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Muslim Identity Construction in Colonial Punjab: Investigating the Role of Muslim Communal Organizations by Muhammad Abrar Zahoo

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Muslim Identity Construction in Colonial Punjab: Investigating the Role of Muslim Communal Organizations by Muhammad Abrar Zahoo Muslim Identity Construction in Colonial Punjab: Investigating the Role of Muslim Communal Organizations by Muhammad Abrar Zahoor Department of History Quaid-i-Azam University Islamabad Pakistan 2019 Thesis submitted in partial fulfilment of the requirements for the Degree of Doctor of Philosophy in History Department of History Quaid-i-Azam University Islamabad Pakistan 2019 ii Dedicated to my parents vii Acknowledgements I have accumulated so many debts in the course of researching and writing my thesis. First and foremost, my dissertation supervisor Dr. Tanvir Anjum has been a constant source of inspiration, encouragement and wholehearted support throughout my academic career in the Department of History, Quaid-i-Azam University (QAU), Islamabad. Particularly her role in conceiving the idea of doing PhD on the profound question of construction of Muslim identity in colonial Punjab and throughout the research and writing on this project has been an unparalleled one. I owe debts of Himalayan proportion to her. My respectable teachers and friends at QAU are profoundly thanked for their help and encouragement during the course work as well as the research: Prof. Dr. Sayed Wiqar Ali Shah, Dr. Rabia Umar Ali, Dr. Razia Sultana, Dr. Farooq Ahmad Dar, Dr. Ilhan Niaz, Dr. Himayat Ullah Yaqoobi, Fakhar Bilal, Aman Ullah, Misbah Umar deserve special mention in this regard. Higher Education Commission (HEC) of Pakistan is appreciated for International Research Support Initiative Program (IRSIP) fellowship for studying at Royal Holloway College, University of London and consulting sources in various important libraries in London: it was an important milestone during this research project. My supervisor at Royal Holloway Prof. Dr. Francis Robinson gave unflinching support for exploring further sources and honing interpretation and argument. Prof. Dr. Sarah Ansari and Markus Daechsel also supported and guided. Dr. Tahir Kamran, Dr. Sikandar Hayat, Dr. Dushka H. Saiyyid, Dr. M. Naeem Qureshi, Dr. M. Aslam Syed, Dr. M. Rafique Afzal and Dr. Saeeduddin A. Dar inspired me as historians and my teachers. Dr. M. Iqbal Chawla has always supported and encouraged in my academic life. My friends who gave me company during my stay in London, Akhtar Rasool Bodla, Zafar Mohyuddin, Haroon Abbas and Khurram Iftikhar Sahi deserve special thanks for making this trip very enjoyable in addition to academic pursuits. My friends Dr. Khizr Hayat Naushahi, Rai Ahmad Raza, Dr. Ejaz Husain, Dr. Ali Usman Qasmi, Dr. Abdul Qadir Mushtaq, M. Sajid Khan, Ahmad Hasan Chishti, Salman Ahmad, Asghar Leghari, Ghous Shah, Kashif Mumtaz and Asif Tarar deserve my gratitude. My friends at the National Institute of Historical and Cultural Research (NIHCR), Islamabad, Dr. Sajid Mehmood Awan, Dr. Rahat Zubair, Dr. Altaf Ullah and Hassan Baloch have given their input and support in many important ways through discussions and providing important sources available in their rich library and archives. Muhammad Naveed Akhtar is especially acknowledged for his rich and long academic companionship with me. My friends and colleagues, at my work place, the Department of History and Pakistan Studies, University of Sargodha (UOS), Pir viii Ahmad Hassan, Mahr Allah Yar, Ghulam Qadir Dogar, Aqal Wazir, Muhammad Pervez, M. Salahuddin, Saima Perveen, Kausar Perveen and Saima Kanwal are thanked. M. Azam Manika, Dr. Omar Riaz and Fahad Ullah have supported me in my professional and academic life. The wonderful and enriched collections of libraries in central London and the much needed co-operation of their staff made working a wonderful pleasure, and I gratefully acknowledge utilizing the facilities of the British Library, especially the Oriental and India Office Collections and library of School of Oriental and African Studies (SOAS). I wish to acknowledge the kind services of librarians, archivists and other support staff at the Seminar Library Department of History, QAU, Central Library, QAU, Central Library Punjab University, Central Library, UOS, National Documentation Center (NDC), National Archives Islamabad, Punjab Archives (Anarkali Tomb) Lahore and Lahore Museum Library. My greatest debt is to my family. My parents have been a constant bastion of support and encouragement throughout my life, and this research is dedicated to them. M. Iqbal Zahoor, younger brother, has supported me throughout my travels and pursuits unconditionally and relentlessly. M. Iftikhar Zahoor, my elder brother, has been intrinsically important for our family because he has always taken care of various matters at our village. My only sister supported and provided moral support