THE INDIAN MUSLIMS’ SERVICES TO (1880s – 1930s)

By

NOOR-UL-AMIN

AREA STUDY CENTRE (RUSSIA, CHINA & CENTRAL ), UNIVERISTY OF April - 2015

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THE INDIAN MUSLIMS’ SERVICES TO AFGHANISTAN (1880s – 1930s)

By

NOOR-UL-AMIN

A dissertation submitted to Area Study Centre, (Russia, China & Central Asia) in partial fulfillment of the requirements for the Degree of Doctor of Philosophy.

AREA STUDY CENTRE (RUSSIA, CHINA & CENTRAL ASIA), UNIVERISTY OF PESHAWAR April - 2015

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DECLARATION

I declare that dissertation “The Indian Muslim Services’ to Afghanistan (1880s – 1930s)” is the outcome of my individual research and it has not been submitted to any other University for the Grant of Degree.

Noor Ul Amin February 2016

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AREA STUDY CENTRE UNIVERSITY OF PESHAWAR

Final Approval

This is to certify that we have read the dissertation submitted by Mr.Noor-Ul-Amin and it is our judgment that this is of sufficient standard to warrant its acceptance by the University of Peshawar, for the award of degree of Doctor of Philosophy.

Supervisor: ______Prof. Dr. Fazal-ur-Rahim Marwat Study Centre University of Peshawar

Examiner: ______Prof. Dr. Syed Jaffar Director, Pakistan Study Centre University of

Director Area Study Centre: ______Prof. Dr. Sarfraz Khan Area Study Centre University of Peshawar TABLE OF CONTENTS

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CHAPTER NO TITLE PAGE NO

Introduction 1 Chapter-1 Indians and Afghans Interaction; A 8 Historical perspective Chapter-2 The Indian Muslims’ Services To 40 Afghanistan (During Amir Abdur Rahman Era) & The Contributions Of Afghanistan In The Establishment Of Islamia College

Chapter-3 The role of Dr. Abdul Ghani and other 67 prominent Indian Muslims in the modernization of Afghanistan since 1901 and onward

Chapter-4 The Indian Revolutionaries, Nationalists 108 And Their Services To Afghanistan (1915-1929) Chapter-5 The Indian Muslim services to 143 Afghanistan In 1930s

CONCLUSION 176

APPENDIXES 182

BIBLIOGRAPHY 203 ABSTRACT

This study is an effort to highlight the political and educational

services of the British Indian Muslims to Afghanistan from 1880s to

1930s. It traces the influence of the British Indian Muslims from Amir

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Abdur Rahman to Nadir Shah period. It also underlines the contributions of the British Indian Muslims in spearheading the first constitutional movement which ultimately resulted in the first Constitution of Afghanistan. The modern education in Afghanistan has also been initiated and promoted by the Indian Muslims teachers who were hired by Amir in 1903. The significance of Dr. Alama ’s visit to Afghanistan is also elaborated. The historical epoch under this study is replete with many selfless Indian Muslims who dedicated themselves to serve nation, particularly in the field of education, politics, print media, judiciary and diplomacy. Among them, the services of Mir Munshi Aala Sultan Muhammad Khan, Maulana Najaf Ali, Dr. Abdul Ghani, Muzafar Khan Marwat, Muhammad Hussain, Maulana Saif-ur Rahaman, Fazal Muhmood Makhfi, Allah Nawaz, Dr. Allama Muhammad Iqbal and his companions have been researched in this dissertation. These and many more Indian Muslims served with missionary zeal on meager remuneration for considerable years to erect a modern and democratic Afghanistan as it was a service to and to their own brethren during the period under study.

Besides, introduction, conclusion, appendixes, glossary and bibliography, there are five chapters in this dissertation. Chapter one deals with the historical perspective of Afghan and Indian interaction in different forms like travelers, traders and preachers starting from1747 up to 1880. During that period, various treaties and wars between British and Afghanistan have also been highlighted. The Second chapter discusses the Indian Muslim services to Afghanistan during the reign of Amir Abdur Rahaman wherein the role of Sultan Muhammad Khan, the Chief Secretary (Mir MunshiAlaa) of the Amir,

72 and Najaf Ali is particularly highlighted. Similarly it also deals with the contributions of Afghanistan in the establishment of Islamia College Lahore. The third chapter describes the contributions of Indian teachers who laid the foundation of modern education in Afghanistan, led by Dr. Abdul Ghani and other Indian teachers during Amir Habibullah Khan era. On the other hand, this chapter also highlights the development of various constitutional movements in Afghanistan organized by these Indian Moallimeen. The essence of chapter four is the activities of Indian Nationalists, revolutionaries, agents/spies in Afghanistan. Prominent among them are, Mulana Saif-ur-Rahman, a revolutionary who served Qazi Askar (Military Justice/Judge) and envoy on behalf of Afghanistan in USSR, Abdul Haq and Najaf Ali, the British spies/agents and Abdul Akbar Khan Akbar, a nationalist. Chapter five recounts the significance of Allama Muhammad Iqbal and his companions’ visit to Afghanistan to give educational awareness to the Afghan youth. The conclusion is drawn on the basis of findings that the British Indian Muslims during the period (1880s – 1930s) played a significant role in the development of Constitutionalism and propagating modern education in Afghanistan. It is also found out that some of them were spying for the British Indian Government, but many were sincerely working for the bright future of Afghanistan in high official capacities. The methodology of the dissertation has been historical, descriptive and analytical.

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ACKNOWLEDGEMENT

It’s an immense pleasure for me to be enabling for accomplishing this challenging task of this dissertation, entitled “The Indian Muslims’ Services to Afghanistan (1880s-1930s)”. The credit goes to my honorable supervisor Dr. Fazal-ur-Rahim Marwat, who provided me valuable guidance and time despite his numerous commitments. He guided me to have accuracy each and every point in this work, without his guidance it was impossible for me to accomplish this task. Besides, I am offering my heartiest thanks to my teachers, especially late Dr. Muhammad Anwar Khan for his encouragement and valuable guidance throughout in his presence in the Centre. I offer my woe to the Director of the Area Study Center, Dr. Sarfraz Khan, he provided me opportunities of learning in every step of my long stay in the Center, its his blessing that now I am accomplished this task, which was once in my dream. I also render my thanks to all the non-teaching staffs and friends especially Syed Anwar Ali Shah, Sahar Gul, Rooh ul Amin in the Centre.

I offer my thanks my colleagues Younas Khan and Fazli Rahman Haji sb for their cooperation in terms of the facilitation of time and courage during my research work.

At the end I offer my greatest love, affection and thanks to my late parents, without their guidance and love I would never be in this position, so the credit really goes to them. I thank my brothers and sisters they have provided me time, money and courage during my study. I also thank my children, Bahzad Amin, Hibba Noor, Talha Amin and my wife Hina Naushad provided me time, courage and affection during the course of my study.

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Last but not the least; I have no words to express my gratitude to Mr. Asghar Jani, who left no stone unturned in the composition of my research thesis.

Noor ul Amin

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GLOSSARY

1. Amir: Nobleman, Ruler, Prince 2. Afrad-e-Police: Sepoys. 3. Badrag: escort. 4. Bozgars: sharecroppers, peasants 5. Butparast: gods worship 6. Diwani or Sulatan:, crown lands 7. Darbir-ul-Mulk: Private Secretary to the Amir; Secretary of State 8. Darbar: Royal Court 9. Firqa Mishar: Major General 10. Firqa: Division 11. Faujdar: Commandant 12. Ghulam Bacha: pages (often the sons of Afghan nobles and high officials) 13. Hamsaya: Client (lit. One who shares shade), needs protection. 14. Hasht nafri: compulsory military service. In every eight members, one was supposed to join armed forces. 15. Hanafi Sunn: sunni sect following Hanafi school of Islamic Sharia. 16. Hijra: migration of Prophet Mohammad from Makkah to Madina. 17. Ijtihad: independent reasoning (deducing laws was regulations from the original text of the Holy Quran and Sunna of Prophet Mohammad (pbuh). 18. Ijma: Consensus of religious scholars on solution of some issue. 19. Itimad-i-Daula: Chief Secretary; Prime Minister

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20. : Traditional gathering to decide an issue. 21. Ishik Aghasi Huzuri: Private Secretary 22. Jamud: Stagnation 23. Jerib: unit of measuring land (half acre). 24. Kafir: Non-believer, infidel. 25. Kafilas: Trade caravans. 26. Katib: Clerk 27. Khan: Head of a village or clan, assumed name also. 28. Mufti: Chief Judge of the Sharia Court. 29. Mujtahid: person doing Ijtihad. 30. : Munshis in Hindi, writers of court decisions. 31. Mahram: close relative accompanying women. 32. Madrassa: religious seminary 33. Masahibeen: family name of King Nadir Shah father of King Zahir Shah. 34. Mushroota Awal: name of first constitutionalist movement in Afghanistan. 35. Mujadid: a person who renew or reformer of Islamic Law.\ 36. Melmastia: Hospitality. 37. Mushroota Khawahan: those who wanted a constitutional government. 38. Mulk: the private lands. 39. Munshi: Writer; Secretary; Clerk 40. Mamoor: Incharge of office. 41. Maulana: a person who is well-read in religious text. 42. Mullah: graduate of ordinary madrassa. 43. Mudir: Director

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44. Nizamnama: name of constitution introduced by King Amanullah. 45. Nanawatai: coming in, surrender. 46. Pukhunwali: the Pathan code. 47. Pohanyar: Senior Lecturer or Assistant Professor 48. Pohanmal: Assistant Professor (Senior). 49. Pohandwi: Associate Professor (Junior) 50. Pohand: Professor (Full). 51. Pohantoon: University. 52. Pardah: veil for women. 53. Pir: a saint or holy man 54. Powindas: nomads 55. Purdah, chadry, burqa, hijab: are various names for veil. 56. Qiyas: analogical reasoning. 57. Qazi: Judge. 58. Qazi-ul-Quzat: Chief Justice: 59. Qazi Daftar: High Court 60. Ramazan: name of fasting month of Muslim. 61. Rais-i-Shura: Speaker Parliament 62. Rais-i-Daulat: President 63. Rais-e-Pohanzai: Principal. 64. Rais-i-Pohantoon: Vice-Chancellor 65. Sunna: acts of Prophet Mohammad (PBUH). 66. Sheikhs: followers of a religious personality. 67. Sarhaddar: in charge officer of border. 68. Shamilat: communal lands. 69. Sadr-e-Azam: Prime Minister 70. Shura: Parliament

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71. Sharam: dishonor 72. Salaf: the first three generations of the Prophet (lived from the 610-712 A.D). 73. Sherkats: private firms. 74. Sofi: holy man, followers of a religious order. 75. Taqlid:to follow or imitate. 76. Taweez: amulet. 77. Ulasi Jirga: lower house of parliament. 78. Ulam: graduates from major madrasa’s, such as, Daoband in India. 79. Waqaf: religious holdings. 80. Weikh zalmyan: awakened youth. 81. Wakil-e-Shura: Member Parliament. 82. Wizarat-i-Matbu’at: Ministry of Press 83. Wizarat-i-Ma’aref or Nazir-ul-Ma’aref: Ministry of Education 84. Zan, Zar, Zami: women, gold and land. 85. Ziarats: shrines.

