History of Pakistan in Time-based Order
Pakistan came out/became visible on the world map on August 14,1947. It has its roots in the remote past. Its establishment was the perfect ending of the struggle by Muslims of the South-Asian subcontinent for a separate homeland of their own and its foundation was laid when Muhammad bin Qasim controlled/calmed Sindh in 711 (years after the year 1) as a ayback against sea pirates that had hidden in Raja Dahir's kingdom.
The coming of Islam further strengthened the historical (qa uality that makes something stand alone or look different) in the areas now making up/being equal to Pakistan and further beyond its edges/borders.
Stone Age
Some of the earliest (things that survived from the past) of Stone Age man in the subcontinent are found in the Soan Valley of the Potohar area near Rawalpindi, with a probable (a time long, long ago) of about 500,000 years. No human skeleton of such (a time long, long ago) has yet been discovered in the area, but the (very simple/rough and rude) stone tools recovered from the terraces of the Soan carry the long, detailed story of human hard work and labor in this part of the world to the inter-glacial period. These Stone Age men created their tools in a (good or well enough) (a mixture of things that are all pretty much the same) way to give a good reason for their grouping in terms of a culture called the Soan Culture. About 3000 B.C, in the middle of the rugged wind-swept valleys and foothills of Balochistan, small village communities developed and began to take the first slow tactionct steps towards city/people. Here, one finds a more continuous story of human activity, though still in the Stone Age.
These pre-historic men established their settlements, both as herdsmen and as farmers, in the valleys or on the outer areas of the plains with their (cows, bulls, etc.) and helped grow (grain, eaten for food) and other crops.
Red and buffer Cultures
Careful digging jobs of the pre-historic mounds in these areas and the classification of their contents, layer by layer, have grouped them into two main categories of Red Ware Culture and Buff Ware Culture. The former is popularly known as the Zhob Culture of North Balochistan, while the last thing just mentioned contains/makes up the Quetta, Amri Nal and Kulli Cultures of Sindh and South Balochistan. Some Amri Nal villages or towns had stone walls and protections (or strongholds) fdefensence purposes and their houses had stone foundations. At Nal, a long/big cemetery of this culture consists of about 100 (places where bodies are buried). An important feature of this (made up of different things) culture is that at Amri and certain other places/locations, it has been found below the very (having a unique quality) Indus Valley Culture. On the other hand, the steatite seals of Nal and the copper tools and certain types of pot decoration suggest a partial overlap between the two. It probably represents one of the local (communities of people) which make upd (the health of the Earth/the surrounding conditions) for the growth of the Indus Valley City/people.
The pre-historic site of Kot Diji in the Sindh area of control/area of land has given information of high importance for the rebuilding or recreating of a connected story which pushes back the origin of this city/people by 300 to 500 years, from about 2500 B.C.. to at least 2800 B.C. (event(s) or object(s) that prove something) of new cultural elements of pre-Harappan time in history has been traced here.
Pre-Harappan
When the (very simple/from a time very long ago) village communities in the Balochistan area were still struggling against a very hard highland (surrounding conditions), a highly cultured people were trying to strongly defend/strongly express themselves at Kot Diji, one of the most developed city-based cities/people of the very old world which grew/showed/waved between the years 2500 and 1500 B.C. in the Indus Valley places/locations of Moenjodaro and Harappa. These Indus Valley people possessed a high standard of art an(making things in a high-quality way) and a wellwell-developedtem of quasi pictographic writing, which (even though there is the existence of) continuing efforts still remains undeciphered. The (impressive/forcing (on people)/causing an inconvenient situation) ruins of the beautifully planned Moenjodaro and Harappa towns present clear (event(s) or object(s) that prove something) of the togetherness of a people having the same mode of life and using the same kind of tools. In fact, the brick buildings of the common people, the public baths, the roads, and the covered drainage system suggest the picture of a happy and satisfied and happy people.
(white, non-Jewish) City/people
In or about 1500 B.C., the (white non-Jews) moved downward/originated upon Punjab and settled in the Sapta Sindhu, which shows/indicates the Indus plain. They developed a peaceful/church-related (community of people/all good people in the world) that grew into the Rigvedic City/people. The Rigveda is full of religious songs of praise for this area, which they describe as "God fashioned". It is also clear that so long as the Sapta Sindhu remained the core of the (white, non-Jewish) City/people, it remained free from the social class system. The social class institution and the (series of actions always done the same way for religious or other reasons) of complex sacrifices took shape in the Gangetic Valley. There can be no doubt that the Indus City/people added/gave much to the development of the (white, non-Jewish) city/people.