to our family. I am grateful to my wife Ambreen Shaista and children, Husnain and Sophia, for bearing inconveniences imposed by my research trips in country and abroad. I take the opportunity to thank all of those people whose names have not been mentioned above, but they assisted me along the way. Nevertheless, the responsibility of all lapses and shortcomings in the thesis remain mine alone. Muhammad Abrar Zahoor ix Abstract The Muslims in South Asia from their advent by launching invasion on India in 712 AD to their materializing the aspiration to achieve a separate Muslim homeland, i.e. Pakistan in 1947, went through various kinds of socio-political circumstances and responded to the confronting challenges by asserting a range of social, cultural, ethnic, geographical and political identities. Having multiple identities on both levels, the individual and the group, they expressed their associations with those whom they found to have convergence of interests. During medieval era, they remained associated with, even divided into, parallel competing territorial, ethnic, professional, tribal and religious identities, which provided them a sense of pride and prejudice. Among them, the ashraf (i.e. elite) generally endeavored to protect their exclusivism, whereas the commoners of them along with the local convert Muslims adhered to pluralism, heterogeneity and syncretic culture. Shift to the further construction and expression of these identical and ideological tendencies came during colonial era when they found themselves into a situation of political decline, socio-moral degeneration, religious assault and economic marginalization. Being influenced by imperialist policies of the British Raj and the process of modernization of India that they launched, and the conflicting and competing relationship with the Hindu community, the Muslims got highly conscious of their identical strength, which led them to evolve a unique religious nationalism resulting into acquiring a state where they deemed to have what they aspired. Recognizing Muslims‘ plight and challenges, the ideologues and politically influential figures of the Muslim community formed anjumans and organizations including Anjuman-i-Islamia Punjab, Lahore, Anjuman-i-Himayat-i-Islam, Lahore, Anjuman-i-Khuddam-i-Kaaba, Majlis-i-Ahrar-i-Islam and Khaksar Movement, which voiced for their rights and strived to enhance their solidarity by accelerating their communal identical consciousness. These organizations provided them institutionalized assistance to empower them ideologically, educationally, politically and economically. The political circumstances of the colonial Punjab were quite different from the other Muslim majority parts of India, where hence nationalistic x feelings took more time to grow, but it eventually happened during early 1940s and the Muslim population living there manifested their nationalist affection by voting in the favour of All India Muslim League, the political party accredited to achieve Pakistan. The present research presents evaluation of varied theoretical frameworks and by developing a critique on them suggests how the theory of social constructivism explains best the phenomenon of identity construction of the Muslims of colonial Punjab by inquiring the significant role of the Muslim communal organizations. It explains the socio-political, religious and economic dynamics which fostered the communal identities in India generally and in Punjab particularly during the period of the British Raj. It discusses and analyzes the formation of these organizations, their aims, objectives and agendas, their administrative structure and paraphernalia, the strategies and mechanism to pursue their objectives. It evaluates how these Muslim organizations succeeded in developing identity consciousness among Indian Muslims and to what extent these succeeded in achieving their rest of the goals benefiting the Punjabi Muslims. xi List of Abbreviations AHIL Anjuman-i-Himayat-i-Islam, Lahore AICC All India Congress Committee AIML All India Muslim League AIP Anjuman-i-Islamia Punjab AIPL Anjuman-i-Islamia Punjab, Lahore AKK Anjuman-i-Khuddam-i-Kaaba BL British Library BLO Bodleian Library, Oxford CMS Church Missionary Society CPI Communist Party of India DAV Dayanand Anglo-Vedic College INC Indian National Congress MLA Member of Legislative Assembly NAP National Archives of Pakistan NWFP North-Western Frontier Province OIOC Oriental and India Office Collection, British Library PSA Punjab Secretariat Library, Anarkali‘s Tomb RSS Rashtriya Swayamsevak Sangh SGPC Shiromani Gurudwara Parbandhak Committee SPG Society for the Propagation of the Gospel UP United Provinces (Uttar Pradesh) xii Contents Acknowledgements .................................................................................................... viii Abstract ........................................................................................................................
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