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movement, a researcher has to deal with the Hindu, Sikh, Muslim and British point of
view therefore study of all these communities is related to the Punjab history.
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Explaining the details of the Sikh religion and establishing its diversity,
Baldev Raj Nayar distorted Islam. He asserted that according to the beliefs of other
religions, a religion is a relationship between a person and God whereas Sikhism deals
with entire human life. 2 It must be clarified here that Islam is a religion which deals
with the personal, local, national and international aspects of human life.
Apparently, non-Muslim and nationalist Muslim writers have been severely
prejudiced towards the demand and struggle for Pakistan therefore they did not take
enthusiastically the domain of the ‘Muslim-Sikh relations’ for research. Khushwant
Singh, A History of the Sikhs, Sir Gokul Chand Narang, Transformation of Sikhism,
A. K. Azad, India Wins Freedom and other works of the nationalist Indian writers can
be quoted as example whose main target is the Muslim League and Pakistan scheme.
Despite this anti-Muslim League attitude, none has produced a special work on the
Muslim-Sikh relations in the British Punjab. Ram Gopal has asserted that his book
titled Indian Muslims: A Political History 1858-1947 is “the first complete account of
Muslim politics up to the Partition of India” whereas not even a page has been
assigned to the Muslim-Sikh relations in the British Punjab. The work of Ram
Narayan Kumar, The Sikh Struggle is a good presentation of the Sikh or Hindu point
of view which mainly focuses on the Sikh contribution to the history particularly the
struggle for independence but amazingly lacks any discussion on the Muslim-Sikh
interaction in the British Punjab. S. Gurbachan Singh Talib in his book, Muslim
League Attack on the Sikhs and Hindus in the Punjab 1947 has presented the killing
of the Hindus and Sikhs with a biased approach on the communal clashes. However,
he did not give an account of the Muslim-Sikh relations in the British Punjab. It