55-64. 95 Noor-ul-Zaman Ahmad Auj, Ancient Bahawalpur, p. 29. 96 Dr. Muhammad Rafique Mughal, Ancient Cholistan: Archaeology And Architecture, Ferozsons, Lahore, 1997, p. 28. 97 Ibid., p. 50. 98 Ibid. 99 Gregory. L. Possehl, Ancient Cities of Hakara, p. 107. 100 Dr. Muhammad Rafique Mughal, Ancient Cholistan, p. 45.

Moreover, the pottery from Bahawalpur sites show its link with the Hakara valley civilization. So all these pieces of evidence reveal that the present region of Bahawalpur not only had the close relation with Hakara valley but also was its part in cultural manner. The sites discovered in the area showed that they were developed and prosperous towns and inhabitations of the Hakara valley. The Ex-Bahawalpur State‟s region which had been the part of Hakara valley and the South Asia had the prominent significance in the area geographically it was located in the Northern part of the South Asia. Obviously, that the land of India or the sub-contient had been an attractive figure for the foreigners due to its physical features, climate, plenty of water, fertile plains, green mountains and having many other precious agricultural mineral resources. It is also verity that all the invaders came to India from northern areas and Middle East. The region Bahawalpur which then located as northern India in the Hakara valley, was a gate way to the sub- continent till its southern parts. Evidently, the land of the sub-continent had been the centre place of attraction for its fertile land and established economy for invaders of the foreign areas who launched their expeditions to the sub-continent from time by time looted the wealth of the region and denatured to their homelands. But some of those also tried to live and incorporat their own governments. Among those were both Muslims and Non-Muslims. Although Muslims were more strong and powerful to form and establish their governments but the non Muslims also had the prominent figure in this connection. The old historical buildings and worship places are still in existence to display the glory and prosperity of the rulers of centuries ago. Among these Suivihar, Pattan Munara, Sandhan wala, Ganveri wala, Mao Mubarak, Jamia Masjid Dabel and many others of this type and were eminent figure of the time and revealed the glory of their time. From these pieces of evidence we can observe that how great personalities were they. But the fact we want to disclose is that all those expeditors and invaders came to India had to pass the region of Bahawalpur, which was then a part of India and Hakara valley as well. The relics of different types were scattered in the area which resided the pass way of the foreign invaders as a large number of date trees indicated the pass way of the Arab expeditors. So the region of Bahawalpur played a role of gate way to move to the Southern India for all foreign invadors. There was another strategic importance of the area that a large series of forts existed in the desert which were made by the rulers of that area to prevent their territories from the foreign expeditions. But the fact was that these defending steps of

the rulers went against them, and these forts became the source to provide shelter to the invaders and strengthened them. Uch the oldest and great city of the time in the sub-continent became the first stay of the Aryans. It was the centre of knowledge, culture and civilization and plenty of human resources. Alexander the great, who launched his expedition to the sub-continent and occupied different territories and went on from Multan to Uch. In the same way “the Arab invaders to Sind date back to that of Hazrat Umar (R.A) with the advent of Islam and even before, the Arabs visited the shores as traders.”101 But real contact was found with the people came when Muhammad Bin Qasim came and captured, not only Sind and Multan but had his incursions in the so-called desert. Within two months time the whole country “from Dabel to Multan including Uch and the present Bahawalpur State territory was conquered by the victorious Arab General.”102 The river Hakra or the lost Sarawasti ran past Kalka in full swing and joined the Hakara at Pattan Munara at a distance of five miles from Rahim yar khan. “The Drawer, Marot and other forts situated on this river were then rendezvous for invaders from outside.”103 The relics of the time reveal that the Arab Muslims after the advent of Islam even during the period of orthodoxy and later on stretched in the different parts of the world and to sub-continent for preaching of Islam. In this connection they had to face many fights and obstacles, in which many of those had to meet death (Shahadat) there. A number of graves of such types scattered in the different sites of the Bahawalpur region. It is said that “right under the Drawer fort are two graves known as sahabis‟ graves. There is a large graveyard named Malook Shah attached to Bahawalpur city in which two are the graves of Taba’in: The grandson of Hazrat Abu Bakr Sidique (R.A) and the tutor of Hazrat Imam Hassein (A.S) which are still in existence. To find out these graves, the legend sufis Hazart Farid-ud-Din shakarganj of Pakpattan, Hazrat Syed Jalal-ud-din Bokhari of Uch and Hazrat Ghaus Zakaria Multani had observed Chillas in isolation in separate mosques which are still in existence. The nearby village is still called Basti Maseetan (village of Mosques).”104 Similarly, there are some other graves of Shaba and Taba’in in the region as: Adam Sahaba on main railway line to Karachi in Rahim yar khan, a railway station which preserves this name on account of the tomb of some Sahabis, near Mubarikpur railway station is a grave, which is said to be a Sahabi Ali-

101 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 2. 102 The Bahawalpur Government, Century of Bahawalpur-British Alliance, Lahore, 1933, p. 4. 103 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 2. 104 Ibid., p. 3.

Ashab or so called Sat Sahaba near khankah Shareef Mouza Naharwali in Bahawalpur where seven graves are combined while one is isolated nearly 200 feet in south east. According to folk tradition they fell fighting in Jihad and also for preaching Islam, had passed the area to join the southern parts of India. Like others “Mehmood Gazanvi (998-1030) adopted the route of Moj Garh and had a stay at near Mao fort in 1024 A.D”105 to go to Somnat. He also used the same route on his return to home land in 1025. While Sultan Shahabud-deen Muhammad Ghouri (1173-1206) “freed this area from Raja Dav Singh of Bhatti clan, in 12th and 13th century A.D and stayed at Uch.”106 Similarly, Mehmood Gaznvi passed it for many times. He also “crossed the Bahawalpur desert and in the vicinity of Bhutta wahan who forced the inhabitants to his obedience. He crossed the Satluj near Uch.”107 In the same way Uch was the centre of political activities on account of the expansion aims of the Afghan kings of ghour and the Afghan kings of Delhi. Shahab-ud-din, Qutub-ud-din and his son-in-law Nasir-ud-din kabacha and Iyaltimish “paid great attention to Uch and Panjned.”108 All these facts and historical records reveal that the land of Bahawalpur had been the land of great significance politically and strategically. It also played an important role of gate way to join southern parts of the sub-contient for foreign invaders due to its strategic and economic position. Also it might be a centre of supply of food to forces as having plenty of it and was a shelter and storage of necessities and equipments as having a large series of forts in entrance of southern border areas. That is why the Bahawalpur State region was used as buffer State to make hindrances for the northern invaders into India.