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DEDICATION

I dedicate this Ph.D dissertation to My beloved younger Brothers and Sisters. They always prayed for My success.

CHAPTER – 1

INDIANS AND AFGHANS INTERACTION;

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A HISTORICAL PERSPECTIVE

This chapter describes the historical interaction of Afghan’s with India, after its inception. It discusses, the personal interaction of the founder of Afghanistan, since his childhood upto his attack on Marhatta in 1761. It also highlights the spiritual relations of Ahmad Shah Baba with his Indian Pir, Mian Umar Chamkani. The services of Indian Muslims have also been discussed in the chapter. Besides, a brief description of the two Anglo-Afghan Wars and their impacts on the British India has been mentioned in the chapter. At the end a short history of Abdur Rahman has been narrated to make a link for next chapter.

Afghanistan as an independent state came on the map of the world in 1747,1 however, it shared the Political destiny of the Indian sub-continent for centuries. Afghanistan is situated on the historic trek/routes of human migration from inner Asia to South Asia. The human movements carried with it the human civilizations, cultures and

1 Ahmad Shah Abdali laid the foundation of the modern state of Afghanistan, he belonged to the speaking Qandhar area of Abdali branch of Sadozai (Populzai) clan. Since the Pashtun hold a sizeable portion of the population of Afghanistan, they had been providing political elites to Afghanistan since then. Ahmad Shah’s house or the Abdalies surrendered this authority to the Paindakhels of the group another clan of the Abdalis in 1818, who ruled till 1929. When another scion of the same house the Yahakhels under Nadir Khan occupied the throne of Afghanistan from the non- Pukhtun Habibullah nicknamed Bachasaqa, who had come to power as a result of a British inspire rebellion against Amanullah the last of the Paindakhels.The Yahya Khels ruled till 1978. Nadir, Zahir and Daud were all Yahyakhels. Since, at the beginning of the last half of the 20th century the Yahya Khel were divided among themselves which encouraged growth of the new political elites in Afghanistan. Both Zahir and Daud used new political elements to their advantage. Thus political power shifted from the Yahya Khels to the other elite groups – the army and the ideological elites. Communist ideas entered Afghanistan during this period, which brought first Daud to power in July 1973 ending the royalty and later pushed Daud out from the power in April, 1978 cleaning Afghanistan of the Yahya Khels.

81 religions. Islam came to the sub-continent predominantly via Afghanistan, and it subsequently brought a large number of well- known leaders, both spiritual and political sphere of life. Most of the ruling of the Muslim India were Afghans, who followed saints of Afghan origin in the sub-continent.

British India and Afghanistan had been close neighbours. They had cultural ties, especially through movements of people and exchange of ideas. Whenever, the British atrocities over the Indian people reached their highest point, the natives had no other choice left to them but to search out for them some places of refuge, from where they could also direct their energies against the then British government. Naturally the Indian Muslim looked towards Afghanistan in several cases. For them, Afghanistan was the best suitable place, from where; they could easily resume their anti-British activities. However, for others, Turkey was being a Muslim state, which was a best suited than any other country: because they could travel in their individual capacity as well as in groups.

It is interesting to know that the founder of the State of Afghanistan, Ahmad Shah Abdali born in .2Ahmad Shah Baba was the 2nd son of Zaman Khan Abdali, who belonged to the Sadozai Sector of Abdali tribe. Later on, Ahmad Shah Baba acquired “Durani” as suffix to his name. Ahmad Shah appeared on the scene, when Nadir

2 Ahmad Shah Abdali was born in 1722 at Multan, but not at as mentioned by some authors; because in Multan at the exact birth place of Ahmad Shah, there is a monument which bears his date of birth, besides, it is another proof that the adjacent road has also been named as Abdali road. He was the son of Zaman Khan, once the Abdali Governor of Herat. Daulat Khan, the grandfather of Ahmad Shah had remained Governor of Arghistan. Ahmad Shah’s mother, Zarghuna was from Alkozai sub-tribe of Abdalis.

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Shah Afshar was assassinated in 1747.3 At this stage the Afghan elected him as their Chief and defeating the Persian rulers. He was formerly crowned as the king at the mosque of . He assumed the title of Shah as well as Durr-i-Durran. The new Afghan state towards India included Peshawar, Darajat, Kashmir and . He died on 23rd October, 1772, and was buried at Kandahar. He was followed by a succession of princes, who fought with each other for the next quarter of the 19th century and intrigued of the Afghan throne with the Barikzai tribe.4 The Muslims of the sub-continent took pride in the growth of a Muslim State, on the North Western fringes of the sub-continent. The idea of Muslim State in India, in the middle of eighteenth century was confronted with many threats, i.e internal and external. The former threats were posed by Sikh, Jat and Marathans, while the later threat was from the Europeans on the coastlines, the English and the French. The Mughal King Shah Alam and the spiritual leader Shah Waliullah approached to Ahmad Shah Abdali, who responded promptly and crushed the Maratha at Panipat in 1761.5 The

3 Ahmad Shah Abdali after the assassination of Nadir Shah Afshar, Ahmad Khan, a general, declared independence in Kandahar and founded a new empire which included all the Pushto speaking tribes. His Abdali tribe was renamed the , because the other Pushtoon tribes considered them as interlopers and the term began at the era Abdalis, his grandfather Daulat Khan, Governor of Arghistan. “Daur” means epoch, later on came (Durran), means his time; eventually “Dauranian” and finally . One of Ahmad’s titles as an independent ruler was “durr-i-dauran” means the pearl of the age. 4 It is interesting coincidence that exactly 200 years before Pakistan, in 1747 Ahmad Shah Abdali laid the foundation of a state for his countrymen called Afghanistan. To Abdali lay open other choice also to carve out a dominion in Persia or India, but he preferred to find out a homeland for his community. The capital of the new state under Abdali remained Qandahar. Later on Taimur Shah shifted the capital from Qandhar to . Moreover, his successors also made Peshawar as a capital for winter season. 5 The destruction of the Marhatta Power not only brought the extension of the British Indian Empire to the banks of Indus and Sutlej, but also led to the creation of a powerful Sikh State in the Punjab neighbouring Afghanistan but equally inimical to her out of Ranjith Singh’s sharing of Russian dread with the

83 second call for assistance was to Tipu Sultan of Mysore, to Zaman Shah of Kabul, which somehow could not be materialized.6 When the East Indian Company gained the political power in the subcontinent; and gradually seized most of the states, the rulers who wanted to retain their independence felt threatened. After losing all hope of any support coming from the Mughal state; Tipu Sultan of Mysore wrote a letter to the Ottoman caliph for help; instead of extending help, the caliph betrayed Tipu sultan by handing over the letter to the British government.7

AHMAD SHAH ABDALI AND MIAN MUHAMMAD UMAR CHAMKANI: Ahmad shah Abdali had spiritual relation with the Indian Muslim before the war of Panipath, as he was the disciple of Main Umar Chamkani. He came to Peshawar soon after, when he ascended to the throne to meet his Pir Main Umar Chamkani.8

Kala Khan, the grandfather of Hazrat Mian Muhammad Umar Chamkani was a famous saint, belonged to Bajaur. At that time there was no concept of settled government, therefore, panic prevail every where. The Political scenario in the area was distasteful which brought chaos in the life of every one. Thus, it was very difficult for Kala

British. The Russian dread was, therefore, the only cementing bond of the British-Sikh alliance in planning and executing the British aggression against Afghanistan by Auckland 1838. 6 The British were keeping a very vigilant eye on the political developments within India through their envoys and emissaries at the Marahatta, Mysore, Mughal and the Sikh Courts. The Battles of Plassy in 1754 and Baxar in 1764 made the road open to the whole of India. Afghanistan remained under British surveillance reports through sources based in Punjab long before Elphinstone and Burnes were sent on missions to beyond the Indus River. 7 Ali, M. (18-5-2014). Identity Crises. : The Daily Dawn. 8 Hafiz G. M.M. G.(1965). Shahnama Ahmad Shah Abdali. Peshawar: n.p. Pp. 25-27

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Khan, to live there more, because he was mystic and sufi saint; and detest from such barbarism. Hence, he was in searching of place to spend a reclusive life, in this way, he moved towards India in search of solace.