Gandhara Culture
The discovery of the Gandhara grave culture in Dir and Swat will go a long way in throwing light on the period of Pakistan's cultural history between the end of the Indus Culture in 1500 B.C. and the beginning of the historic period under the Achaemenians in the sixth century B.C. Hindu very old stories and Withoutkrit book-related/writing-related traditions seem to attribute the destruction of the Indus city/people to the (white non-Jews), but what really happened, remains a mystery. The Gandhara grave culture has opened up two periods in the cultural history of Pakistan: one of the (brown metal that's copper and tin) Age and the other of the Iron Age. It is so named because it presents a weird pattern of living in hilly zones of the Gandhara area as (event(s) or object(s) that prove something)d in the (places where bodies are buried). This culture is different from the Indus Culture and has little relarelationtoh the village culture of Balochistan. (the science of examining layered rock) as well as the interesting (old) objects discoveredinm this area suggest that the (white non-Jews) moved into this part of the world between 1,500 and 600 B.C. In the sixth century B.C., Buddha began his teachings, which later on spread throughout the northern part of the South-Asian subcontinent. It was towards the end of this century, too, that Darius I of Iran organized Sindh and Punjab as the twentieth satrapy of his empire.
There are amazing and interesting (things that are almost the same as other things) between the organizations of that great empire and the Mauryan empire of the third century B.C., while Kautilya's Arthshastra also shows a strong Persian influence, Alexander of Macedonia after defeating Darius III in 330 B.C. had also marched through the South-Asian subcontinent up to the river Beas, but Greek influence on the area appears to have been limited to adding/giving a little to (the creation of/the beginning of the existence of) the Mauryan empire. The great empire that Asoka, the grandson of Chandragupta Maurya, built in the subcontinent included only that part of the Indus (bowl/area drained by a river) which is now known as northern Punjab. The rest of the areas on either side of the Indus were not beaten-down/badly mistreated by him. These areas, which now form a big part of Pakistan, were almost independent of the time of the Guptas in the fourth century (years after the year 1) until the rise of the Delhi Sultanate in the thirteenth century. Gandhara Art Gandhara Art, one of the most prized (things people own) of Pakistan, grew/showedin/waved for a period of 500 years (from the first to the fifth century (years after the year 1)) in the present valley of Peshawar and the (next to something else) hilly areas of Swat, Buner, and Bajaur. This art represents a separate phase of the cultural renewal of the area. It was the product of a blending of Indian, Buddhist, and Greco-Roman sculpture.
Gandhara Art
in its early stages received the (the money, and other help, given to a person or organization) of Kanishka, the great Kushan ruler, during whose rule the Silk Route ran through Peshawar and the Indus Valley, bringing great richness to the whole area.
Coming of Islam
The first followers of a predictor of the future Muhammad (Peace be upon him), to set foot on the soil of the South-Asian subcontinent, were traders from the coastland of Arabia and the Persian Gulf, soon after the dawn of Islam in the early seventh century (years after the year 1)
Dawn of Islam
The first permanent Muslim (solid, secure place to start winning or gaining power) in the subcontinent was (accomplished or gained with effort) with Muhammad bin Qasim's victorious capture/romantic relationship of Sindh in 711 (years after the year 1) A self-ruling Muslim state linked with the Umayyad, and later, the Abbassid Important Muslim religious leaderate was established with legal control/area of legal control extending over southern and central parts of present Pakistan. Quite a few new cities were established and Arabic was introduced as the official language. At the time of Mahmud of Ghazna's (sudden, unwanted entry into a place), Muslim rule still existed, though in a weakened form, in Multan and some other areas. The Ghaznavids (976-1148) and their (people or things that come after something else), the Ghaurids (1148-1206), were Central Asian by origin and they ruled their (land areas owned or controlled by someone), which covered mostly the areas of present Pakistan, from capitals outside India. It was in the early thirteenth century that the foundations of the Muslim rule in India were laid with extended edges/borders and Delhi as the capital. From 1206 to 1526 (years after the year 1), five different dynasties held power. Then followed the period of Mughal power (1526-1707) and their rule continued, though in name, till 1857. From the time of the Ghaznavids, Persian more or less replaced Arabic as the official language. The money-based, political, and religious institutions developed by the Muslims bore their (like nothing else in the world) impression. The law of the State was based on Shariah and in way of thinking/basic truth/rule the rulers were bound to enforce it. Any long period of laziness was generally followed by something that strengthens or adds support to these laws under public pressure. The hit/effect of Islam on the South-Asian subcontinent was deep and (affecting lots of things in many ways for a long time). Islam introduced not only a new religion, but a new city/people, a new way of life and new set of values. Islamic traditions of art and books, of culture and (good taste/good manners/improvement), of social and welfare institution, were established by Muslim rulers throughout the subcontinent. A new language, Urdu, received/made from mainly from Arabic and Persian vocabulary and adopting native (to) words and idioms, came to be spoken and written by the Muslims and it gained currency among the rest of the Indian population.