1.3.2- The Formulation of Bahawalpur State; Its Political History and Alliance With Pakistan

The Ex-Bahawalpur State region of which two-third is desert area was a part of Rajastan geographically, when it was conquered by Daud potra Abbasis in the earlier eighteenth century. But the fact is that the Rajputs who held this area at that

105 Rafique Ahmad Siddiquee, „Khanpur Katora: A City well Known‟ (Urdu), Bang-e-Sahar, Rahimyar, 1991-1992, p. 80. 106 Pro. Dr. Muhammad Akbar Malik, Bahawalpur Main Bahali Soha ki Tehrikh, (Urdu), Bazm-e- Skafat, Multan, 2011, p. 24 107 Brigadier Nazeer Ali Shah, Sadiq Nahmah, p. 19. 108 Ibid.+Panjnad: It is the Junction Where Five rivers Merged to one, was Built under Satluj Valley Project, (1922-33): See for further details: Hayat-e-Sadiq, pp. 45-51.

time did not exist in the early history of the area. Even in early medieval period there was no existence of Rajputs. But the Pratiharas, the Chauhanas, the Paramars and Guhilas clans ruled the area. Although there existed another powerful clan known “as Youdheys who were the rulers of South Eastern Punjab and Rajasthan. They are supposed to be the modern Joyas of Bahawalnagar District and Bikaner.”109 The Bahawalpur region had great significance due to its geo-political and geo- strategic features. Historically, the region never united as present shape of the State. Nevertheless, different clans of the locals and foreigners ruled over the area as Darius, Iranians, Alexender the Great, khushans (the Budhist) Ray, all they had controlled. The area before the advent of Islam. They had left some relics which showed the glory, prosperity and religious views and interests of the time as Suivihar (in Bahawalpur) and the fort of Mau (Rahimyar Khan) which “was built by Raja sahans who lived in the time of Prophet Jesus-Christ (A.S).”110 After the advent of Islam the Arab Muslims marched to different territories of the world and so to the sub-continent which was called then Sind. As “the first expedition was moved to Debbal the port of Sind in early 636 A-D during the Khilafat of Hazrat Umar (R.A).”111 After that a series of the Arab Muslims invaders moved to Sind and governed their captured territories. Then during the Omayyad‟s dynasty Hajaj Bin Yousaf the Governor of Iraq tried to overcome the Sind. In this connection he launched two expeditions which did not succeed. After that he sent an expedition with full power under a young General Muhammad Bin Qasim “who not only succeeded to occupy Dabbel but also moved ahead and captured the area from Alor to Multan and Uch as well.”112 After the decline of Umayyad, different clans tried to control on the region as Abbasids, Gaznivids, Ghouris, Sumras, Sammas, slave‟s dynasty and Mughals during the time. And it is a fact that during the Abbasids when the power of the khalifahs declined, “Sind was the first province to slip from their control.”113 But at that time two principalities Multan and Mansura were founded, and “the later was extended from Alor to the sea.”114 Likewise, “the area comprising

109 Noor-ul-Zaman Ahmad Auj, Ancient Bahawalpur, p. 47. 110 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 16. 111 Punjab States Gazetteer, Bahawalpur State, Vol.xxx vi A, 1904, p. 28. 112 Muhammad Hafeez-ur-Rehman Hafeez, (Translation Urdu), Chuch Namah, Aziz-ul-Matabe Bahawalpur, 1939, p. 75. 113 Punjab States Gazetteer, p. 29. 114 Ibid.

Bahawalpur was included in the independent kingdom of Multan”115 during the last decades of 9th century A.D. After long period in the 13th century Mughal power extended very long and became a threat to Muslim Empire . They moved to neighboring Muslims States and changed them in ruins to show their power, and even extended it to the Baghdad the centre of Abbasid Empire. “In the middle of 13th century the Mongol invasion swept away the glories of Baghdad.”116 So in that situation when the fall of Baghadad occurred and the Abbasid‟s reign declined many Abbasid princes and Ameers escaped with their large number of retinues and followers to Egypt. They succeeded to attain power in Egypt. According to Brigadeer Nazeer Ali Shah “as during the world war II Canada was being considered a safe place for the British royal family, Egypt a province of the Abbasid khilafat was then regarded by the Abbasids a place of safety to migrate to.”117 They ruled over Egypt for four generations from Sultan Yaseen to Shah Muzammil. But when the circumstances were unfavorable for them, many of those had to move to various parts of the world and leave the Egypt. One of them Ameer Sultan Ahmad II “emigrated to Sind and Annexed a considerable area of land.”118 But he had to be in a clash with Raja Rai Dhorang a ruler of kot kanjee. So the Abbasid Prince defeated the Raja due to assistance of a large number of Arab followers with him and many Arab tribes who settled in Sind during the previous ages. On this defeat “Raja had to withdraw one third (1/3) of his country with his daughter being marry to sultan Ahmad.”119 The initial success of the Abbasids caused their permanent settlement in Sind. The family lived there for centuries and took part in the developments of different territories of Sind. In this way they married with local families of Sind and adopted various local customs and traditions. They were divided in various branches of the tribe. Among those Daudpotras and Kalhoras attained more prominance due to rivalry among them. Ameer Fath ullah Khan the ancestor of the Abbasi Doudpotras succeeded to gain the

115 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 19. 116 Ibid., p. 20. 117 Ibid. 118 Government of Bahawalpur, Bahawalpur State (1949-1950), p. 3. 119 Mirza Muhammad Ashraf Gorgani, Molvi Muhammad Deen, Sadiq-ul-Tawareekh (Urdu M.S.), Bahawalpur, 1899, p. 128.

