Religio-Political Services of Allama Zafar Ahmad Usmani—an Analytical Study (1919-1974)

RESEARCHER

Muhammad Awais Qazi

Roll No. 3

Session: 2014-2016

M. Phil History (Distance Education)

SUPERVISOR

Dr. Mazher Hussain

DEPARTMENT OF HISTORY

The Islamia University of Bahawalpur

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“Religio-Political Services of Allama Zafar Ahmad Usmani—an Analytical Study (1919-1974)”

A Thesis Submitted to the Islamia University of

Bahawalpur in Partial Fulfillment of the Requirement for the

Degree of Master of Philosophy in History

BY Muhammad Awais Qazi

DEPARTMENT OF HISTORY The Islamia University of Bahawalpur

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TABLE OF CONTENTS

1 Preamble 03

2 Dedication 04

3 Acknowledgments 08

4 Chapter No.1 15 Maulana Zafar Ahmad Usmani---a Brief Introduction

5 Chapter No.2 38 Religious services

5 Chapter No. 3 54

Political services

6 Chapter No. 4 81

In the Eyes of Great Scholars

7 Conclusion 90

8 Bibliography 95-97

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INTRODUCTION

Statement of the Problem

Pakistan was created at the name of . The happenings in before and after independence remain under the effects of religious scholars. If this research paper, besides adding to the knowledge of events, provides a batter understanding role played by religious personalities in general and the role played by jamiat Ulema-i-Islam in particular factor in the . The role of Islam in politics was not at the center of Muslims politics during the struggle for Pakistan But after the Independence; the Ulema played their role for the formation of an Islamic constitution in the country. The Ulema have always been preaching the sovereignty of Allah and the supremacy of His Law. Jamiat Ulema-i- Islam had the same objective and it has been discussed inthis research thesis.

Present Study focuses on the Religio-Political services of Allama Zafar Ahmad Usmani (1893-1974) between 1919 and 1974--- a period between two powerful and valuable movements i.e. between tehrik-i-khilafat and Tehrik-i-Khatm-i- Nauwwat, and it also an analysis of his role in National politics during the above mentioned period. A detailed research is present regarding the working of religious parties and personalities. I have taken the task to make research about role of Allama Zafar Ahmad Usmani with his impact on religois and politics in Pakistan. I want to highlight the actual picture of the politics in Islam and this has an important issue in International relations. The study is based on no personal views but historical facts and figures. No single personality is judged but role of various personalities are analyzed. In fact, I aim to analyze the role of the ulema with a facus on Allama Zafar Ahmad Usmani. I want to review the nature of alleged fundamentalism among the Muslims. Western analysts used to say that the origin of Pakistan was secular and I have tried to prove that it was not so. It is also wrongly mentioned that the ulema were against the creation of Pakistan.

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Although a great deal of research has been carried out about the role of political personalities in Pakistan, but still this field lacks impartial and quality research. The publications on the subject descrive the function briefly and the description about the prevailing circumstances and their experience is taken into consideration and focused. Moreover they do not make sincere efforts to actually evaluate the role of religious-political personalities of Pakistan during the period under view. After they came into being Pakistan, the demand for an Islamic constitution and Islamc way of life has became vociferous. The religious personalities have been growing stronger day by day with …………..influence. JUIP leaders drafted the Objective Resolution and play a key role in the campaign against the qadianis for declaring them infidel. Allama Zafar Ahmad Usmani also was amongst the religious personalities who raised the voice for framing the 1956 constitution on Islamic line. He also kept the Ayub khan government on…….. for the inclusion of Islamic principles in the 1962 constitution. He also struggled for the drafting of an Islamic constitution for Pakistan and eventually his efforts were rewarded when the 1973 constitution was imposed, in which the major points were the naming of the country as Islamic republic of Pakistan, Islam will be the official religious, the president and prime Minister will be Muslim only. He maintained its pressure on all regimes for the implementation of Islamic System of government with Islamic with Islamic judicial and economic system right from the day of independence. This study in hand addresses itself to analyze on the level of ideology in right self stratum of a Allama Zafar Ahmed Usmani and his politics and functioning to attain the final goal of the establishment of a welfare Islamic state in the country.

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Conclusion

The most remarkable personality of Hazrat Moulana Zafar Usmani (RA) was the greatest entity of his time and his services towards cannot be denied by the famous personalities of Politics and Islamic thoughts. So when the history of big persons and religious personalities will be jotted down than the historian will be compelled to highlight the grand services of Hazrat Moulana Zafar Ahmad Usmani with golden words as he was the righteous person of his time. He is considered famous personality of his time not only in Sub continent but also he is thought a religious man who had supreme power of teachings and the horizons of knowledge were unlimited for him. He contributed a lot towards the glaring services of Islam. As it is clear fact and established truth that there are uncountable famous knowledgeable persons in the world but there are rare persons who have strong grip simultaneously on Tafseer, Hadith, Fiqha, Elam ul Kalam, and its related fields, speech and declamation, written work and politics as well. So such capability is not seen in every person and this novel trait is unique one.