National Language of Pakistan
Urdu is the national language of Pakistan. Apart from religion, Urdu also enabled the Muslim community during the period of its power to keep its separate identity in the subcontinent.
Muslim Identity -- The question of Muslim identity, however assumed seriousness during the decline of Muslim power in South Asia. The first person to (understand/make real/achieve) its (highly developed ability/intelligence) was the educated person person who studies God, Shah Waliullah (1703-62). He laid the foundation of Islamic renewal in the subcontinent and became a source of inspiration for almost all the later social and religious reform movements of the nineteenth, and twentieth centuries. His immediate (people or things that come after something else), given great ideas from his teachings, tried to establish a modest Islamic state in the north-west of India and they, under the leadership of Sayyed Ahmad Shaheed Barelvi (1786-1831), kept at it in this direction.
British (act of something getting bigger, wider, etc.)ism and Muslim Resistance
Meanwhile, starting with the East India Company, the British had come out as the most in control/most common force in South Asia. Their rise to power was gradual extending over a period of nearly one hundred years. They replaced the Shariah by what they termed as the (white American)-Muhammadan law whereas Urdu was replaced by English as the official language. These and other developments had great social, money-based and political hit/effect especially on the Muslims of South Asia. The violent effort by a group of people of 1857, termed as the Indian (revolt against authority) by the British and the War of Independence by the Muslims, was a (without hope/very upset) attempt to reverse the bad course of events.
Religious Institutions
The failure of the 1857 War of Independence had terrible results for the Muslims as the British placed all the responsibility for this event on them. Decided to stop such a (repeating event) in future, the British followed (in a carefully-planned way) an overly controlling and strict policy against the Muslims. Properties and huge houses of those even remotely connected with the freedom fighters were taken (to stop illegal activity) and (serious and well-thought-out effort)s were made to close all avenues of honest living for them. The Muslim response to this situation also (irritated/made worse) their trouble(s). Their religious leaders, who had been quite active, withdrew from the part of the regular majority of people of the community life and gave/reserved themselves only to communicateing religious education. Although the religious colleges/schools especially those of Deoband, Farangi Mahal and Rai Bareilly, established by the Ulema, did help the Muslims to keep their identity, the training given in these institutions hardly prepared them for the new challenges.
Educational Reform
The Muslims kept themselves uninterested from western education as well as government service. But, their loyal friends, the Hindus, did not do so and accepted the new rulers without reservation. They bought/owned/received western education, drank the new culture and captured positions up until now filled in by the Muslims. If this situation had lengthy, it would have done the Muslims a permanently broken damage. The man to (understand/make real/achieve) the upcoming danger was Sir Syed Ahmad Khan (1817-1889), a witness to the sad events of 1857. He (used/put into action) his best to (sing together well/work together well) British Muslim relations. His test/evaluation was that the Muslims' safety lay in the purchase/getting/learning of western education and knowledge. He took (more than two, but not a lot of) positive steps to (accomplish or gain with effort) this goal. He founded a college at Aligarh to communicate education on western lines. Of equal importance was the (white American)-Muhammadan Educational Conference, which he sponsored in 1886, to provide a thinking-related forum to the Muslims for the spreading around of views in support of western education and social reform. Almost the same were the goals of the Muhammadan Book-related/writing-related (community of people/all good people in the world), founded by Nawab Adbul Latif (1828-93), active in Bengal, Sir Syed Ahmad Khan's efforts changed into a movement, known as the Aligarh Movement, and it left its imprint on the Muslims of every part of the South-Asian subcontinent. Under its inspiration, (communities of people) were founded throughout the subcontinent which established educational institutions for giving/communicating education to the Muslims.