Ilaqa (territory) of Bhanger to defeat Raja dollu, the ruler of Alor and Bhamanabad, and “named his conquered territory Qahir Bela.”120 Similarly, in those days the Bahawalpur region “remained a constant battle ground, for a long period among the Langahs, Nahars and Arghuns.”121 However, Ameer Muhammad Channi khan Abbasi who had the same age with the emperor Akbar the great, succeeded to gain “the office Panjhazari by Prince Mored the son of Akbar the great and also bestowed a vast area, from Obaroo to Lahree Bander”122 for revenue collection. In this way he succeeded to set up a tribal State in Sind. According to Abbasid protocols “the chief of the family was considered as chief both in political and religious matters.”123 But Ameer Channi was the first “who divided these two factors by ignoring the previous protocol and advised to give the chief ship of political matters to younger son Daud Khan while religious leader ship handed over to his elder son Muhammad Mehdi.”124 But the advice “caused a constant confrontation in the family and was divided into Kalohra and Daudpotra”,125 the Principal branches. The matter did not end on partition only. But the clash arose between them at high water level which caused a series of quarrel for many times, in which the settled “Arab tribes of Sind sided to the Doudpotras”,126 who later succeeded to create and rule a new State known as Bahawalpur State. As there arose confrontation between Kalohras and Daudpotras and due to it many battles occurred between them to establish their superemacy and occupied more and more territories. In this hard struggle and attempts to defeat each other in continuity the Daudpotras tired and decided to emigrate to another place which caused the incorporation of the Bahawalpur State. In this way Ameer Sadiq Muhammad Khan I (1727-1746) who, thinking it inadvisable to meet so large a force vacated khairpur and “went with his tribe to Bet-Dabli, now in Dera Gazi Khan District which was fertile Island in the Hakara.”127 He tried to cultivate it and establish his economic position. Basically, Abbasids were fond of agriculture and

120 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 21. 121 Punjab States Gazetteer, pp. 43-45. 122 Molvi Muhammad Azam, Jawahir-e-Abbasia, Persian Manuscript, Derawar,1838, p. 21. 123 The Policy was Adopted by Abbasids of Baghdad which Caused the Continuity of their Khilafat for more than five Centuries. See for more details: S.A.Q Hussaini, Arab Administration, Sheikh Muhammad Ashraf Publisher, Kashmir Bazaar Lahore, 1949-1970, pp. 152-153 124 Lala Dolat Ray, Mirat Dolat-e-Abbasia, Persian Manuscript, (Translation), M. Nizam-ud-Deen, Bahawalpur, 1809, p. 144. 125 Shahamat Ali, The History of Bahawalpur, pp. 112-113. 126 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 21. 127 Punjab States Gazetteer, p. 53.

cultivation. When he was busy in this matter, he was invited by the Bukhari and Gilani Makhdums of Uch which was then situated in the Bahawalpur region. So he confessed the offer immediately and moved to Uch without any loss of time which led to emerge a new State Bahawalpur. Here he received “the territory of „Chaudhary‟ in Jagir from Nawab Hayat Ullah Khan Subadar of Multan.”128 After that he took some relief and tried to establish himself as his passion to make an independent State developed and had many to regular administrative basis, in 1729 A.D”,129 as he succeeded to set up partially a tribal State in Bahawalpur region. So he deserved to be recognize as the first founder of the Bahawalpur State. After that he continued his policy to extend the boundaries of the State. In this connection “he occupied „Thath‟ „Lakhvera‟ (Shahr Fareed) in a fight with Fareed khan Lakhvera on his refraction attitude, in 1731.”130 Later on “he occupied the Derawar fort in 1733”,131 to stop the interference of Rawal Akhe Singh Raja of the Jaselmeer State. It had great defensive position in the Cholistan and it was situated on the way of link between India and central Asia. Sadiq Muhammad khan I was trying to establish and extend his State gradually but he could not forget the Sind territories which were snatched away by the Kalorahs. So when Nadir Shah (1736-1747) launched an expedition to Sind and Dera Ismail Khan he not only obeyed him zealously but also assisted him in 1739. On which Nadir Shah was “much impressed and conferred upon the Ameer the title of Nawab and also granted him the parganas of Larkana Shikar pur, Deriwar and sevistan.”132 On this he handed over the administration of Chaudary to his son Bahawal Muhammad Khan I (1746-1749), and left for homeland Shikarpur. But this action proved harmful for him and “he was killed in fighting with Irani forces in which Noor Muhammad Khan Kalohara participated.”133 But the death of Sadiq Muhammad Khan I depressed very high and he gave up the wish to go to Sind. After that he fully took interest in the management of the State. In this connection he founded a new city Bahawalpur at his name in a Basti “Jhook Sodha”,134 as a capital of the State, with walled city. “He also built a palace for his

128 Ibid. 129 Molvi Muhammad Azam, Jawahir-e-Abbasia, p. 67. 130 Ibid., p. 70. 131 Punjab States Gazetteer, p. 53. 132 The Bahawalpur Government, The Century of the British-Bahawalpur Alliance, p. 9. 133 Lala Dolat Roy, Mirat Dolat-e-Abbasia, p. 378. 134 Jhook Sodha: Sodha is Caste e of HHakara which were inhabited in Bahawalpur Territories in Previous ages.