His grand personality was the source of religious and politics thoughts. He has full grip on other relevant fields of knowledge and above all he has grand and superb command on international issues. He had unique and outstanding skills to find out the solutions of all international and religious issues.

This grand son of Islam was born during the year of 13th Rab ul Awal 1310 Hijree in a village of Duabaind District Saharan pur. His father name was SheikhLatif Ahmed Usmani. He was there real nephew of Hazrat Hakeem ul ummat Moulana Ashraf Ali Thanavi Qudasee Sarah. His mother was died after the birth of three months. He got his early education by his grand mother. He started to read the Holy Quran at the age of five. After that he studied Persian, Mathematics and logic by the respected Moulana Muhammad Yaseen Dauband who was the father of Hazrat Mufti Azam Moulana Muhammad Shafi. He also studies in Thana

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Bhawan by Hazrat Moulana Abdullah Gongve. When he completed his this basic education than Hazrat Hakeem ul Ummat Thanavi Qudass Saraha took him Kanpur. He got religious education by Moulana Muhammad Ishaq Burodani and Moulana Muhammad Rasheed Kanpuri. When he completed his religious education then he joined Mazahir ul Uloom Saharanpur and the most famous religious sages of the ages i.e.The expert in the field of Hadith Hazrat Moulana Khalil Ahmad. The telanted student of the talented and thought provoking teachers and scholars brought the credit to his teachers and this young scholar completed his all basic religious education at the age of eighteen years. During the year of 1328 Hajree he was appointed as teacher in ―Mazhair ul Ulloom Saharanpur‖. Hazrat Usmani was not only the pupil of Hazrat Moulana Khalil Ahmad Sharanpuri but also he got prominence and prominent position due to his religious skills in the circle of education. He had the crystal clear concept of Khalafiat by his grand teachers. In addition to this mentioned scholars he also got the spiritual knowledge by the contemporary scholars as Hazrat Allama Muhammad Anwar Shah Kashmeri and Arif Billa and Hazrat Moulana Muhammad Yahya.

It is established reality that the true personality of Hazrat Usmani Quddass had unmatched skills and he was considered the grand personality of that time. The everyland whether it was Arabic or elsewhere, he will be remembered for long time. Having given education in Mazahair ul Uloom for a period of seven years he came to Thana Bahawan and imparted the knowledge of Hadith, Fiqha and Logic for a period of seven years. After this grand period he produced his master piece and remarkable Book ―Elaaus sunann‖ which had twenty volumes and it was written in Arabic language. The book had excellent knowledge of Hadith. This masterpiece was appreciated by all towering religious scholars.

He was great name and his multifarious personality worked at both ends as he remained active in the field of Din, propagation of knowledge and reformation but his political services were also mentionable. His political services cannot be set

91 aside. His political life was started with the meeting of Muslim League during the year 1938 in Patana. He initiated his political services with great courage and enthusiasm. Nawab Islamia was the head of Muslim League and he formed a Mujlis Amal or practical council and the work of that Mujlis Amal was to contact to the religious scholars. Hazrat Usmani attended this meeting as the spokesman of Hakeem ul Ummat. He also met with Quaid-i-Azam before starting of the meeting. He talked over the critical issue as the separation and adherence of politics from Religion. The Quaid -i-Azam was extremely impressed with this first meeting and at the next day he was on the opinion that Religion and Politics should go with each other.

During the year of 1945 he supported fully to Muslim League and practically he participated in the meetings of Muslim League. He also paved the way in the last and decisive contest of Muslim League and Congress and he visited the whole India and he got the favor for the Muslim League and convinced the Indian Muslim League in support of Muslim League. He negated the influence of Congress. He guided the Indian Muslim League for the support of Pakistan. So his visit to the whole India had great importance for the establishment of Pakistan and every one appreciated his whole India Visit. Nawab Zada also appreciated his visit and he also mentioned his visit in his personal letter which was written to Hazrat Usmani. Quaid –i-Azam also knew the importance of Hazrat Usmani so he also requested to him to visit of Sehalhat as there was a campaign of Rafrandum over there. During the year of 1945Jamiat Ulmaya Islam was established in Kolkata and Hazrat Usmani also formed this platform. Shaikh ul Islam Allama Shabbair Ahmad Usmani was president of Jumait ul may Islam as Hazrat Usmani had great desire to see him as President of Jumait ul may Islam.