Sir Syed Ahmad Khan hated the idea of participation by the Muslims in any organized political activity which, he feared, might (bring back to life) British hatred towards them. He also disliked Hindu Muslim working together/team effort in any group effort. His depression this way stemmed basically from the Urdu Hindi (argument-causing event/arguments between people) of the late 1860s when the Hindu fans forcefully supported the cause of Hindi to replace Urdu. He, therefore, argued/against the Indian National Congress when it was founded in 1885 and (gave opinions about what could or should be done about a situation) the Muslims to stop from its activities. His modern and a great educated person of Islam, Syed Ameer Ali (1849-1928), shared his views about the Congress, but, he was not against Muslims organizing themselves politically. In fact, he organised the first significant political body of the Muslims, the Central National Muhammadan Association. Although, its membership was limited, it had more than 50 branches in different parts of the subcontinent and it completed some solid work for the educational and political (moving ahead or up) of the Muslims. But, its activities reduced/lessened towards the end of the nineteenth century.
The Muslim League
At the dawn of the twentieth century, some factors convinced the Muslims of the need to have an effective political organization. Therefore, in October 1906, a group of representatives containing/making up 35 Muslim leaders met the Viceroy of the British at Simla and demanded separate citizens (who can vote). Three months later, the All-India Muslim League was founded by Nawab Salimullah Khan at Dhaka, mainly with the goal of safeguarding the political rights and interests of the Muslims. The British agreed separate citizens (who can vote) in the Government of India Act of 1909 which confirmed the Muslim League's position as an All-India party.
Attempt for Hindu Muslim Togetherness
The visible (popular thing/general way things are going) of the two major communities going forward in opposite directions caused deep concern to leaders of All-India height. They struggled to bring the Congress and the Muslim League on one (raised, flat supporting surface). Quaid-i-Azam Muhammad Ali Jinnah (1876-1948) was the leading figure among them. After the cancellation of the dividing wall/section of Bengal and the (related to Europe) Powers' aggressive designs against the Ottoman Empire and North Africa, the Muslims were willing to listen to the idea of partnership with the Hindus against the British rulers.
The Congress Muslim League rapprochement was achieved at the Lucknow sessions of the two parties in 1916 and a joint scheme of reforms was adopted. In the Lucknow Pact. as the scheme was commonly referred to, the Congress accepted the principle of separate electorates, and the Muslims, in return for `weightage' to the Muslims of the Muslim minority provinces, agreed to surrender their thin majorities in the Punjab and Bengal. The post Lucknow Pact period witnessed Hindu Muslim amity and the two parties came to hold their annual sessions in the same city and passed resolutions of identical contents.
Khilafat Movement
The Hindu Muslim togetherness reached its (exciting part of something) during the Khilafat and the Non-cooperation Movements. Under the leadership of the Ali Brothers, Maulana Muhammad Ali and Maulana Shaukat Ali, the Muslims of magician magician, under the leadership of the Ali Brothers, Maulana Muhammad Ali and Maulana Shaukat Ali, launched the historic Khilafat Movement after the First World War to protect the Ottoman Empire from ripping apart. Mohandas Karamchand Gandhi (1869-1948) linked the issue of Swaraj (self-government) with the Khilafat issue to connect the Hindus with the Movement. The resulting Movement was the first countrywide popular movement.
Although the Movement failed in its goals, it had an (affecting lots of things in many ways for a long time) hit/effect on the Muslims of South Asia. After a long time, they took united action on a purely Islamic issue which for a short time/in a short time formed/created (close friendship between people because of shared interests and common goals) among them. It also produced a class of Muslim leaders experienced in organizing and (getting ready for action) the public. This experience was of huge value to the Muslims later during the Pakistan Movement The collapse of the Khilafat Movement was followed by a period of bitter Hindu Muslim (angry dislike). The Hindus organized two highly anti Muslim movements, the Shudhi and the Sangathan. The former movement was designed to convert Muslims to Hinduism and the last thing just mentioned was meant to create (close friendship between people because of shared interests and common goals) among the Hindus in the event of shared conflict. In (revenge for something bad that was done), the Muslims sponsored the Tabligh and Tanzim organizations to fight against the hit/effect of the Shudhi and the Sangathan. In the 1920s, the frequency of shared riots was never-before-seen. (more than two, but not a lot of) Hindu-Muslim togetherness (meetings to discuss things/meetings together) were held to remove the causes of conflict, but, it seemed nothing could lessen (something bad) the strength of sharedism.