The King Shah Jehan was informed of his arrival at Lahore; he welcomed him warmly and bestowed the area of Farid Abad as fief for livelihood (sustenance). Thus, Kala Khan settled there and lived peacefully. Later on he married in Lahore, it was 1653, his son Ibrahim, the father of Mian Umar Chamkani was born, with the passage of time, Kala Khan was enthusiastic to go back to his native town, Bajaur. When he reached in the area of the Yousafzai Pathans tribe Khado Khel, he was martyred in Kala Village near Mandan. In the area of Buner, there is a village known as Kadu Khel, situated in the extreme south; at that time the population of the area was approximately 35 thousand; the area presents a very beautiful panorama because of its attractive scene. There is a village, known as “Kalan” which refers to the name of the grandfather of Hazrat Mian Muhammad Umar Chamkani, there he was being martyred. At that time, the father of Hazrat Mian Sahib his name was Hazrat Ibrahim also accompanied his father Hazrat Kalan.9 The sudden martyrdom of his father brought enormous difficulties for him; hence he (Hazrat Ibahim) moved back to Bajaur. After spending some time there, he again went to Farid Pur (Lahore). Later on he married with “Chughi Bibi” she was the daughter of Saeed Khan of Chugha Khel tribe, within a few years; a child was borne; he was named Mian Umar Chamkani. When Hazrat Ibrahim (the father of Mian Muhammad

9 Hanif, Dr. M. (1987). Hayat wa asaar Hazrat Mian Umar Chamkani. Peshawar: Islamia College Peshawar. P. 34.

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Umar Chamkani) died; the maternal grandfather of Mian Umar; Saeed Khan brought them at Chamkani. Thus Mian Umar and his family completely settled at Chamkani. Later on when Mian Umar died, he was buried in Chamkani.10

As Maulana Musood Gul narrates the situation, “When Ahmad Shah Baba reached in Peshawar, he visited the places of different Pakhtun Pirs. When he met with the Mian Sahib in his place, then he quite to go to other Pirs and accepted him his own Pir. Ahmad Shah Baba respected too much to his honorable Pir: and was always his obedient.11 Moreover, when Ahmad shah Baba had time to come to Peshawar; he always visited 1st the residence of his honorable Pir and kissed the place of the upper part of the door; Maulana Masood Gul mentions his (Ahmad Shah Baba) visits in one of his poem as:

O, Ahmad Shah Baba Came,

Like, Nightingale, Visit to Chamkani’s garden.12

When Ahmad Shah Baba came to Peshawar; he got down from his horse near (Bala Pul) Bala Bridge and reached in Chamkani on foot. Thus, when Ahmad Shah Abdali was going to attack on the Marhatas in Panipat, he came to Peshawar and discussed

10 Sabir, M. S. (1986). Tareekh-e-Suba Sarhad. Peshawar: University Book Agency. P. 161. 11 Gul, M. M. (n.d). Munaqiba Majmoghay Nazama Afghani (Qalami, Maulana Abdur Rahim). Peshawar: Pashto Academy, University of Peshawar. P. 3. 12 Hanif, M. H (1987).Hayat wa Asar, Hazrat Mian Umar Chamkani (). Peshawar: Islamia College Peshawar. Pp. 75-82.

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all the matters with his pir, Mian Umar Chamkani. His pir assured him that he would be successful in the war against the Marhatas.13

THE FIRST ANGLO-AFGHAN TREATY:

The British concluded a treaty with the Sadozai ruler in 1809: The participants were Shah Shuja and the special envoy of British Indian government, Mountstuart Elphinstone at Peshawar, aiming to prevent the invasion of French and Qajars of Persia to the British India with the help of Shah Shuja and in return, the British guaranteed to support Shah Shuja’s government.14 The main theme of this treaty was to save the vulnerability of British Indian Empire from its northwest, so that India should continue to serve the colonial requirements of British without any potential threat from around. This brief but comprehensive treaty comprising only three articles clearly defines the success of British diplomacy in this region. As per provisions of Article 1, “Afghanistan became an intolerable zone for both the Persians and French. The former was situated as a next door neighbor of Afghanistan, while the later was situated far away from Afghanistan”. This treaty provides basis for future friendship treaties as it says, “Friendship and union shall continue forever between Afghanistan and Britain”.15

Shah Shuja was dethroned by his step brother, Shah Mahmud; fortunately, he was able to regain it back; for some time, Shuja faced

13 (1377 Hijry ). Ningiyalay pukhtana aaz Alhaj Muhammad Khanmir, Peshawar: n.p. p. 133. 14 Aitcheson’s, C.W. (1997). A collection of treaties, engagements and sanads. Islamabad: P. 11. 15 Barr, W. (2003). Journal of a March from to Peshawar and from Thence to Kabuk. New Delhi: Munshiram Manoharlal Publishers. P. 210.

87 tension between , but at that time, he won the favours of the British Agent C.M. Wade. Shah Shuja’s alliance with the British sharpen the apprehensions of the of Qandahar to seek Persian support, against him.16

It was in 1818, the Sadozais and the Barakzais quarreled with each other in Afghanistan. The rule of Sandozis was ended by the Barakzis, and who were later split into seven States, each held by one of the Barakzis.

ABDALI ( DURANI) TRIBAL STRUCTURE:

Abdali(Later Durani)

Zirak

Popalzai Alikozai Barakzai

Saddazai Muhammadzai In power, 1747-1818 In power, since 182617

16 Younas, S. F. (2005). Afghanistan A Political History. Peshawar: The Aays. P. 355. 17 Dupree, L. (1973). Afghanistan.New Delhi: Princeton University press P.333

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SYED AHMAD BRELVI, KHALISA DARBAR AND AFGHANISTAN:

The Muslims of India had launched a religio-political struggle (Jehad) against the Sikh atrocities in the Frontier (Khyber Pakhtunkhwar) under the command of Syed Ahmad Brelvi;18 who is believed to have acted upon the direction of Shah Abdul Aziz, the illustrious son of Shah Waliullah.19 Syed Ahmad Brelvi travelled to Afghanistan in 1826, to warn the Barakzai clan for their disunity, thus, its ultimate result was that the Islam became strong in the area.20 In this way, Dost Muhammad Khan a Barakzai ruler united the Barakzai clans against him; and he provided efficient administration to his country.21

18 Syed Ahmad was the son of Muhammad Irfan, born in 28th November, 1786 at Rai – Baraly (Audh). He belonged to a Syed family. His family came to India during the reign of Sultan Shamsuddin Altimash and settled in Kara – Mankpur. He received the Islamic education from Shah Abdul Aziz and Shah Abdul Qadir. 19 Hazrat Shah Waliullah established a section of Mujahidin at Madrassa Rahimia, which produced Mujahidin of Islam like Hazrat Syed Ahmad and Hazrat Shah Ismail, who were successful in destroying the nefarious designs of the Sikhs in 1831 at Balakot. 20 In 1830-31 Wahabi Movement led by Syed Ahmad Brelvi who was a disciple of Mohammad Bin Abdul Wahab of Arabia (1704-92). Sir W.W. Hunter, a British analyst and an ICS officer, was assigned to prepare a report about discontentment among the Muslims of India (published as Our Indian Musalmans). It was considered an authentic document on Syed Ahmed’s Wahabi Jihad movement. According to Hunter, Syed Ahmed, under the influence of Mohammad Bin Abdul Wahab, recruited during early 19th century, the Jihadis, from Bengal, Bihar, Awadh and Agra, the areas, which were under the administration of . British officers had the knowledge of this recruitment and they let it happen because the target of this recruitment was not the British, but the of Ranjeet Singh. Hunter narrates stories of young Muslims, doing menial jobs in the East India Company, applying for long leave and the Company’s officers granting them. Syed Ahmed was successful in conquering Peshawar and its surrounding areas upto Balakot. 21 The Mujahidin movement recorded in British accounts as “Wahabi Movement” made its debut on the Frontier in 1826, when the Sikh rule was firming up in the Frontier. The Muhajidin had their first encounter with the Sikhs at Nowshehra in December 1826. This aroused the local Barakzai rivalry also and Mujahidin moved to Panjtar. From here they operated most successfully occupying Peshawar and then Amb in 1830. This caused friction with the local Khans and

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The agreement known as Tripartite Agreement was singed amongst Shuja, Ranjit Singh and the British in 1883, stating if Shuja was successful he would cede Peshawar and Darajat to the Sikhs. It was considered a notorious bargain of Shuja with the Sikhs, a sale of and Balochs for the thrown of Kabul. In 1834, Shuja occupied Shekarpur in and advanced towards Qandahar, Amir Dost Muhammad Khan of Afghanistan and his Sardars in Peshawar and Qandahar were not on the same page; rather the Sardars were in unison with the Sikhs. Dost Muhammad Khan inflected a crushing defeat on Shah Shuja. Thus, he became injured and taken as prisoner in 1833, in the battle of Kandahar. Amir Dost Muhammad Khan failed to capture Peshawar from Sikhs in 1836. Ranjit Singh showed more concessions to the Afghan Sardars to cause disunity amongst their ranks. Besides, Herat in many rulers likes Shaiban Khan.22 The Shah of despite British warnings and threats moved on Herat in 1837, threatening the integrity of India and Afghanistan, both Shah’s suffered a defeat in Herat. The British government sent a message to the Shah of Persia, through M.C Neil, to keep his hands off from Afghanistan, as its alliance with the Russian was against the British interest in India. The British threat worked and Shah retreated to in 1838. Some experts say that Herat was not as important as it was posed by different Englishmen. In 1838, he signed another agreement with the Sikhs,

the Barakzai Sultan Muhammad Khan. At Balakot they were confronted by the Sikh army under Sher Singh. Syed Ahmad was killed and the Mujahidin lost hold over their men and material. 22 Uzbek ruler, was killed by Shah Ismail in 1509, hence, Ismail became the founder of Safavid of Iran. Safavid were replaced by Persian till 1715, the capture of Herat by Ahmad Shah Abdali, Nadir Shah Afshar of Iran regained Herat in 1732. Finally, Herat changed to the hands of Ahmad Shah Abdali in 1747. Herat was the last refuge of Sadozai rulers. In 1830 the Qajar eastward expansion was stopped by the threat of the British to the Persian rulers.

90 which was more harmful than the previous one in which Shuja disclaimed so many things.23

THE FIRST ANGLO-AFGHAN WAR:

The first Anglo-British direct contact was started in 1809, when Mount Stuart Elphinston and Shah Shuja signed an agreement. In 1838, Governor General Auckland decided to march across the Indus; and issued Simla Manifesto, which aimed at conquering territory of Afghanistan for the restoration of Shah Shuja.

Russian and Persia did not come to the support of the Kandahari Sardars and the Amir of Kabul full support against the British and Sikh aggression. The ruler of Kandahar fled from Kandahar and left the city to the combined forces of Shuja and the British. The British and Shah Shuja singed another treaty in 1839, which allowed the British forces to stay in Afghanistan; Shuja had to pay, partially for occupation.24 Thus, Shuja was not free to make foreign relations without British permission. Ever increasing Persian influence and secret dealings of some of the officers of Shah Kamran with the Persians definitely compelled British to enter into a defense treaty in the disguise of friendship dealing with Shah Kamran to check and arrest the Persian influence in Kamran’s Court. Major E.D’ Arcy Todd, the Envoy of Governor-General of India and Shah Kamran of Herat himself inked this treaty on 13th August 1839. A careful worded defense treaty in the wrapping of friendship of the British influence to

23 Aitcheson, W.C (1997). A collection of Treaties, Engagements and Sanads. Islamabad: Rearranged and printed under authority of the Secretary Minister of Kashmir Affairs and Northern Areas and States and Frontier Regions. Pp. 113- 115. 24 Warburton, R. (2007). Eighteen years in the Khyber. Lahore: Sang-e-meel Publications. Pp. 16-18.