own residence.”135 He continued his expansion policy and included a number of areas in State‟s boundary “as Ahmadpur Lammah, Muhammadpur, Sabzol kot, and Bhong Bhara.”136 “He also occupied Ahmadpur East in 1782.”137 He occupied many other territories and extended the State‟s boundaries till D.G. Khan in the south-west and Pakpattan in north-east. Similarly, he took many steps to make the administration effective and to establish it in every field. After him a series of his descendants continued his rule over the State which lasted more than two centuries. They ruled over the State in oreder: (i) Nawab Sadiq Muhammad Khan I (1727-746) (ii) Nawab Muhammad Bahawal Khan I(1746-1749)(iii)Ameer Muhammad Mubarak Khan (1749-1772) (iv) Nawab Muhammad Bahawal Khan II (1772-1809) (v) Nawab Sadiq Muhammad Khan II (1809-1825) (vi) Nawab Sadiq Muhammad Bahawal Khan III (1825-1852) (vii) Nawab Sadiq Muhammad Khan III (1852-1853) (viii) Nawab Haji Khan (Fathe Khan) (1853-1858) (ix) Nawab Muhammad Bahawal Khan IV (1858-1866) (x) Nawab Sadiq Muhammad Khan IV (1866-1899) (xi) Nawab Muhammad Bahawal Khan V (1899-1907) (xii) Nawab Sadiq Muhammad Khan V (1907-1947). All the rulers of Bahawalpur State tried their best to develop the State in every walk of life inline with socio-economic tradition of Islam. During the rule they had to face a number of internal and external conspiracies against them and against the State. But they did not lose patience and tolerance. They continued the struggle for the development and establishment of the State and for subjects. But during this period “they had to face Afghan and Sikh invasions for many times. Due to the constant threats of these powers and neighbouring States: Sind Bekanir and Jaselmeer.”138 Nawab MuhammadBahawal Khan III “had to negotiate with the British Government for the protection and to prevent external attacks in 1833.”139 After that in 1838 there was made another treaty to subsequent for further strengthing. In this way Bahawalpur State forces rendered assistance to the British in the first Afghan war for which the Nawab received the grant of the districts of “Sabzal kot and Bhong.”140 And again during the Multan expedition when “the co-operation against Mul-Raj was

135 Lala Dolat Ray, Mirat Dolat-e-Abbasia, p. 283. 136 Shahamat Ali, The History of Bahawalpur, p. 133. 137 Punjab States Gazetteer, p. 57. 138 Muhammad Deen, A Political History of the Bahawalpur State,(M.S), 1930, p. 2. 139 See details: Appendix A. 140 These areas were under Bahawalpur but later on were occupied by Ameeran-e-Sind.

recognized by the grant of a life pension to the Ruler of Rs. 1 Lac per annum.”141 The Nawab felt himself politically safe and paid full attention to the development of the State internally. Similarly, during “the war of independence Nawab of Bahawalpur State helped the British Government”,142 and the act of Nawab Fathe Muhammad Khan proved favorable to not only the State but also the Ameeran of Bahawalpur. But on the whole the reign of Abbasid Nawabs can be divided into two parts. The first spanned over between (1727-1866), which was the age of evolution in which the State boundaries were ever changed due to external incursions and it also had to face internal conspiracies of ruling families and officials as well. Despite these hurdles the Nawabs of this era tried their best to strenghten the State‟s condition and to provide relief to the subjects people. The second tenure spanned over between (1866-1947), in which the State was fully established socially and economically. The Nawabs of this duration took full interest and paid attention for to the development of the State and its inhabitants. They promoted education and agriculture. The era was called the era of construction and development. Nawab Sadiq Muhammad IV which was “known as Subhe Sadiq”143 among the Muslims of India and in State also. He set up and developed many departments and institutions and built many buildings in the different parts of the State. He was so fond of Buildings that he was famous as “Shah Jahan of the State.”144 After that Nawab Muhammad Bahawal Khan V “introduced many reforms, abolished bad laws and introduced new ones.”145 He was so interested in State‟s matters that “he visited the State thoroughly from one end to other end and watched vigilantly the affairs of the State‟s people”146 and after that he tried to take betterment in the situation and to provide more and more facilities to the subjects. Notably, he travelled the farthest and hard areas, riding his special camel named Pakkhee.”147 He wanted to establish the State on modern developed basis but he could not achieve his wishes due to early death. After that the reign of Nawab Sadiq Muhammad Khan V was glorous and established. He paid more and more attention to every aspect of

141 The Government of Bahawalpur, Bahawalpur State: (1949-1950), p. 3. 142 Punjab States Gazetteer, p. 65. 143 Brigadier Nazeer Ali Shah, Sadiq Namah, p. 69. 144 Interview, Gulzar Ahmad Ghuori Senior Citizen, Bahawalpur, 15-10-2011. 145 The Administration Report of Bahawalpur State (1906-1907), Bahawalpur, 1907, p. 8. 146 Muhammad Anwar Feroz, Aaena Dar-ul-Saroor Bahawalpur, Anwar Academy, Bahawalpur, 1989, p. 22. 147 Muhammad Aziz-ur-Rehman Aziz, Hayat Muhammad Bahawal Khan Khamis, Bahawalpur, Aziz-ul-Matabe Electric Press, Bahawalpur, December 1, 1940, p. 39.

social life especially education and Agriculture for which he started Satluj valley project (1922-1933) and he himself visited the Punjab and other areas to motivate the farmers to come to State and cultivate the land, and provide more and more facilities in this connection. He also took many other steps for the development of the State and to facilitate its subjects. He set up educational institutions for the religious and modern education of the people and in this way other institutions of State‟s development as well. According to Muhammad Hafeez ur Rehman “the rulers of the Bahawalpur State took steps of development and polity of the State and faced the obstacles and troubles with extremely fortitude which ever be placed before naturally to those inhabited the un-populated country. They achieved great success in administration.”148 Another remarkable event of the reign was the alliance of the State with newly created State Pakistan which was settled on October 15, 1947.”149 The merger of the Bahawalpur State with Pakistan demonstrates fully the cause and the effect of martyrdom. Before this, answering a question of famous auther Sir Olaf karu after the partition of India His Highness Nawab Sadiq Muhammad Khan V said that “It was clear absolutely that my front gate of the State opened in Pakistan while back door was opened in Rajputana, the railway line passing through the Bahawalpur had the position of Jugular and everyone liked to come or go from the front gate. Besides this, the Muslim population was 83 % HHakara and Sikhs were 17 per cent. So it was naturally the wish of the majority of the population to have access to the decision.”150 Beside this the Nawab Sadiq Muhammad Khan V merged his State into Pakistan wholeheartedly. He resigned by His Majesty as ruler of the State of Bahawalpur. Now “he was not wholly independent although he exercised as ruler of his State various attributes of sovereignty including internal sovereignty”151 and his position remained so till 1955, while “one uint scheme”152 came into existence. In short it can be said that the Nawab of Bahawalpur Sadiq Muhammad Khan V not only merged his State into Pakistan but also sacrificed altogether.