Muslim Demand Safeguards
In the light of this situation, the Muslims (changed something to make it better) their (agreeing with, or related to, the Constitution) demands. They now wanted (keeping something in good condition or in its original state) of their number-based majorities in the Punjab and Bengal, separation of Sindh from Bombay, constitution of Balochistan as a separate area of control/area of land and introduction of (agreeing with, or related to, the Constitution) good changes in the Khyber Pukhtoonkhwa. It was partly to press these demands that one section of the All-India Muslim League cooperated with the Law-related commission sent by the British Government under the chairmanship of Sir John Simon in 1927.
Simon Commission
The other section of the League, which (refused to spend money on a business or buy its products) the Simon Commission for its all-White character, cooperated with the Nehru Committee, selected/hired by the All-Parties Conference, to draft a constitution for India. The Nehru Report had a very anti-Muslim bias and the Congress leadership's refusal to update it depressed even the not extreme/medium-level Muslims.
Allama Muhammad Iqbal
(more than two, but not a lot of) leaders and thinkers, having understanding of the Hindu-Muslim question proposed separation of Muslim India. However, the most clear explaining/big show of the inner feeling of the Muslim community was given by Allama Muhammad Iqbal(1877-1938) in his Presidential Address at the All-India Muslim League Session at Allahabad in 1930. He suggested that for the healthy development of Islam in South-Asia, it was extremely important to have a separate Muslim state at least in the Muslim majority areas of the north-west. Later on, in his back-and-forth writing with Quaid-i-Azam Muhammad Ali Jinnah, he included the Muslim majority areas in the north-east also in his proposed Muslim state. Three years after his Allahabad Address, a group of Muslim students at Cambridge, headed by Chaudhry Rehmat Ali, issued a (very short, small book), Now or Never, in which drawing letters from the names of the Muslim majority areas, they gave the name of "Pakistan" to the proposed State. Very few even among the Muslim welcomed the idea at the time. It was to take a ten years for the Muslims to support the demand for a separate Muslim state.
Quaid-i-Azam Muhammad Ali Jinnah
Meanwhile, three Round Table Conferences were convened in London during 1930-32, to resolve the Indian constitutional problem. The Hindu and Muslim leaders, who were invited to these conferences, could not draw up an agreed formula and the British Government had to announce a `Communal Award' which was incorporated in the Government of India Act of 1935. Before the elections under this Act, the All-India Muslim League, which had remained dormant for some time, was reorganized by Quaid-i-Azam Muhammad Ali Jinnah, who had returned to India in 1934,after an absence of nearly five years in England. The Muslim League could not win a majority of Muslim seats since it had not yet been effectively reorganized. However, it had the satisfaction that the performance of the Indian National Congress in the Muslim constituencies was bad. After the elections, the attitude of the Congress leadership was arrogant and domineering. The classic example was its refusal to form a coalition government with the Muslim League in the United Provinces. Instead, it asked the League leaders to dissolve their parliamentary party in the Provincial Assembly and join the Congress. Another important Congress move after the 1937 elections was its Muslim mass contact movement to persuade the Muslims to join the Congress and not the Muslim League. One of its leaders, Jawaharlal Nehru, even declared that there were only two forces in India, the British and the Congress. All this did not go unchallenged.
Quaid-i-Azam Muhammad Ali Jinnah answered to/fought that there was a third force in South-Asia
making up/being equal to the Muslims. The All-India Muslim League, under his gifted leadership, slowly and excellently started organizing the Muslims on one (raised, flat supporting surface).
Towards a Separate Muslim Homeland
The 1930s saw (knowing about something) among the Muslims of their separate identity and their fear and stress to keep it within separate land-based edges/borders. An important element that brought this (slightly boiling/quietly angry) Muslim (believing that your country is the best) in the open was the character of the Congress rule in the Muslim minority areas of a country during 1937-39. The Congress policies in these areas of a country hurt Muslim likelihoodinto of being harmed or influenced by something else. There were calculated aims to destroy the Muslims as a separate cultural unit. The Muslims now stopped thinking in terms of looking (for) safeguards and began to think about seriously the demand for a separate Muslim state. During 1937-39, (more than two, but not a lot of) Muslim leaders and thinkers, given great ideas from Allama Iqbal's ideas, presented well-thought-out plans for separating (with a wall) the subcontinent according to a two-nation explanation (of why something works or happens the way it does).
Pakistan Resolution
The All-India Muslim League soon took these schemes into the process of carefully thinking about something and finally, on March 23, 1940, the All-India Muslim League, in a resolution, at its historic Lahore Session, demanded a separate homeland for the Muslims in the Muslim majority areas of the subcontinent. The resolution was commonly referred to as the Pakistan Resolution. The Pakistan demand had a great appeal for the Muslims of every persuasion. It (brought back to life) memories of their past greatness and promised future glory. They, therefore, responded to this demand immediately.