91 the courts of both Shah Kamran and Shah Shuja. On the other hand, it allowed British to control foreign dealings of Kamran and serve the anti-Persian interest of the British. This treaty explains the diplomatic acumen of British. Under Article 2 of this treaty the British succeeded to bring Shah Kamran under their diplomatic influence so that a power on the Persian borders should remain loyal to the British. And on the other, under Article 5, they tactfully convinced Kamran to end slavery that may invite neighbouring power to invade Herat on the pretext of human trafficking. Article 6 assigned British a pivotal role to play in the event of dispute between Shah Kamran and Shah Shuja. In this way the British succeeded to bring under their influence two rivals. Article 7 and 8 allowed British to take into their hands the foreign relations of Shah Kamran. This treaty was a great diplomatic success for the British.25 Shuja never became popular in Kabul during his 2nd rule because of under influence of the British. Sir Henry Durand described the situation that the Kabul being in the hands of the foreigners, the affairs of the state was run on the discretion of the British. The Afghans were annoyed with Shuja as well as the British. Sir Fraser Tytler has also remarked that the feelings of the Afghans had been disregarded. Dupree commented that the 2nd tenor of Shuja was short and unhappy as supported by the English Military might. The 1st year of the British occupation of Afghanistan, therefore, created strong reaction among the people. The Afghan Sardar resented the debauchery of Burn’s and killed him and looted his treasury. Amir

25 Shuja entered in Kabul in August, 1839. The British conquered and left Ghazni in 1839. Dost Muhammad Khan and his sons left Kabul in 2nd August, 1838, and after gathering Army reentered in 6th August, 1839.

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Dost Muhammad Khan, who had entered to Afghanistan.26 was defeated, in November, 1840 Amir Dost Muhammad dismayed of the Afghan unity surrendered to McNaughton, who honoured him McNaughton, sent him to India with escort. Two Afghan Sardars, Sardar Muhammad Akbar Khan son of Sardar Dost Muhammad Khan and Sardar Sultan Ahmad son of Sardar Muhammad Azam Khan defeated British forces in 1840, in and Kabul. McNaughton, negotiated peace terms with Afghanistan, but the Afghans did not listen and sent their own terms, stating that the Afghans did not trust Shuja – McNaughton signed treaty.27

The official seizure of the Punjab from Sikhs to British in 1849 was as a great development. Peshawar, and Derajat went under British official control after the withdrawal of Sikh power from there. At the same time, a descendant of Barakzai ruling Afghan family at Kabul, Amir Dost Muhammad Khan was extremely weak to counter the contestants of Kabul Court. Hence, the British driven by a desire to have peace trans-Indus, and Dost Muhammad Khan to become powerful. The British succeeded to seek an assurance from a Barakzai ruler regarding peace in their newly acquired territories located trans-

26 During the first British invasion of Afghanistan in 1838, strong contingent of the Indian Mussalmans under Maulana Naseeruddin fought with the help of his own brothers and suffered heavy casualties at Ghazni in defence of . 27 Shuja, Ranjit Singh and the British signed an agreement in 1838, the treaty was consisted of fourteen articles. The essence of the treaty was the distribution of territories of Shuja amongst the Sikhs and the British. Prior to the British signed agreements of the same nature with the Nawab of Bahawalpur, Amir of Sindh and Maharaja Ranjit Singh. McNaughton was deputed to the court of his highness; and the result of his mission has been the conclusion of a tripartite of the British, the Maharaja and Shah Shuja. According to the treaty his highness was guaranteed in his possession, while Shah was made bound to cooperate with Shah Shuja in the restoration of throne. The friends and the enemies of any one of the contracting parties were declared to be common friends and foes.

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Indus. Treaty of friendship and Alliance concluded with Amir Dost Muhammad Khan of Kabul dated 30th March 1855. The catchword of this treaty was ‘friend of friends and enemy of enemies.’ Like other previous treaties and memorandums, this treaty was also in fact a defense treaty that enabled British to maintain their authority in the newly occupied areas located northwest of India. The three articles of this brief and concise treaty revolves around just one theme that is ‘acceptance of British territorial control over former Afghan areas by the Afghans themselves.28

Amir Dost Muhammad Khan and the British government entered into another agreement for a subsidy on 26th January 1857. The Persian refusal to evacuate Herat under treaty of concluded between England and Persia in 1857, alerted the British officials in India. The reported Persian intentions about their interference into the areas under control of Amir Dost Muhammad Khan further complicated the matter. In a bid to thwart such Persian intentions and got Herat vacated from Persians, this lengthy agreement took place between Amir Dost Muhammad Khan and Sir John Lawrence and Lieutenant Colonel H.B. Edwards, representing East Indian Company. The agreement enhanced the subsidy of Amir Dost Muhammad Khan by the British to Rs.1,00,000 per month, so that Amir should effectively meet his military expenditures to face Persians. The agreement comprised 13 articles, infested with a British desire to woe the Amir of Kabul, Dost Muhammad Khan in their trap against possible Persian incursions into Amir’s areas. Besides, increasing Amir’s subsidy to Rs.1,00,000 under Article 1, the article 4 and 6

28 Khan, Dr. M.A. (1963). England, Russia and Central Asia (A Study in Diplomacy). Peshawar: University Book Agency. P. 95.

94 tactfully brackets the use of this subsidy for the military use only. The presence of British troops at the Amir’s disposal further explains that this defense nature agreement was concluded to enhance the British influence in Amir’s court. The dictum of friend of friends and enemy of enemies is fully reflective in this agreement.29

THE INDIANS AND SHAMSUL NAHAAR:

Indo British influence continued in Afghanistan during the second tenor of Amir (1863-1879), with the publication of the first books, which included translations of British Military works and the first Afghan periodical Shamsul Nahaar. The main objective of the periodical was to kindle the idea originated by Jamaluddin Afghani that the public should be informed by the press of all the government’s decisions. The people were to be made aware about the ongoing situation in the country. Thus, Shamsul Nahaar or Shamsul Akhbar was the first newspaper of Afghanistan, started in 1871 to provide information about the different issues to the public. The Chief Editor of the newspaper was Qazi Abdul Qadir Yousafzai Peshawari and the Sub-Editor was Abdul Ali Taizai. In the beginning it was published twice in a month, then, it was published weekly, at last it was published daily.30 Later on, in the 2nd tenure of Amir Sher Ali the

29 Khan, Dr. A.M. (1989). Russian Attempt at Seizure of Afghanistan. Peshawar: Biannual Research Journal, Central Asia, Area Study Center, University of Peshawar. Pp. 52-53. 30 After the second Anglo-Afghan war, which effectively put an end to Afghanistan’s first newspapers, Shamsul Nahar, foreign imports such as the Calcutta based Habl-al-Matin provided the main source of information on what was happening abroad. In 1906, Maulvi Abdur Rauf Khan, a teacher at the royal faculty wrote to Amir Habibullah’s Chief Minister Abdul Quddus Khan, proposing to publish a paper entitled Sirajul-Akhbar Afghanistan. This proposal was approved; the first and only issue was published on 11th January, 1906. Najaf Ali an Indian was an active member of this newspaper.

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Chief Editor of the Shamsul Nahar was Syed Jamaluddin Afghani. During that time the number of the pages was increased from four to sixteen and most of the editorial was written in , instead of Irani Persian. At last, it was 1878; some English portion was also included and published.31

According to another source, some historians mention the name of a periodical “Kabul” while referring to the services of Syed Jamaluddin Afghani. They say that the periodical was in circulation during the regime of Amir Muhammad Azam Khan. Mr. Al Bakdanov in his work “Islamic Culture” says that “Kabul” was in circulation during the 2nd tenure of Amir Sher Ali Khan. While other writers had mentioned that “Shamsul Nahar” was also founded and circulated by Syed Jamaluddin Afghani. As there is no decisive proof about this periodical known as “Kabul”. But, it shows some authenticity that the name “Kabul” is derived from name “Shamsul Nahaar Kabul” written on the corners of the newspaper. Syed Jamaluddin Afghani’s eagerness for publishing a newspaper could also be traced from the fact that before coming to Afghanistan, a society namely “Um-ul-Qura” was established in Hijaz (Arabia). This society published a newspaper of the same name in which it was stated that Syed Jamaluddin Afghani had prepared a sketch of newspaper. But this newspaper could not be published regularly. Yet, it might be affords, which gives birth “Shamsul Nahaar” after Syed Jamaluddin Afghani left Afghanistan.

31 Noor, W. (1979). Newspapers and Journals of Afghanistan (Persian). Peshawar: Bi-annual Research Journal, Central Asia, Area Study Centre, University of Peshawar, issue no. 3. P 60

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Though, Syed Jamaluddin Afghani left Afghanistan, but his reformists thought were bearing fruits in Afghanistan.32

According to another source, the idea of public responsibility of the press in Afghanistan was introduced by Syed Jamaluddin Afghani: During the short reign (1867-1869) of Amir Muhammad Azam Khan. Afghanistan was beset in the 18th and 19th centuries by intermittent strife and civil war. Azam Khan trapped feuding chieftains, embraced Jamaluddin’s ideas and thought that publication of newspaper might help to bring unity and hormony throughout their factious land. Jamaluddin Afghani who became Azam Khan’s Prime Minister was credited being the editor of a journal entitled Kabul. Unfortunately, no issue of this Journal is available in public libraries, although references are made to it in several Afghan publications affirming that Jamaluddin Afghani was its editor.33

Afghanistan’s scholars refer to the period that Jamaluddin Afghani succeeded through his pen in bringing harmony among the contending chieftains. They had also elaborated that he had been in obstinacy and nepotism with Azam Khan. Such action not only brought an end to his rule but also suspended all publications for a decade. Although, Jamaluddin’s idea of public responsibility of the printed page did yield had quite obvious results. The idea of

32 Rafi, H. (1982). Pa Afghanistan ky Jamaluddin Afghani Khidmatoona. Peshawar: Bi-annual Research Journal, Central Asia, issue No. 11, ASC University of Peshawar. Pp. 12-14. 33 Marwat, Dr. F. R. (1995). Jamaluddin Afghani and Islamic Resurgence in . Biannual Research Journal, PAKISTAN issue No. 31-32. Javed Printers. Pp. 46- 49.

