The partition of India in 1947 was, and undoubtedly remains, the most turbulent episode in the recent history of the subcontinent. Of course, the reading of Partition history, be it through its humanitarian or political dimension, is anything but uniform. It is observable that a group narrative of Partition exists for each community directly affected by the event – that is to say, Hindu, Muslim and Sikh respectively.

"The whole of South Asia is devoid of any standards and norms on any dimension of refugee reception, determination and protection. The fact that a quarter of the world's refugees find themselves in a non-standardized, if not hostile, refugee regime is a situation which does not augur well for either the mandate of UNHCR or for any civilized society. The South Asian nations have their own apprehensions, real or imaginary, about the utility of CSR 1951 to their situations.

The cities of Lahore Pakistan and Amaritsar India suffered widespread destruction and demographic transformation in the wake of armed invasion and the later partition in 1951. Ten million Punjabis were uprooted. In all, around 13 million people were displaced by partition. Talbot examines the impact of partition on the cities and their inhabitants during the post-partition decade of 1947-1957

In the present work, it is my endeavour to discuss the growth of the Muslim politics in the Punjab from 1919 to 1947. The study of this period forms an important and interesting subject of research for a variety of reasons. The period from 1919 to 1947 marks an important phase in the history of the Punjab. At the close of the World War I in 1919, the Punjab was passing through a very critical period. The passage of the MontaguChelmsford Reforms, the Rowlatt Bills and Jallianwala Bagh tragedy created anarchy in the province.