148 Muhammad Hafeez-ur-Rehman Hafeez, Tarikh-e-Uch, (Urdu), Aziz-ul-Matabe, Bahawalapur, 1930, p. 90. 149 Saeed Hashmi, Hayat Sadiq, p. 79. 150 Brigadier Nazeer Ali Shah, Sadiq Namah, (Translation Urdu), Sidique Tahir, Saraiki Adabi Majlis, Bahawalpur, 1971, pp. 91-92. 151 Riaz Hashmi, Brief for Bahawalpur Province, Yousafi House Teen Hatti, Kasrachi, 1972, p. 88. 152 One unit scheme 1955: It was Introduced in 1955. According to this Scheme all the Units of West Pakistan were Merged into one, named West Pakistan Province. See for more details: Dr. Safdar Mehmood, Pakistan: Tarikh-o-Siasat, (Urdu), Jang Publisher Lahore, 1989-1992.

India is the oldest land of the world and had the same civilization which had its own values and traditions. It also remained the land of central attraction for the foreigners of other parts of the world due to its various features. Hakara civilization of thousands years ago having the validity of one of the oldest civilizations, developed in the region. It was also destroyed by Aryans and by various other factions centuries ago. But its relics show its glory. There were small States and small administrative units at town level in the whole Indian sub-continent. These small republics played no insignificant part in the polity and cultural life of ancient India. Although they had their own social and religious customs and traditions at local level but on the whole they were mostly idol-worshippers and also had faith in various superstitions. After the end of the Hakara civilizations Budhism developed. But it vanished as fast as it rose and its remains stretching in the whole sub-contient show its glory and strong. It is verity that the socio-religious values and traditions were so sound that they absorbed every invading culture. Bahawalpur region was the part of India and Hakara civilization in ancient times. So it had the same Socio- religious trends and thoughts. It also remained the centre of Budhism and Aryan activities. On the whole it was HHakara dominated area with all social customs and religious values and traditions. But it is a fact that they were the Abbasid rulers who absolutely changed the society when incorporated the area into a sovereign State. They promoted Islamic way of life at social and administrative level, and made the state centre of religious and peculiar social traditions and moral values, where all the communities inhabited in the State were treated equally beyond the caste, creed and colour. The same social and religious traditions of the Bahawalpur State will be discussed in the coming chapters.

CHAPTER 7

Crux

The Ex-Bahawalpur State was one of the Muslim State among more than six hundred States of the sub-continent. Its rulers had the status, was sanctioned as His Highness and seventeen guns fire accordingly. It was also the first and largest Muslim State which made an alliance with newly created Muslim country Pakistan after the partition of India. It covered the area of approximately 20,000 square miles in the extreme South-west of the Punjab. It was bounded in north Sutluj, Chenab and Indus rivers. In the south-west Sukkur district of Sind and in the north-east the Ferozpur district of the East Punjab, while in South and South-east lies the boundaries of the Rajputana States of Jaiselmer and Bikaner. The greatest length of the area was now and then from north-east to South-west having 320 miles distance, while the average width is over fifty miles. In total area of twenty thousand square miles only six thousand seven hundred square miles comprised the agricultural zone while the rest was consisted of desert which was known, now and then, Rohi or Cholistan. The part of the State was an integral part of Rajistan desert of India, where the cultivation was seldom possible and nomadic population of graziers was to be found. The terrain comprising Bahawalpur State has been remained an integral part of the Hakara valley and Indo-Aryans civilizations, historically. In the same way the population which was obviously Hindus dominated, and a few other religious communities followed the socio-religious traditions, cultural manners and ethical values which were prevalent in the region. The civilization set up by them had the quality to absorb other cultures which entered the region. But only Islam as a religion and its civilization could stand in front of it and escape its effects, although it could not prevent itself completely from its effects. Besides this, the land comprising on Bahawalpur State had been remained historically, the gate way to the sub-continent, particularly to southern India, for all foreign invaders. This geographical position of the region made it more significant than any other area of the sub-continent. Many of the foreigners entered the land and had settled there permanently. Not only this but

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also foreign expeditors made some settlements for their troops there. As it is said that during ancient ages there was a force of one hundred thousand soldiers stationed in Uch. In this way some were going on the way and some were coming back on the way, inhabited there and developed permanent settlements with the passage of time. The people settled at the land in various times, belonged to different areas of the world and so had their own socio-cultural values and customs. The only common thing among them was Islam, but the noteable thing is that they never made an attempt to separate themselves from local population. Not only this but also they adjusted themselves among local population in social manners and religious values. Nevertheless, among religious persons and preachers working as missionaries, stopped at the land and made it the centre of their missionary activities. Among those Hazrat Safi-ud-Deen Gazrooni (353-398 A.H) a person of great learning and knowledge, came from Baghdad in 370 A.H and settled in Uch. He was the first who set up an institution there which had a reputation of international level. It sterted to give the knowledge, religious education and spiritual training as well as traditional social manners to the thousands of local people and foreigners also. Later on, many other saints flooded to the region and made the town of Uch the seat of their purpose, were; Hazrat Syed Jalal-ud-Deen Bukhari surkh posh [the saint of red robes) (595- 690), Hazrat Bandagi Muhammad Ghous (833-923 A.H), Hazrat Syed Abdul Qadir II (863-940 A.H) and many others. They performed their religious duties with full devotion and worked as real missionaries of Islam in the sub-continent and attracted thousands of people of other religions towards Islam. Due to their character role there hundreds of Hindus living in Bahawalpur State, Sind, Baluchistan and Southern Punjab who said the names of Muslim saints with reverence, paid visits to their shrines and made offerings there. They kept a solid base of new civilized society which was not only different but also more polite more civic than any other part or society of the sub-continent as well as the world, and was an index of tolerance and endurance in social and religious manners. In this situation the Muslim saints, scholars as well as religious preachers had made a space at the land for creation of new Muslim State. At this a person Sadiq Muhammad Khan I, the chief of a branch of the Abbasids had a chance to move from Sind with his family and followers in the area, now known as Bahawalpur. He was invited there by Makhdooms of Uch and succeeded to have Chaudhry as a jagir by the governor of Multan. Later on he succeeded to incorporate a new Muslim State to join