97 responsibility of the press penetrated like a strong gale into every humble dwelling in the country.34

After a decade of secrecy, early in 1879 “Shamsul Nahaar” means the day light sun, came into the operation. This monthly paper under the editorship of Qazi Abdul Qadir Peshawari Yousafzai was actually in operation since 1873, on a restricted circulation for fear of inflaming public temper. Early in 1879, it appeared as bi-weekly in the reign of Amir Sher Ali, later on unfortunately he was dethroned.35

Lord Lytton, viceroy of India in 1876, when failed to cultivate friendship with the Afghan ruler and his chiefs tried to tame them by adopting policy of “divide and rule”. This man oeuvre of the British was publicized by “Shamsul Nahaar” and spread across Afghanistan. It served as a political publication among the proud Afghan populace and beyond the borders of Afghanistan.

Anti-British feeling and its political repercussions were visibly manifested in Central Asia, particularly among the Muslims of India. The British government considered Shams anti British propaganda as one of the main reasons for the alarming situation in India; and therefore, they took some steps to stop “Shamsul Nahaar”. The journal discontinued at the end of 1879.36

Similarly, in India, nearly in the same name a newspaper “Shamsul Akhbar” had already been published in India in 1823. Its printer was Mathi Ram Takur and its publisher was Master Mohan

34 Hafiz, M. I. (n.d). Jamaluddin Afghani. Lahore: n.p. P 34. 35 Maulana, L. A. (n.d). Syed Jamaluddin Afghani. Peshawar: n.p. P 18. 36 Khan, Dr. A. M. (1962). England, Russia and Central Asia. Peshawar: University Book Agency. P. 95

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Mathar. Shamsul Akhbar was simultaneously published in two languages – Persians and Urdu (Hindustani) in India. Shamsul Akhbar was a private enterprise and was scrapped in 1827. So it seems probable that the same name has been borrowed from India and used in Afghanistan for a newspaper.37

Another newspaper “Shamsul Akhbar” on the same pattern and same name was published from Madras in 1859, and remained active more than half a century. Initially its pages were less later on it increased to four. In the beginning, it was published after ten days, and soon it was turned into a weekly. Its first editor was Syed Abdul Sattar Senin. After fifteen to twenty years publicity of this newspaper transcended the boundaries of India. In 1878, during the war between and Russia, this newspaper asked for the financial support of Turkey due to which, it last caliph of Turkey, Sultan Abdul Hameed-II, bestowed a medal “Majiddia”. Shamsul Akhbar and then it became it permanent souvenir.38

THE INDIAN WRITERS & JAMALUDDIN AFGHANI:

During the latter part of the 19th century, the first and most typical leader of this second phase of Muslim reformism and resurgence was, Jamaluddin Afghani (1839-1897), who emerged from Afghanistan as the sole spokesman and perhaps the first Muslim who fully grasped the “impending peril of Western domination and devoted his entire life to warn the Islamic world of the all-pervasive danger and suggested elaborate measures for its defence”. He is known above all

37 Khurshid, Dr. A.S. (n.d). Sahafat-i-Pakistan-o-Hind Mian (Urdu). Lahore: Maktaba-e-Karawan. P.29. 38 Yousaf, M. M. (1999). A-One Exploring Journalism. Lahore: Ali Ija Printers. P. 95.

99 as the founder of modern Muslim anti-colonialism and Pan-Islamism. His Pan-Islamic vision inspired various activist groups in different lands, and lives on patiently, if amorphously, in the aspirations of many Muslims. He not only called upon the Muslims to make a political stand against the West and to liberate themselves from its control, but also to carry out the internal reforms that would allowed their regeneration and to cultivate modern scientific knowledge that would enable them to compete with the West. Jamaluddin Afghani describes the British in the following lines “a dragon which had swallowed two hundred million people, drunk up the waters of Ganges and the Thames, but was still unsatisfied and ready to devour the rest of the world and to consume the waters of the Nile and the Oxus”.39

There is a controversy about the birth place of Jamaluddin Afghani. There are some evidence both the by local and contemporary sources that Jamaluddin Afghani was born at Safdary Shergarh village of Assadabad, which is situated in Kunar of Afghanistan in 1837. Later on he died in Turkey at Istanbul on March 1897; and was buried there temporarily. It is also reported that on December 1944, his corps was brought back to Kabul via Lahore. His Namaz-e-Janazqa was again offered at Badshahi Mosque near the of Dr. Allama Iqbal. Then, his corps was moved to Kabul, and buried on 2nd January, 1945 at the University of Kabul.

On the other hand many European and Iranian Scholars believe that Jamaluddin Afghani was born at Assadabad a village of Hamdan situated in Iran; and he belonged to the shia school of thought. The

39 Marwat, Dr. F. R. (1995). Jamaluddin Afghani and Islamic Resurgence in Egypt. Peshawar: Biannual Research Journal, PAKISTAN, issue No.31-32 Pakistan Study Center, University of Peshawar. P. 65.

100 aforementioned report has also been presented in the latest CD of encyclopedia.

The following arguments be helpful to understand the origin of Jamaluddin Afghani rationally and logically.

 Afghani himself has always stated that he was an Afghan and signed his letters with Jamaluddin al- Hussaini al-Afghani.  He wrote a book on Afghan history; and articles on the topic like Pakhtunwali etc.  Why and how a non-Afghan would call himself an Afghan.  Why an Afghan Amir (King) in tribal country like Afghan would appoint non-Pashtun or Afghan as Prime Minister and particularly an Iranian with whom Afghans had traditional rivalry.  In Iran no one can claim to be an Afghani.  Some of his disciples and close associates held him as an Afghani.  The argument invalid because there is a great difference between Afghani and Irani.  Qazi Muhammad Abdul Ghaffar, Assar Jamaluddin Afghani (Urdu), Lahore Alfasil Books Traders, Urdu Bazar 1989). In this book a full chapter is devoted to the Iranian and Afghan origin of Jamaluddin with references and personal meeting with the friends and other associates of Afghani. The worthy author in his concluding remarks considers Jamaluddin as Afghani.

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See also Abdul Majeed Afghani “Tazkira Syed Jamaluddin Afghani” probably published during Amanullah’s reign in Peshawar supports Jamal Afghani origin. Another work is actually a Ph.D. thesis (now published) of Anwar Moazzam, Jamal Al-Din al- Afghani. A Muslim Intellectual. (Lahore: Progressive Books, Urdu Bazar, n.d) on Afghani life and work; Shahid Hussain Razaqi. Syed Jamaluddin Afghani- Hiyat-wa-Afkar. (Lahore Adara Saqafat Islamia, Club road, 1986) has confirmed with latest proof Jamal Afghani origin: Allama Muhammad Iqbal in his The Reconstruction of Religious Thoughts in Islam, (edited by M. Saeed Sheikh, Institute of Islamic Culture, Club road, Lahore, 1986) p. 78 and in the Javed Nama considered Jamal as Afghani.  Mr. Habibullah Rafi in his article in Dari entitled, Syed Jamal-ud-Din Afghan wa Afghanistan, Published in Journal TAAWOON cooperation centre for Afghanistan (CCA) vol.4. No.6, February-March, 1997. Pp.3-20 proved with fifteen authorities that Jamaluddin was an Afghan by birth.

The arguments in support of Jamaluddin’s Irani origin emanates from Iranian sources and got currency in the works of those Europeans, who were acquainted with Iran, and literature. Some of the other reasons are:

 Afghanistan a landlocked backward country was not known to many people of Persia or Iran. It was after

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Anglo-Afghan wars that Afghanistan has been emerging from obscurity: Persian language was already known to many Orient lists and Occidentalizes; the sources in English are mainly derived from Persian sources; In Afghanistan during monarchic period. (Zahir Khan and Sardar Daud) were more interested in the nationalist thoughts of Khushal Khan as compared to Pan- Islamism of Afghani: Among Pakistani historians K.K. Aziz, A History of the idea of Pakistan. Vol; 1, (Lahore: Vanguard Book Ltd. 1987). Pp.23-27 supported Iranian origin of Jamaluddin.

Place of Year Author Title Publisher publication Maulana Jamaluddin n.d Abul Hassan Delhi - Afghani Nadvi Maulana Jamaluddin n.d Abul Kalam Luckhnwo - Afghani Azad Allah Bakhsh Jamaluddin n.d Peshawar - Yousufi Afghani Afghani- Sep-Oct, Moalem Hyderabad Sharah Hal - 1818 Shafiq Deccon Aghuria with n.d - Islamabad - reference to books list of NIHR Islami Jamaluddin- Syed Afghani-Bin n.d - Islamabad - saeed Safdar, tamat-ul- bayan fi

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tarikh-al- Afghan with reference to NIHR-Islami Hayat-e- Gosha-e- 1962 - Jamaluddin Lahore Adab Afghani Syed Syed Zakir 1970 Jamaluddin Peshawar Feroz sons Ijaz Afghani Maktb-e- Rad-e- n.d - Lahore Shehryar Necheriat wa adab Pan- Islamism awr Rashid Pakistan- Monthly 1977 Ahmad Jamaluddin Fikr wa - Jalandhari Afghani awr Nazar Arab Rahnuma. Raza Jamaluddin Mansoor 1962 Lahore Hamdani Afghani Press The life and works of Nawab Dr. Saeed 1973 Saddiq Lahore - Ullah Qazi Hassan Khan of Bhopal (3rd Chapter) Syed Jamaluddin n.d Suleman Afghani Lucknow - Nadvi (Article) Afghan Sahibzada Book Jamaluddin 1970 Hameed Quetta Depto, Afghani Ullah Yousufi Road Jamaluddin Ziauddin n.d Afghani Bhopal - Barfi (Article) Maulana Jamaluddin n.d Lahore - Zafar Ali Afghani

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Khan Abdul Tazker-e- Azim n.d Haleem Syed Peshawar Publishing Asaar Afghani House Maulana Seerat-ul- Ashraf n.d Abdul Samad Jamaluddin Lahore Press Saram Afghani Qazi Abdul Jamaluddin Ghaffar n.d Afghani Deccon - (Editor of (Article) Piyam) Alma-a-ser n.d -do- Deccon - wa al-asaar Jamaluddin Jamia n.d -do- Delhi Afghani Milli Maulana Mazameen- Abdul Adar-e- n.d e-Jamaluddin Lahore Quddos Ferogh Afghani Qasmi Maulana Abdul Hayat-e- n.d Lahore - Majeed Saadi Jamali Afghani Steam 1960 -do- -do- Agra Press Studies in Islamic Oxford 1964 Aziz Ahmad Culture in Karachi Press the Indian environments Journal of Afghan’s the 1969-79 - Indian U.S.A American contacts Oriental Society Jamaluddin Syed Ahmad Studia 1960 Afghani and - Khan Islamica Muslim India Ali Abdullah- Jamaluddin n.d Deccon - Al-Ghamari (Article) Syed Farigh Jamaluddin n.d Lahore - Bukhari Afghani