Cripps Mission
The British Government recognized the realness/honesty of the Pakistan demand indirectly in the proposals for the move (from one place to another) of power after the Second World War which Sir Stafford Cripps brought to India in 1942. Both the Congress and the All-India Muslim League rejected these proposals for different reasons. The ways of thinking/basic truths/rules of (breaking off from another country) of Muslim India as a separate Rule were, however, agreed upon in, these proposals. After this failure, a well-known/obvious Congress leader, C. Rajgopalacharia, suggested a formula for a separate Muslim state in the Working Group of the Indian National Congress, which was rejected at the time, but later on, in 1944, formed the basis of the Jinnah-Gandhi talks. Demand for Pakistan
Pakistan Movement
The Pakistan demand became popular during the Second World War. Every section of the Muslim community - men, women, students,, Ulema and, businessmen - were organized under the (flag/sign/headline) of the All-India Muslim League. Branches of the party were opened even in the remote corners of the subcontinent. Books in the form of (very short, small books), books, magazines and newspapers were produced to explain the Pakistan demand and distributed widely. The support gained by the All-India Muslim League and its demand for Pakistan was tested after the failure of the Simla Conference, met by the Viceroy, Lord Wavell, in 1945. Elections were called to decide/figure out the (about each person or thing) strength of the political parties. The All-India Muslim League election (series of actions to reach a goal) was based on the Pakistan's demand. The Muslim community responded to this call in a never-before-seen way. Many Muslim parties were formed making a united (related to elected lawmakers) board at the request of Congress to argue (against) the Muslim League. But the All-India Muslim League swept all the thirty seats in the Central Government and in the (related to a local area) elections also, its victory was outstanding. After the elections, on April 8-9,1946, the All-India Muslim League called a convention of the newly-elected League members in the Central and (related to a local area) Governments in Delhi. This convention, which makes upd almost a representative (group of people/device made up of smaller parts) of the Muslims of South Asia, on a motion by the Chief Minister of Bengal, Hussain Shaheed Suhrawardy, repeated the Pakistan demand in clearer terms.
Cabinet Plan
In early 1946, the British Government sent a Cabinet Mission to the subcontinent to resolve the constitutional deadlock. The Mission conducted negotiations with various political parties but failed to evolve an agreed formula. Finally, the Cabinet Mission announced its own Plan, which among other provisions, envisaged three federal groupings, two of them comprising the Muslim majority provinces, linked at the Centre in a loose federation with three subjects. The Muslim League accepted the plan, as a strategic move, expecting to achieve its objective in the not-too-distant future. The All-India Congress also agreed to the Plan, but, soon realizing its implications, the Congress leaders began to interpret it in a way not visualized by the authors of the Plan. This provided the All-India Muslim League an excuse to withdraw its acceptance of the Plan and the party observed August 16, as a `Direct Action Day' to show Muslim solidarity in support of the Pakistan demand.
Dividing wall/section Big plan/layout/dishonest plan
In October 1946, a (meantime/temporary time) Government was formed. The Muslim League sent its representative under the leadership of its General Secretary, Mr. Liaquat Ali Khan, to fight for the party goal from within the (meantime/temporary time) Government. After a short time, the situation inside the (meantime/temporary time) Government and outside convinced the Congress leadership to accept Pakistan as the only solution to the shared problem. The British Government, after its last attempt to save the Cabinet Mission Plan in December 1946, also moved towards a big plan/layout/dishonest plan for the dividing wall/section of India. The last British Viceroy, Lord Louis Mountbatten, came with a clear order to draft a plan for the move (from one place to another) of power.
After holding talks with political leaders and parties, he prepared a Dividing wall/section Plan for the move (from one place to another) of power, which, after approval of the British Government, was announced on June 3,1947.
Coming into vimajorities of Pakistan
Both thehe Congress and thane Muslim League accepted the Plan. The two largest Muslim majorities areastmajoritiescou n, try, e and Punjab, were separated (with a wall). The Assemblies of West Punjab, East ,Bengal and Sindh and in Balochistan, the Quetta City, and the Shahi Jirga voted for Pakistan. Public votes were held in the Pakhtunkhwaoonkhwa and the District of Sylhet in Assam, which resulted in a (very big/very strong) vote for Pakistan. As a result, on August 14,1947, the new state of Pakistan came into existence.
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