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the whole area after some expeditions. After that his heirs continued this monarchy more than two centuries, and in this way they served as forerunners of a type of civilization which brought a revolution in the out look of masses towards Islamic social ideology. The study of History of the land reveals the fact vividly that the area remained under the control of different monarchs. It was divided in different families under high regional powers as petty States. In this situation, however, the credit goes to the Abbasids who not only, welded these petty States into a united kingdom and also developed it as a modern Islamic State. With that they promoted socio-religious traditions as well as cultural values according to Islamic civilization. During this duration the Abbasid rulers played significant role not only to extend State‟s boundaries and overcome internal and external conspiracies but also to develop it as a progressive and prosperous Muslim State as well as to make it strong economically and self dependent in every field. So the local people accepted overwhelmingly the new rulers as well as the new set up. While the rulers never behaved the local population inhumanly. They also appreciated the local‟s attitude towards them and never made an attempt to supress them. On a number of occasions ruling Nawabs even, confessed the support and co-operation of the local population in occupying the region. But it is also verity that the Abbasid rulers never made themselves superior one and never kept themselves away from the local population but they mingled with them. They adjusted themselves among them. They not only learnt the local language which was the base of contact as cultural set up but also adopted socio-religious traditions and habits and manners of the locals. They even promoted the socio-religious traditions of the area and retained the print or shadow as an Islamic State of Bahawalpur. With that the people of the land accepted the personalities of various areas and nations having various socio-cultural values and traditions as well as welcomed Muslims saints, preachers and religious scholars. They not only adjusted them among themselves at the land but also accepted their message of Islam and its social values of morality. That is why, the people of the region converted their religion from Hinduism to Islam at such a scale that Islam became the biggest religion of the area and Muslims won the majority population‟s status at the land while they always remained a minority population in the residuary parts of the sub-continent. It was due to sincere attempts and character role of Muslim saints and scholars as well as the flexible and openhearted nature of the people of the land which

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had been developed by the vastness of the desert and hot climate and atmosphere of the region. The people of Bahawalpur followed the social traditions of Hakara civilization but their thoughts and habitual manners were some different from the people of other parts of the sub-continent. As it was a male dominated society where the father had the sole power and so the son had more importance, while the elder son was regarded as father, in case of death or absence of father. Their life style was simple but at the same time the religious structure of ancient India was so complicated that every new religious philosophy entered the land ultimately merged in it except Islam which after entrance in the land mouled the socio-religious land scape. The real history of the terrain is initiated at the time when the Abbasid made foundation of Bahawalpur State. The people of the State land were already trained socially and followed rich religious manners. They observed occasions of pleasure and sadness with social and religious enthusiasm and zeal. The both principal communities, Muslims and Hindus participated each other‟s occasions of joy and sorrow. They performed the rites according to their own religious traditions and orders. But the Muslims in spite of having majority position observed various Hindus social rites in the ceremonies. The people of Bahawalpur had simple life style. They were simple in dress, dwellings and food manners. Their dress was a symbol of dignity and modesty as well as, their houses were a model of simplicity. Although there were some burnt bricks‟ houses and marees of wealthy persons but mostly people had mud or crude bricks‟ houses. The notable thing about dwellings that they were scattered in various inhabitations. Their villages were small and were not built on systematically. The philosophy behind the tradition perhaps was that they preferred to live on brotherhood, clan or even family basis and the tradition is still prevalent. Likewise,they mostly used simple but pure food as vegetables, meat, whey, butter, milk etc. Although they used to eat pulses of all types yet, not as a favorite dish. The people of Bahawalpur were promoted in their habits and manners by Muslims saints, religious preachers and climate of the land as well as the Abbasid rulers. They were hospitable, co-operative, simple and sincere. They were land lovers, contented, God fearing and were not voracious. They never liked to go outside of their homeland to earn more. They preferred to have simple food, attire and dwellings at the land instead of luxurious life style outside the homeland. Although this thought had made them sluggish and indolent yet they were contented and had firm belief in

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Allah the Almighty. Nevertheless, they lagged far behind in the race of modernism as well as progress and prosperity due to this nature and habitual tradition. Unlike this they had rich features of sincerity, humility, modesty, unprejudiceness, respect, co-operation etc. which became an index of their social setup. As they were hospitable and gave proper respect to the guest whether familiar or unfamiliar. They respected elders, Syeds, Pirs religious scholars and any other noble personality as well as they loved to youngers. They never sat or walked ahead of any Syed or Pir showing back but ever welcomed them and stood up and always received them with touching their knees or feet. It is reality that they disliked the formalities and served others sincerely and affectionately. Likewise, they gave reverence to elderly persons of the family; grand father, grand mother, father, uncle etc. and treated elder brother as father in his absence and gave him the same protocol. It is said that when an elderly person entered the place more than one time where the youngers sat, they received him standing up on each time. In the same they never had prejudice for invaders or strangers but also they let them settle politely according to their rich social traditions and the nature of good morality. Besides this, the people were also simple and rich religiously. They followed religious values devotedly. They respected religious persons, followed their advice and had belief in friary system and celebrated urses and melas at the shrines of the saints. They participated in them with religious enthusiasm, but these urses or melas‟ were also the centre of their economic activities as well as amusement. They mostly had interest in religious education and started their early education by learning of the Holy Quran. Moreover, they had faith in Islamic values and traditions and so there were great number of Hafizs, Ulema and Hajees at the State land. They respected the Islamic rites as well as signs whole-heartedly. They had no prejudice for minority communities and even participated their socio-religious ceremonies. In the way the State seemed a real model of an Islamic State. The real History of Bahawalpur State can be divided in two ages: the preliminary ages and the modern ages. But in both ages it remained as a model of Islamic values and civilization. The rulers of initial age (1727-1866) were simple and followers of religious traditions and values. While the rulers of modern age were also the up holders of Islamic values in spite of having modern training completely and some deficiencies in food and attire ways. As they wore English dress and had English and Indian foods in their kitchen with local food. The noteable thing is that