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Syed n.d Jamaluddin Peshawar - Sheda Afghani Syed Maulana Jamaluddin n.d Peshawar - Lutfullah Afghani (Article) Mobarizuddin Riffat – Jamaluddin n.d Abdul Tonk - Afghani Qudoos Hashmi Hafiz Jamaluddin n.d Muhammad Lahore - Afghani Idrees Muhammad Sages of the Qissa 1970 Aslam Peshawar ages Khwani Chaudhri Dr. Sir Jamaluddin n.d Muhammad Afghani Lahore - Iqbal (Article) n.d -do- Javed Nama Lahore - Chaudhri Moqam-e- n.d Muhammad Jamaluddin Karachi - Iqbal Gandhri Afghani Faqir Aaleman wa Shaista n.d Muhammad Aarfan Peshawar Printers Abbas Qadria (Pashto) Tarikh-e- Afghanistan, Maulvi Tasneef Islamia n.d Muhammad Jamaluddin Lahore Steam Ali Khan Afghani Press (Urdu translation) Mustafeezur Jamaluddin 1955 Dhaka - Rahman Afghani Arab World by Azizuddin Dr. Mahmood Maktaba- n.d translated by Lahore Hussain e-Jadeed Arab Dunya (Urdu)

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Hayat-e- Isteqlal 1959 Mirza Adeeb Jamaluddin Lahore Press Afghani Moqam-e- Jamaluddin Nafees 1949 Afghani Karachi Academy (Majmooa-e- Mazameen) Nawab Jamaluddin n.d Bahadar Deccon - Afghani Yarjang Nawab Jamaluddin n.d Zulqadar Afghani Deccon - Jang Bahadar Deccon main

SECOND ANGLO-AFGHAN WAR: When British invaded Afghanistan in 1878, a Muslim delegation led by Sir called upon the Viceroy to apprise him of their resentment for this action.

It was informed to the British government in India by Lord Lytton that Afghanistan was drifting into Russian camp. Sher Ali refused to relieve the British Mission. It showed that the Afghan gave the sign of its hostility to British and inclination to Russia. In this way, it annoyed the British Government of India; and the British had broken off diplomatic relations with Sher Ali. But, soon after the deputy Commissioner of Peshawar, reported on 8th May, 1878 that a Russo- Afghan treaty was under the consideration of the Kabul court. The news of the Russian concentration of troops on the Amu Darya created more sensation to the government of British India. Thus, 14th of August, 1878, and a Russo-Afghan offensive- defensive treaty were signed. The British Government could not get hold of the actual text of the treaty either before or even after the conquest of Kabul. At General Robert’s request, Mirza Nabi and Mirza Muhammad Hassan; the two

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Afghan Translators from India, translated the whole document. Besides, one of the Indians, Ghulam Hussain was appointed to visit Kabul and to deliver a personal message to the Amir from the British Government. Moreover, a commission of ten dignitaries was appointed from the British Government to Afghanistan; two of them were Indians, namely Mahendra Partap Singh of Jodhpur and Sardar Ubaidullah Khan of Tank.40 Second Anglo-Afghan War broke out on 21st November 1878. The British forces advancing through Kandahar, Kurram and Khyber tribal areas towards Afghanistan, occupied districts of Kurram, Sibi, Pishin, Khyber and Michni passes. Later, the treaty of Gandamak concluded, for the restoration of peace and amicable relations with the British government. It signed between the British envoy Major P.L.N. Cavagnari and Afghan Amir, Muhammad Yaqub Khan having the support of the Prime Minister Habibullah and the Commander of Army General Daud Shah on 26th May 1879.41 An imposed treaty that cost Afghans annexation of districts Kurram, Pishin, Sibbi, and Khyber and Michni Passes by the British. Treaty of Gandamak was an important treaty that confirmed the strong British position in the region. The foreign relations of Afghans went into the hands of the British under article 3. Under this treaty the British troops could enter Afghanistan any time to quell any foreign threat to Afghanistan. The British got confirmation from the Afghan Amir about

40 Khan, M. A. (1962). England, Russia and Central Asia diplomacy. Peshawar: University Book Agency. P. 306. 41 The Treaty of Gandamak officially ended the first phase of the Second Anglo- Afghan War. Under the treaty Afghanistan ceded various frontier areas to Britain to prevent invasion of further areas of the country. Later on, the problem of Pakhtoonistan, which was the result of Gandamak and Durand Treaties, was the legacy of the British imperialism. This issue, which had been holding a central place in the foreign policy of Afghanistan for the last 68 years sometimes in the name of right of self determination of Pakhtoons, sometimes in the name of freedom of Pakhtoons and sometimes in the name of political destiny of Pakhtoons and Balochs.

108 paying due honour and respect to their envoy inside Afghanistan under articles 4-5. For the first time, the British overwhelmingly emphasized upon strong trade, commerce and communication links between them and Afghanistan as evident from articles 6, 7 and 8 of the treaty. It carried the worst conditions ever signed into legal promises by an Afghan monarch with any foreign state. In the treaty Amir Yaqub accepted all the demand of the British India. He didn’t seek any guarantee for the safety the future of Afghanistan. He didn’t attempt to strengthen his rule not to ensure the continuation of the rule of his own family.42

If Amir Yaqub had refused the Gandamak Treaty, conditions in the hand would have been no worse! The British would not have had the wedge to occupy the Afghanistan permanently nor annex, it for practical purposes, both politically and economically.43

The British entered into treaty alliances with Persia. Defence of Persia and Afghanistan, as buffer states, against expanding Russia in high Asia became the fulcrum of the British Indian foreign policy throughout the period of their stay across the Suez. They fought two wars against the Afghans to thwart Russian influence. The British treaties and agreements with Afghanistan in 1855, 1857, 1879 and 1905 aimed at consolidating this policy in the region. Similarly, the British government took up the matter with the Russians to demarcate the area into spheres of influence in Central Asia. The British in fact

42 Reshtia, S. Q. (1990). Afghanistan: Between two Giant. Lahore: El. Matbaat-ul- Arabia. p.384 43 According to Jamaluddin Afghani, the British reverses in the first Anglo Afghan War, shattered the myth of invincibility of the British arms. The subsequent failures of the British forces in the Second Anglo-Afghan War and in the Sudan (1882-85) administered further blows to the military prestige and Britain. But Jamaluddin Afghani was not the man who could be impressed in sudan.

109 wanted to keep the Russians away from Afghanistan somewhere in upper Amu, keeping Bokhara and the Mery oasis out of their reach.44

In May/June 1880, was based in Qataghan and preparing himself for departure to Kabul, when he received a second letter from Mr. Griffin, the Agent of British Government, through Muhammad Sarwar, a farmer valet of Abdur Rehman. Sarwar was also accompanied by two Indian officials, Captain Muhammad Afzal and Khan Bahadur Muhammad Ibrahim.45

Abdur Rahman Khan, after consolidating his position in Turkistan, proclaimed himself as Amir at Charikar on 20th July, 1880. On hearing this anti-British National Party declared its support to Abdur Rahman and finally it ceased functioning after the withdrawal of the British troops.46

In short, the two countries i.e. Afghanistan and the British India have very close relations, historically with each other. When the new state of Afghanistan came to existence in the map of the world, the Indian Muslims felt pride on the neighbouring Muslim State. The history is evident that the Muslims reformers in India were very upset due to the deteriorated position of the Muslim society at the hand of Sikh, Jat and Marhattas. Some of the reformers were looking towards for the security of the Muslim society in India. So, Shah Waliullah, seek the help of Ahmad Shah Abdali, who had a spiritual relations with the Indian Muslims. He had a Pir, who was Indian; and his name was

44 Khan, Dr. M. A. (1989). Russian Attempt at Seizure of Afghanistan. Peshawar: Biannual Research Journal, Central Asia, issue No. 24, Area Study Centre, University of Peshawar. P. 53. 45 Younas, S. F. (2005).Afghanistan. Peshawar: The Aays, P 40. 46 Ibid, P.41.

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Mian Umar Chamkani. Besides, it was a great honour for Ahmad Shah Abdali that he was born in Multan. Moreover, the other Indians, who served in Afghanistan, from time to time, as high officials or delegates, were like Maulana Naseer-ud-Din, Sardar Ubaidullah Khan of Tank and Qazi Abdul Qadir Yousafzai Peshawari. It was the first and 2nd Anglo-Afghan War; the British India was very active in Afghanistan. On the other hand, the Gandamak Treaty was very historical event between the British India and Afghanistan.

CHAPTER-2

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THE INDIAN MUSLIMS’ SERVICES TO AFGHANISTAN (DURING AMIR ABDUR RAHMAN ERA) & THE CONTIRUBITIONS OF AFGHANISTAN IN THE ESTABLISHMENT OF ISLAMIA COLLEGE LAHORE

The Chapter explores, the significant developments, in the political and educational sphere of life in Afghanistan. It highlights the services of Sultan Muhammad, Dr. Abdul Ghani and Najaf Ali Indian Muslims in Afghanistan. Besides, it also discusses the contributions of the Afghan Government in the establishment of Islamia College Lahore. At last, the merical of Amir Abdur Rahman as illiterate ruler acquired reading and writing has also been discussed in this chapter.

The epoch of Amir Abdur Rahman was very significant in terms of the development in Afghanistan. He took positive moves to make the country internally strong i.e. to raise a standing army by diluting the liberal hold over the state. Thus, the intimidation and deportation of the political rivals had been started. It was reported that in 1880, thousands of Qandahari families went to Persia along with Sardar Muhammad Yaqub Victor of Miawand. Besides, some other political families like, Charkhi, Tarzis,47 and Musabeheens or Yahya

47 Tarzis was a Muhammadzai of the line of Painda Khan, born in Ghazni was (1865-1933). Son of a literary figure Ghulam Muhammad, pen name Tarzi, joined his father’s exile in 1881. Mahmud received his early education in British India and then proceeded with his father in 1885 to Bughdad, Istanbul and later to Damascus. The of Islam had lost its luster and the Tarzi family composed of more than dozen individuals, partly receiving financial help for the Usmania Court, noticed calamities around both on individual and the Muslim society in the emerging world political order. Mahmud picked up all required both in formal and practical knowledge; and returned to serve his country.

