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titled Pakistan Resolution Revisited (published in 1990) on the occasion of the<br />

Golden Jubilee of the Pakistan Resolution, in which the eminent scholars of Pakistan<br />

contributed, contained no article on the Muslim-Sikh relations. Hasan Masud and<br />

Farooq Ahmad Dar’s M.Phil. theses (Department of History, QAU, Islamabad) are a<br />

useful addition to the material on the Punjab because they have depicted the<br />

communal trends and the political conditions of the Punjab but once again the work<br />

addresses the Hindu-Muslim tussle rather than the Muslim-Sikh relations. Many<br />

authors have compiled correspondence relating to the Sikh question as Latif Ahmad<br />

Sherwani included eight letters in his book, Pakistan Resolution to Pakistan 1940-<br />

1947. Imran Ali, Punjab Politics in the Decade before Partition gave no importance<br />

to the subject of the Muslim-Sikh relationship. Dr. S. Qalb-i-Abid, Muslim Politics in<br />

the Punjab, 1921-1947, presents a well-worked and comprehensive study on the<br />

Punjab politics. The author has supported the historical events and directions with<br />

authentic sources particularly the India Office Record. Although it undertakes the<br />

study of the Sikh politics as well but does not deal with the Muslim-Sikh relations as<br />

a separate chapter in the book. Dr. Mohammad Jahangir Tamimi has produced two<br />

books, Bharat Mein Sikh Qaumi Tehreek (1992) and Sikh-Muslim Ta’aloqat: Aik<br />

Tehqiqi Jaiza (2007) in which he defends the Mughal emperors on the issue of the<br />

Gurus’ murder. He undertakes the study of the Muslim-Sikh relations under the<br />

British rule up to 1947. This book deals partly with the period from 1940 to 1947. His<br />

study from 1940 to 1947 is not authentic because it carries wrong data. For example,<br />

his assertion that the Indian National Congress forced the Sikhs to demand Azad<br />

Punjab, Sikhistan or Khalistan 5 cannot be accepted as he has cited no evidence to<br />

prove it. It also contradicts his stand on page 179 and his conclusion in his other book<br />

that Khalsa Raj had become a religio-political tradition of the Sikhs. 6 In his book<br />

xix

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