The train stopped at Kamoke railway station for the whole of the night. At about 8 a.m. on the 8th of Asuj Wednesday the Police came to the railway s… - Gurbachan Singh Talib

By the end of December, 1946 conditions in the Havelian area had deteriorated so far that all Hindus and Sikhs of this area had to leave their homes and property at the mercy of the Muslim marauders, and seek safety of life and honour in the Punjab. ... By the end of December, in Hazara it became a general uprising against Hindus and Sikhs, who were killed and robbed, and their houses burnt and sacred places desecrated. (54)

The book belongs to the time when Hindus and Sikhs were spoken of in one breath indistinguishably and it was taken for granted that they were one and that they had suffered and striven together. Its approach is very different from the one which had continued to be canvassed for over half a century even before this book was written and which has also continued to be in vogue during the -whole post-Independence era. Now for a century the Sikhs have been told by the controllers of Akali politics and by neo-Akali writers that the Sikhs are not Hindus, that instead of deriving from Hindu Advaita, Hindu incarnation, Hindu theory of karma and rebirth, Hindu Moksha, Sikhism has grown in revolt against Hindu polytheism, Hindu idolatry, Hindu caste-system and Hindu Brahmanism. And many Akali scholars have been re-interpreting their scriptures and re-writing their history in the light of this new understanding of Sikhism. The early inspiration was provided by Christian missionaries and British officials like Macauliffe, but it was internalized by many Akali scholars. While Kahan Singh of Nabha said at the end of the last century that Sikhs were not Hindus, some neo-Akali writers now take pride in saying that they are some kind of Muslims.

Of course, when the Muslim Leaguers did actually come to establish a Government of their own on August 15, 1947, they drove the non-Muslim population out of their country with scant ceremony-by a campaign of pillage, murder, rape and arson. This method effected the exchange desired much quicker and in a more thorough way than could be done by any human legislation. As a matter of fact, the driving out of minorities had begun as early as November, 1946 with Noakhali, when the whole of Northern India was flooded with destitutes begging for a morsel or a piece of cloth to cover their shivering bodies. Later this was effected in December, 1946 and January, 1947 in the Hazara District of the N.-W. Frontier Province, when Sikhs and Hindus had to flee for dear life into the Punjab. And then came March, 1947 with its horrors. August, 1947 let loose a vast flood of persecution of millions. So, the Muslim scheme was being translated into historic fact to the letter.