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Khels48 went to India and as refugees from Afghanistan, due to the policies of Amir Abdur Rahman.49

Amir Abdur Rahman demarcated the Afghan boundaries in 1885,50 with the Tzarist Russia and in 1893 with British India. Inside Afghanistan, he introduced different reforms for the development of the Afghan society.51 For this purpose he hired different people for various regions. From the British India, he invited people like Munshi Abdur Razaq of Delhi a well-known printer, similarly Chaudhry Sultan Muhammad Khan. Sultan Muhammad Khan had grip over the languages like, Persian and English; though the occupation of his family was forming: but he was working at school in daytime. In the evening he was going to Mosque and at the night he was going to the railway station: working as a Quli (porter). In this way he was earning to coup the expenditure of his family.52 One day, a councilor of Afghanistan came in the (Hind Sharif) Mosque to offer his Juma prayer: his name was Sardar Amir Muhammad. After Juma prayer Sultan Muhammad Khan met with the councilor; and he spoke with him both Persian and English, so he was very astonished to see Sultan

48 The Musabeheens Yayakhels were descendants of Sultan Muhammad Khan, who ruled Peshawar as governor for the Sikhs. One of Sultan Muhammad’s sons, Yahya Khan, had followed Yakub into exile in India after the death of Cavagnari and the renewed British invasion in 1879. Here his son Muhammad Yousaf Khanhad five children who played an important part in the development of modern Afghanistan. The five-Muhammad Aziz, Nadir Khan, Hashim Khan, Shah Wali and Mahmud were all educated in India and returned to Afghanistan in 1901. 49 Abdur Rahman ascended the throne of Afghanistan with the British support, surrendered to them control of his foreign affairs in lieu of an annual subsidy of ₤80 thousand. 50 Khan, M. S. (1980).The Life of Amir Abdur Rahman, Karachi: Oxford University Press. P.31. 51 (February 11, 2011). Centenary Celebrations of Faiz Ahmad Faiz. Islamabad: The Daily Dawn. 52 Saeed, A. (1992). Islami College Lahore ki Sadsala Tarikh. Lahore: Azhar Sons Printers. Pp. 18-20.

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Muhammad Khan.53 Thereafter, the councilor hired Sultan Muhammad Khan for translating the documents of Persian into English.54

The same councilor took Sultan Muhammad Khan to Afghanistan and introduced him with Amir Abdur Rahman Khan. The Amir assigned the job of translator in his court to Sultan Muhammad Khan.He was translating the letters of Amir from Persian to English and vice versa.55 Due to his hard work he later on became Chief Secretary (Munshi Aala). He was so fortunate that he got married with the niece of Amir Abdur Rahman Khan.56

During the reign of Amir Habibullah Khan his growing influence annoyed some people and trying to create rift between Amir and non-local Sultan Muhammad, but Amir was so affectionate on him that he didn’t pay any attention to the complaints.

In the court of Amir Habibullah Khan Lillies Hamilton a British Lady was also serving. She was very close to Sultan Muhammad Khan; one day she advised him “to be aware about the changing situations and modes of the rulers, she elaborated that today a kind King might be cruel tomorrow. So that what is in hand should be saved” Thus Sultan accepted her advice and sent all his wealth abroad

53 The name of Sultan Muhammad Khan’s grandfather was Sir Buland Khan and the name of his father was Sahib Zada Khan. 54 (February 11, 2011). Centenary Celebrations of Faiz Ahmad Faiz. Islamabad: The Daily Dawn. 55 Wheeler, S. (1896).TheAmir AbdurRahman. New York: Frederick Warne & Co, 2, Cooper Union. P.125-127. 56 The name of his wife was Sayra Jan, she was the daughter of Muhammad Rafiq Jan; the brother of Amir AbdurRahman Khan, unfortunately, within two years, she died and buried in place namely Budkhak situated four miles away from Kabul city.

114 in the hand of that lady; now she became as his finance minister. 57 With the passage of time, Sultan Muhammad Khan himself left the alarming change situation in the court. Along with Imam Bakhsh his guard one night they left to Hindustan on the back of horses swiftly but when they reached Lahore they arrested by British officials and put him into jail. Sultan Muhammad Khan was very much surprised: “why he is sent to Jail”? On the other hand the British government was considering him as an agent/spy. He was a very clever man and he approached to that British Lady (Lillies Hamilton), and she approached to the British government to release him from Jail.

When Sultan Muhammad Khan was realized from jail, he decided to go to London. There he got admission in Cambridge University; he earned popularity very soon. The Amir of Afghanistan came to know “the gentle man is now in Cambridge University”. So, the Amir sent a letter to him to accept the job of Ambassador of Afghanistan in London.58 Sultan Muhammad Khan accepted the offer and became the ambassador of Afghanistan in London.59 He remained in this job for three years; during that time he passed the degree of Barrister at London. There in London he had the opportunity to meet with Allama Iqbal, Sir Shafi, sir Fazal Hussain and Sir Abdul qadar. He started to work as a Barrister in London for a long time. One day he decided to come back to his native village Jhelum. There he lived for

57 Hameed, Dr. R. (2009), Faiz Ahmad Faiz: Sawani Khaka. Islamabad: Academy Adbiyat Pakistan. P. 306 58 (2009) Quarterly Adbiyat, No 82.Islamabad: editor in Chief Fakhr-ul-Zaman, Academy Adbiyat Pakistan. P.306 59 During his stay in London he met Dr. Allama Muhammad Iqbal.

115 some time, later on he left to Sialkot; he started his practice there, and married too.60

SULTAN MUHAMMAD’s WORK: It is his literary contribution that he wrote the following books entitled “The Constitution and Laws of Afghanistan”, contains 164 pages and published in London (1900) A.D, by Jon Marry Printing press. The second important book of the said author is the Biography/ The Life of Amir Abdur Rahman Khan Vol.1 &2. The original book of two volumes, printed in 1900 by John Murray, Albem Aree Street London but reprinted in 1980 by Oxford University Press, Karachi. The original version vol.1 of the book contains 295 pages, Note of the publisher, preface, twelve chapters and list of illustration.

The study of the book, entitled The Life of Amir Abdur Rahman Vol.1 & Vol.2 shows the originality of the work of Sultan Muhammad. In the book, the author states that:

“…the first part of the book was written by Amir himself and I am depositing in the British Museum, oriental reading room, a copy of the original. The rest was written in my hand writing from the Amir’s dictation, during the time of my holding the office of Mir Munshi.” However, the eminent Afghan Scholar, Muhammad Hassan Kakar, in his book, Afghanistan A Study in International Political Developments 1880 – 1896 describes:

60 Sultan Fatima was the fifth wife of Sultan Muhammad Khan, the eldest son from her was Chaudhry Tufail Ahmad, who qualified his M.Sc in Physics from Aligarh, the second son was Chaudhry Faiz Ahmad, the third son was Chaudhry Inayat Ahmed (Barrister) and the last son was Chaudhry Bashir Ahmad.

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“… it is not an autobiography in its entirety, however, for only the first part, covering the events of Abd al-Rahman’s early life up to his arrival in Afghanistan, was written by the Amir himself. The manuscript is undated and preserved in the Mss Department of Kabul Public Library. It is not definite when the Amir wrote it, but in 1303/1886 it was published under the title of pandnama-i-dunyawa din, (a Book of Advice on the World and Religion). Sultan Mahomed has simply incorporated its English translation in the so-called Autobiography of the Amir.”

HASSAN KAKARFURTHER SAID ABOUT THE SECOND PART OF THE BOOK: “About the rest of the book, Sultan Mahomed, a Panjabi native of “humble” origin in the service of Amir Abd al-Rahman as an interpreter and secretary (munshi), claims he wrote it as dictated by the Amir himself, but this is not true. In 1895, Mr. Gray, the Amir’s former physician sent him his book, “My Residence at the Court of the Amir” – a collection of personal impressions of rather insignificant matters.”

According to Hassan Kakar that Amir Abdur Rahman was displeased with the book. Later on, his son and successor, Amir Habibullah Khan, expressed extreme displeasure with Sultan Muhammad. Thus, he was never allowed to return Kabul, despite the fact that he was the tutor of Amir Habibullah Khan.61 Although, before, some of the Indians governmental circles considered that Sultan Muhammad was sent abroad to spy for the Amir of

61 The Daily Dawn, Karachi, February 11, 2011

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Afghanistan. But, have my analysis shows that Sultan Muhammad was more a spy of British India rather than Amir of Afghanistan. When his originality was known, even his own students did not allow him back to Afghanistan again. Sultan Muhammad Khan passed away in 1931 at Sialkot.62

After the war of Independence 1857, it is worth mentioning that in India various educational movements were launched for educational uplift of the Muslim masses in field of modern education. As it is obvious that Muhammadan-Anglo-Oriental (MAO) College was the backbone of the other educational movements, because the Muslim students got education from those college and started to render their educational services not only for the Muslim of India but also their Muslim brother in Afghanistan as well. The best instance is Anjuman- e-Himat-e-Islam Punjab, Lahore, which was established by the graduate of Muhammadan-Anglo-Oriental (MAO) College, Munshi Chiragh Din in 1884.

THE ROLE OF ANJUMAN HIMAYT-E-ISLAM PUNJAB IN THE ESTABLISHMENT OF ISLAMIA COLLEGE LAHORE: The impact of MAO College on Muslim educational, political and other movements influenced the South-Asian Order. In the province of Punjab, Anjuman-e-Himayat-e-Islam was established; and

62 He left behind the following members of his family. Among them his wife Sultan Fatma was an active and extra ordinary lady became the nominal head of the family. She had educated Persian-speaking daughters of her husband’s Afghan wives. She kept selling off the lands in Sargodha and kept the family intact. Meanwhile Faiz Ahmed started learning Arabic, Persian, Urdu and English. He qualified Masters in English Literature, another Masters in Arabic and was going for the 3rd Masters in Philosophy when he was given a job as a lecturer in Arabic at the Muhammadan Anglo Oriental College in Amritsar, by the college principal, Muhammad Din Taseer

118 it took the lead in serving the Muslims in an exemplary manner. The Anjuman as a matter of fact, proved itself not merely on educational front but a multi-dimensional movement, which enabled the Muslims of Punjab to devote themselves and determine their future. No doubt, the credit goes to Munshi Chiragh Din,63 founder of the Anjuman-e- Himayat-e-Islam Punjab, Lahore.