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the Abbasid rulers of both ages were the followers of Islamic values and traditions as well as they provided religious atmosphere to the inhabitants of the State. They adjusted themselves in local atmosphere. They often participated in both types of ceremonies of the people and amusement programmes as well. Besides this, they also observed socio-religious traditions prevalent locally regarding birth, wedding and death manners as well as religious ceremonies and festive occasions. They preferred to have religious education first and then other branches of knowledge and so they provided the opportunities to the subjects. Even the ruling chiefs of modern ages who had modern training and education, also started their early education from learning of the Holy Quran and so a number of ruling chiefs were themselves Hafiz-e-Quran. In the same way they respected Ulema , saints, Syeds, Pirs, Hafizs and persons of noble families and often stood up to receive them as the tradition prevailed among people of the land. The remarkable thing is that they never made any discrimination between majority or minority population of their subject and always participated in celebrations (social and religious) as well as festivals accordingly. In this way they had made the State a role model of tolerance and equity. The Bahawalpur State comprised two-third desert of its total land area. It was also known as Rohi or cholistan, which existed with its rivers and blooming greens and had remained the centre of ancient civilizations. Its people were polite, civic and prosperous economically and rich in social and religious manners. But later on the rivers diverted their ways due to unknown geographical reasons and converted the land into desert. In desert area of the State, life was very tough where the water was now and then principal problem of the people and no pasture for live stock which was the major source of income of the people. There mostly people had nomadic way of life and so their socio-religious traditions were different from those of the residents of the State. Nevertheless, they mostly had similarity in socio-religious traditions regarding birth, wedding and death ceremonies. A large number of Hindus also lived with Muslim majority following the same social manners. The note able thing is that they both participated in each other‟s celebrations of social and religious nature and had sense of endurance and polite attitude towards each other. Besides this, they were passionate followers of the social traditions as well. Their traditional manners regarding birth, wedding and other social activities were simple but full of amusements. They observed death rites with grief and sorrow and with religious zeal. On the whole they had rich socio-religious traditions but the lack of water had

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changed their physical and social character. Notwithstanding their socio-religious set up had been affected badly when a large number of settlers settled there. After the partition of India, millions of Indian Muslims were refuged in the State land. They both had their own social traditions and cultural values of various areas of the sub- continent and never tried to pacificate with locals but ever kept themselves separate from them with a thought of being superior to them. Even they started to abominate with locals and never tried to adopt local socio-religious traditions and adjust themselves with them. Their social traditions and cultural values regarding birth, wedding and death were some different from those of locals. Although they often participated the occasions of joy and sorrow of each other yet they never intermarry. Later on, with the passage of time they started to extend social contracts with each other. In this way they did intermarries but very rarely. The both communities affected each other in socio-religious aspects, nevertheless, the local people lost more than the other community of immigrants. They (locals) merged themselves in socio-cultural manners and lost their rich socio-religious traditions and set of ethics which were an index of their social set up and part of Muslim civilization. It is undeniable fact of the human History that poor nations can survive with financial assistance of others but no nation can survive without its own civilization and traditions. The State was rich in socio-religious traditions and cultural values. The people were peaceful, hospitable and gave respect to everyone. They never resisted invaders. It is reality that the Bahawalpur State had peculiar socio-religious values, socio-cultural traditions and manners in the sub-continent. The polite attitude of the people of the State was edified by the religious scholars, preachers and saints but it was developed by the Abbasid rulers, who played an eminent role to make the State a model of real Islamic State. In spite of having modern education and civilization they followed religious values and social activities with full zeal and enthusiasm. As the last three rulers liked modernism but they never lost their socio-religious traditions and activities. Not only this but also they even, sometimes, led the prayers. They not only followed themselves the Islamic orders and respected Islamic signs but also provided religious atmosphere to the subject for the same. Besides this, the people of Bahawalpur were so openhearted. They were also sincere, affable and coy. They never disgusted strangers or foreigners but even treated with good attitude. Like their males the females of Bahawalpur were also model of shyness, reverence, dignity and prudency. They never went anywhere without veil or

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covering in full dress and a male member of the family. Likewise, they never wandered in bazaars and there was no permission for them to go into bazaars alone as it is said that no girl more than eight years old went to bazaars unveiled. The rich traditions regarding veil were also followed by ruling families as well but even more strictly. As the female entered the haram (seraglio) could never saw a male shadow. Although the tradition was prevalent in Muslim community as well as Muslim rulers of the sub-continent yet in Bahawalpur it was observed more carefully. It is reality that the Bahawalpur State was regarded as model Islamic State due to its rich socio-religious values and traditions in the sub-continent as well as the whole Muslim world. The Abbasid rulers made strenuous efforts continuously to develop the State politically, economically and socially. They took various steps in this regard. As they were fond of cultivation and wanted to exceed State‟s income.They also had a wish to meet the thirst of the desert and to make it more and more cultivatable. In this context they initiated such plans which became helpful to promote its production. As they started sutluj valley project to supply water for cultivation more and more land of the desert as well as other parts of the State. They invited settlers from Punjab and other part of India for the purpose. These settlers made hard labour to cultivate the desert land and played a significant role to exceed the State production and income. The remarkable thing in this connection, was that the local population also co-operated with them and supported them for the purpose and adjusted them in the new atmosphere. Besides this, the Abbasid rulers played an important role to promote education and social traditions. They opened a number of educational institutions and participated in social activities. They also appointed foreign officers to promote modern education as well as patronized religious education and spiritual training. Moreover, they invited a number of learned persons form the sub-continent to settle in the State who played a significant role in this regard and to develop socio-religious activities and traditions. On the partition of India lacs of Indian Muslims refuged in the State and caused to develop socio-cultural values. They not only filled the space, spared by Hindu community of the State but also performed an active role to develop economic condition of the State by holding business and trading sector of the Hindu community. A civilization or culture and social traditions of a nation or a society are an acquaintance of its social set up and physical character. Its destruction caused to destroy the nations. A language is a basic factor to develop cultural values and social