On the gala day as 14th August 1947 the National Flag of Pakistan was hoisted by Allama Shabbair Ahmad Usmani as it was the great desire of Quaid-i-Azam and the same ceremony was conducted in East Pakistan by Moulana Zafar Ahmad

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Usmani. After the establishment of Pakistan Hazrat Usmani being the head of the Jumait ul may Islam East Pakistan came with his delegation to . There were very renowned religious scholars as Moulana Athar Ali and Moulana Shamas ul Haq Farid puri and Mufti Din Muhammad Khan. He handed over an memorandum /application to Quaid-i-Azam with the signatures of five lac Bangali Muslim as the should be the National Language of Pakistan. After that Quaid-i-Azam visited and delivered a thought provoking speech and he also announced that Urdu will be official language of Pakistan. During the year of 1949 he went with Khawaja Shahaib ud Din interior Minister to Saudia Arabia and addressed to the Muslim Ummah in the field of Arafat on behalf of the Saudi Government. He attended this welfare mission as its member and gave a thought provoking speech. Actually the king of Saudia Arabia requested him to address the Muslim of the World.

He also played his vital role for the implementation of Islamic System in Pakistan and he joined to Allama Shabbair Ahmad Usmani and Mufti Muhammad Shafi for this noble cause. He also gave his full support for passing the Resolution of Objectives. When a Law Commission was made in order to form Islamic Laws of the Country he also joined this commission as an honorary member and he gave his own opinion for making Islamic laws in the country. His Islamic services are uncountable and unlimited which cannot be counted. As he was pioneer in many fields and he has strong grip over all kind of Islamic principles.

After that every religious scholar prepared 22 points of Islamic principles according to his own cult and he was also involved in this hectic exercise. During his last days he remained himself in the worship of God and he continued his worships to Allaha. He also remained busy to form the society and he put the society on the right track. He preached to the people and guided them according to the soul of Islamic rules. Whenever any kind of chaos situation emerged on the surface he came forward and crushed it with his strong arguments and

93 determination. Although he became weak due to his old age but he was so active in Islamic thoughts. He always faced every kind of threat with strong determination. At last being a human being this great man of Knowledge, wisdom, expert of Hadith, Fiqh and great orator and great Politian met with God on 23 Zeqada1394 Hajree according to 8th December, 1974 on Sunday.

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Bibliography

Primary Sources Office Record Maulana Zafar Ahmed Sahab Kay Fatway Par Tabsirah (1945), Delhi: Jamait Ulema-i-Hind Markazi Jamait Ulema-i-Islam Maghrabi Pakistan Lahore ki Majis-i-Amila ki Roedad (n.d), Lahore: Jamait Ulema-i-Islam Maghrabi Pakistan Uthmani, Sheukh-ul-Islam Maulana Shabbir Ahmed (n.d), Khutba-i-Sadarat, Jamait Ulema-i-Islam Conference Mashraqi Pakistan Dhaka, Karachi: Markazi Jamait Ulema-i-Islam Secondary Sources Books Afzal, M. Rafique (1976), Political Parties in Pakistan, 1947-1958, Islamabad: National Commission on Historicaland Cultural Research Afzal Iqbal (1986), Islamization of Pakistan, Lahore: Vanguard Books LTD Ahmad, Aziz (1964), Islamic Modernism in India and Pakistan, 1857-1964. New York: Oxford University Press ______(1967), Early Phase of Muslim Political Movement, Lahore: United Publishers Ltd Ahmad, Manzooruddin (1980), Contemporary Pakistan: Politics, Economy and Society, Durham, North Carolina: Carolina Academic Press A.H. Alberuni (1950), Makers of Pakistan, Lahore: Asraf Ahmad, Mujeeb (1993), Jamiat Ulema-e-Pakistan: 1948-79, Islam Abad: NHCR Ali, Muhammad, Chaudhri (1967), The Emergence of Pakistan, New York: Columbia University Press

Binder, Leonard (1961), Religion and Politics in Pakistan, Berkeley: University of California Press Board of Editors (1960), A History of Freedom Movement, Vol.II, Karachi: Pakistan Historical Society

Bolitho, Hector (1954), Jinnah: The Creator of Pakistan, London: Murray ______(2008), Reconciliation: Islam, Democracy and the West, London: Simon and Schuster Burki, Shahid Javed (1986), Pakistan: A Nation in the Making, Boulder, Colorado: Westview Press ______(1959), Political Forces in Pakistan, 1947-1959, New York: Institute of Pacific Relations. ______(1969), Constitutional Development in Pakistan, (2d ed.) Vancouver: Publications Centre, University of British Columbia

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Esposito, John L (1999), Islam and Politics, New York: Syracuse University Press Feldman, Herbert (1955), A Constitution for Pakistan, Karachi: Oxford University Press Farooqi, Ziaul Hasan (1963), The School and the Demand for Paksitan, Bombay: Asia Publshers G. Allana (1977), : Historical Documents, Lahore: Islamic Book Service Gilmartin, David (1988), Empire and Islam: Punjab and the Making of Pakistan, Berkeley: University of California Press Gledhill, A (1957), Pakistan: The Development of Its Laws and Constitution, London: Stevens ______(1988), Azadi ke Tahrekain, Lahore: Institute of Islamic Culture Rahman, Ali (1914), Tazkr-i-Ulma-i-Hind, Lukhno: Munshino Lakshoor

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