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traditions. But the rulers of Bahawalpur continuously promoted the other languages and their cultural activities instead of developing local language. Although they followed themselves the local traditions and local languge. Likewise, they continued the policy of appointing non-local personels in the State offices which was unfavourable for local traditions. But it is verity that due to these foreign officials the State started its journey on the way of progress and prosperity. They were hard working and played a significant role in this regard. The Abbasid rulers invited these erudites and experts from various areas and patronized them because they wished to make the State developed and prosper. In the same way to protect the State from internal and external conspiracies they made alliance and friendly treaties with they British which were also compulsory. It is true that the British had great interest to develop the State in various sectors and made many plans of progress and prosperity of the State. But their entrance and exceeding influence caused to develop the English culture and decline of the local traditions. Even, the ruling Nawabs of later ages adopted the British culture in dress and food manners particularly. Moreover, the bureaucracy was Englihs fostered and had little interest to promote socio-religious traditions of the local population. They made short term economic policies which were not beneficial for the State and its people. Not only this but also in matters of settlement, hurdles were created for local peasantry and non- local settlers were encouraged. Allthough it is said that the local people were not interested to take and cultivate desert land yet it is also fact that they had to face unbelievable obstacles made by non-local bureaucracy in their way and such policies were introduced which were more beneficial for foreign settlers instead of locals. That is why, the locals had to show their grievances against the discriminatory attitude of the bureaucracy towards them. They made some local organizations and published a pamphlet izhaar-e-dard and Bahawalpur grievances etc. They also started to express their grievances against the behavior of highly officials. On this Nawab had to setup an institution which determined the State‟s citizen ship and issued riasati certificate in three categories A.B.C. But the local people could not have proper benfit of the policy because the settlers and others had become organized at that time and also made organization for the protection of the their rights. Besides this, another social element entered the State land at the partition of India in shape of Indian Muslim refugees who were from different areas of the sub-

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continent, having various cultural traditions. Likewise, the settlers entered the State before the partition, also had their own religious and social values. The both communities (settlers and Muslim refugees) moved to State from various areas family wise and even, a group of families of the same clan mostly settled and inhabited in the State land in the same sequence. It is said that the diversity in social traditions and cultural values is the beauty of a State or society. The similar situation appeared in Bahawalpur State. The both communities retained their own soico-religious manners and never tried to merge in local social set up although they participated in each other‟s ceremonies. It is true that these settled communities of the State continued following their own traditions of socio-religious manners and affected the local traditions so much in this sense. As the local population was of simple nature of sincerity and humbleness. They merged themselves into them instead of absorbing them among themselves in social manners. Although the both communities affected each other yet the fact is that the local population lost more than others. Resultantly, the local population started to lose its own identity. But the fact can not be ignored that a sense of competition of progress and prosperity started among local population, on watching the prosperity of settlers. That is why at the time of partition the State was self dependent socially, politically and economically. On making an alliance with Pakistan theNawab of Bahawalpur bestowed carors of rupees to Pakistan, from the State‟s reserves which was proof of sound economic condition of the State. Obviously, it was due to special interest and policies of the Abbasid rulers. They made efforts to improve political and economic conditions of the State as well as socio-religious setup of the people and to make them more polite and civic.But inspite of all the services and efforts it is found that there was need to have more steps and measures for the progress and prosperity of the State and protection of its socio- religious traditions and cultural values. In this connection the modern education would be given in local language which developed local cultural traditions. There are many countries still in existence on the map of the world with their own local customs and social traditions. Likewise, the work of habitation or cultivation the State land would be taken by the locals instead of settlers. In the way State resources be in the State and used for the state benefit. Besides this, the local domestic industry of vessel-making, wood-work, textile and leather work was in developed condition. It needed to be developed and patronized by the rulers and to be changed into big industrial units at national level. In

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this way the State income would be increased and provided employment opportunities to the local population. Besides this, the State‟s wealth would be used for the educational and cultural development of the State people, instead of squandering away thousands and lacs rupees on the different institutions and orgamizations of Punjab and other areas of the sub-continent. Moreover educational instituations and cultural centres would be opend in which modern and local education would be given to the people and local traditions would be promoted and encouraged. The local persons would be appointed on high official posts who played a role in social, economic and political development and gave protection to socio-religious traditions and cultural values accordingly. There would be fixed a limitation of settlers and refugees. So that the population ratio of the locals was not changed in minority due to coming of countless number of settlers and refugees. In the same way rich local traditions of the people would be encouraged and patronized. So that rich social traditions and religious values could be preserved and even, exported to other areas. Notwithstanding, now it is need of the hour that the efforts should be made to revive and appreciate the rich social and religious traditions and cultural values of the region by local population. Moreover, local language should be spoken and encouraged every where at any stage by locals from commonman to highly officials as well as wealthy persons. Besides this religious assemblies, social meetings and local amusement programmes should be held at sundry places in the State area to introduce to young generation. These meetings should be supervised and patronized by the noble and wealthy persons of the region. In religious assemblies Ulema, saints and religious scholars should deliver the Islamic message of peace, edurance, humanity and brotherhood. The local amusement programmes should be held continuously in which local cultural values and social traditions should be highlighted. Taking these measures the Ex-State of Bahawalpur may revive its rich socio- culutural and socio-religious traditions and region again may become the place of peace, tranquility, hospitality, tolerance and brotherhood. More than this a place where people can live with a sense of sympathy for one another and respect for elders and kindness for youngers. Also they respect the religious signs which were an index of the social and religious set up of the state people. At the end I would submit that I feel still insatiable due to the depth and broadness of the topic. I can only find some pebbles from the vast and deep ocean

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which may lead to the destination and I leave it for the coming researchers to continue it to reach the destination.

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