Munshi Chiragh Din and his colleagues established the Anjuman-e-Himayat-e-Islam Punjab, Lahore in March 1884. Behind the establishment of the Anjuman there lies an incident. It is said that in the early days of March 1884 there was a gathering of the Christians outside the Delhi gate, Lahore. Among the participants, one of the missionary said some un-fairs words regarding Prophet Muhammad (Peace Be Upon Him). It greatly injured the feelings of Chiragh, who was present on the occasion. He condemned the biasedness of the Christian on the spot, for which he was expelled from the gathering in a humiliating manner. This incident deeply shocked Chiragh, who consequently started a movement, which led to the establishment of Anjuman-e-Himayat-e-Islam Punjab, Lahore.

The founding members of the Anjuman Himayat-e- Islam Punjab Lahore, besides, Munshi Chiragh Din, included Khalifa Hameedud Din, Maulana Ghulam Ullah Qasoori and Pir Shams-ud- Din. Kahlifa Hameed-ud-Din, Maulana Ghulamullah Qasoori became the first President and General Secretary respectively of the Anjuman. The strategy of the Anjuman, for collecting donations from the

63 Khan, Dr. N. (2012).Pakistan Affairs. Peshawar: Post Graduate Department, Pakistan Studies, Islamia College Peshawar Pp. 49-54.

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Muslims, particularly from the women, was unique and wisdom-based. It was called, “Mutti Bhar Atta Scheme”(Handful flour).64

The following were the aims and objectives of the Anjuman Himayat-e-Islam Punjab, Lahore:

 To counter the anti-Muslim and anti-Islamic propaganda of the Christian Missionaries and Hindu Pundits.  To Publish Islamic literature for wide circulation among the Muslims.  To establish Islamic educational institutions (both male and female).  To establish Islamic social welfare institutions for orphans and needy children.

The Anjuman Himayat-e-IslamPunjab, Lahore, remained dedicated in keeping intact the separate religious identity of the Indian Muslims. Some of the services of the Anjuman were as under.65

 Printing and publishing the error-free version of the Holy Quran.  Starting a monthly Magazine, titled, Himayat-e-Islam, (Later on it was converted into a weekly of the Anjuman).  Writing Theology Textbooks, (right from early classes to higher classes).

64 Saeed, A. (1992). Islamia College Lahore ki sad saala tareekh, (1893- 1992.Lahore: Azhar Sons Printers. P.38. 65 Khan, Dr. N. (2013).Pakistan Studies. Peshawar: Naser Book Centre, Qissa Khwani. Pp. 92-94.

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During the period, from 1884 to 1972, the Anjuman established five colleges, two adult education centers and several high schools, both for general and professional education in Lahore. In these educational institutions, Islamia College Lahore, later on, inauguration of new building of this college was laid down by Amir Habibullah Khan of Afghanistan in 1907, enjoys universal fame and reputation. On the other hand the Anjuman along with educational institutions had also established two Dar-ul-Amanin Lahore and Karachi respectively, for orphan children.66

ESTABLISHMENT OF ISLAMIA COLLEGE LAHORE: Islamia College Lahore was established on 1stMay, 1892 and in the same year first year classes were started. The Head Master of Islamia School Chaudhry Nabi Bakhsh was promoted as the 1st Principal of Islamia College Lahore. He was the brother of Sultan Muhammad and uncle of famous poet Faiz Ahmad Faiz. Gradually the number of students increased to 30 in 1894. In 1900 A.D the College started B.A Classes. Chaudhry Nabi Bakhsh continued as Principal of Islamia College Lahore from 1stMay, 1892 to 1st June, 1898 A.D. During his tenure he introduced Anjuman Himayat-e-Islam Punjab, Lahore to the Government of Afghanistan. At that time Amir Abdur Rahman was ruling Afghanistan. Chaudhry Nabi Bakhsh sent his brother Sultan Muhammad Khan to Afghanistan. When Prince Nasrullah Khan was going to England via Lahore; he donated Rs.1000 to the Anjuman.67 On the recommendation of Chaudhry Nabi Bakhsh,

66 Hayat, K. M. (n.d). Anjuman Himayat-e-Islam ka mukhtasir tareekh. Lahore:n.p.19 67 Saeed, A. (1992). Islamia College Lahore ki sad saala tareekh, (1893- 1992).Lahore: Azhar Sons Printers.Pp.124-126

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Sultan Muhammad offered the services of Dr. Abdul Ghani to Afghanistan. In April 1895, Nabi Bakhsh stayed seven days with Prince Nasrullah Khan, for financial assistance of the Anjuman. He was granted one full salary and travelling expenditure. Chaudhry Nabi Bakhsh belonging to a landlord family could earn more money, 68 if he had worked in his fields, but he preferred College services, for welfare of Muslims. He remained Principal for seven years and resigned on 1st June 1898, the Anjuman accepted his resignation.69

THE CONTRIBUTION OF AFGHANISTAN IN THE CONSTRUCTION OF ISLAMIA COLLEGE LAHORE:

The Government of Afghanistan played a key role in the construction of Islamia College, Lahore. The relationship between Anjuman Himayat-e-Islam and the Government of Afghanistan could be traced back to 1894.70

Khawaja Kamal-ud-Din stated in one of the sessions of Anjuman that due to the services rendered to the Muslim community; the Anjuman was more entitled as compared to those in the Muslim world. He recommended that the principal should go to Kabul along with the Secretary, thus they went to Kabul. The Secretary of the Anjuman started to raise donation for the College. But it was informed that the massage had already been conveyed to the Amir by Chaudhry Muhammad Sultan the brother of the Principal Chaudhry Nabi Bakhsh,

68 (1894), Monthly Magazine, Lahore: Islamia College Lahore. P.21 69 Yousafi, A. B. (1968). Sarhadawr Jado Jahad Azadi. Lahore: Markazi Urdu board. P.218. 70 (1894), Register Roidad High Ijlas Managing Committee letters. Lahore: Islamia College Lahore.

122 and this request shall be sent with their consultation.71 In 1895 Prince Nasrullah Khan stayed in Lahore for a single day while going to London. He donated a considerable amount of Rs.3000 to the Anjuman. In 1902 the Amir of Afghanistan announced a contribution of Rs.2000 per annum for the College. The ambassador of Afghanistan Colonel Sardar Mohammad Ismail inspected the College on 18th November 1899. He promised permanent financial contribution from his own source, including a cash of Rs.100 on the spot. Sardar Ismail made them believe that the application of the Anjuman for financial support shall be sent to the Amir of Afghanistan as early as possible and a permanent and considerable financial support shall be accrued.72 As such Amir of Afghanistan (Amir Habibullah) sent a generous contribution of Rs.3000 for the College.73

AMIR HABIBULLAH KHAN AND INAUGURATION OF NEW BUILDING ISLAMIA COLLEGE LAHORE: The Anjuman requested the Amir Habibullah Khan of Afghanistan for laying the foundation stone of the College. The managing committee of the Anjuman decided to send a small deputation to receive the Amir in Peshawar, Mian Hussain Bakhsi, Sahibzada Syed Zahoor-ul-Hassan, Maulvi Ghulamullah Qasuri, Maulvi Karam Bakhsh, Sheikh Abdul Khaliq (Vice-President Municipal Committee, Multan), Hakim Mohammad Ali ex-Royal Physician of the State of Jammu and Kashmir), Khawaja Ahmad Shah (Owner of Observer Newspaper, Municipal Commissioner Ludhyana),

71 Baha, L. Dr. (2013), History of Islamia College Peshawar. Peshawar: The Aays Pp. 6-10. 72 (1899), Magazine, Islamia College Lahore: p, 10 73 Yousafi, A. B. (1968). Sarhadawr Jado Jahad Azadi. Lahore: Markazi Urdu board. P. 228.

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Sheikh Ghulam Mohy-ud-Din – Khan Najam-ud-Din (contractor – Lahore), and Haji Shams-ud-Din in 1907 received the Amir of Afghanistan at Peshawar Railway station.74

On 4th January 1907, the Secretary of the Anjuman, Mir Shamsuddin and Sufi Ghulam Mohyuddin met Hafiz Ahmad Din, the translator of Amir Habibullah Khan and the Principal of Habibia College Kabul; and through him they met a translator (Aisk Aqashi) for scheduling the meeting with the Amir.

On January 6th, at 3:00 p.m the delegates reached for the meeting. They were introduced with all the members in the meeting. Habibullah Khan spoke in Persian and (Aishk Aqashi) translated his speech.

As the Amir was destined for Bombay, so it was decided that on his return from Bombay, the ritual shall be performed on 23rd to 25th February: but Amir Habibullah Khan overstayed in Bombay and due to that the ceremony was delayed unavoidably. It was published in a newspaper from the Secretary of the Anjuman that all those who desire to participate in the ceremony should enlist till 20th February 1907, so that they may be honoured and included in the ceremony.

Sheikh Abdul Aziz, the joint Secretary was assigned the task of the distribution of tickets. The tickets were of two colours, one was white colour, for those who were supposed to sit on chairs and the other red colour, who were supposed to sit on the floor.75

74 Saeed, A. (1992), Islamia College Lahore ki sad saala tareekh, (1893-1992). Lahore: Azhar Sons Printers. P.46.

75 (1907), Monthly Magazine. Islamia College Lahore. P, 3.

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The Anjuman had borrowed a Grand Tent from the Government of the Punjab which was erected in the ground. The College had been covered from four sides canopies as walls: Two temporary entries had been erected on which Persian verses were written on the eastern door while on the western door, Assalamo- Alakumya Amir-ul-Momin was written.

A Persian verse had been written to welcome the Amir and Lord Minto.

Two such doors had been erected on Railways Road also. An elevated place had been constructed inside the grand canopy/tent and a very costly carpet had been laid over there. Several chairs had been placed for other dignitaries and government officials.

A committee comprising Munshi Shamsuddin, Sheikh Ghulam Mohyuddin Sufi, Mian Mohammad Shafi, Mian Fazal Hussain Mirza Abdur Raheem, Khalifa, Imad-ud-Din, Maulana Ali Muhammad, Syed Muhammad Ali Jafri, Behram Khan Mazari, Umar Hayat Khan Tiwana, Khan Bahadur Abdul Ghafoor, Khan Bahadur Allah Bakhsh, Khan Bahadur Khalifa Syed Mohammad Hussain, Mian Ilmuddin

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Sheikh Abdul Haq, Mian Shamsuddin, Sheikh Mohammad Kazim, Sheikh Khairuddin, Munshi Mohammad Abdullah and Sheikh Asghar Ali was constituted to receive the Amir of Afghanistan. This committee was also responsible to arrange chair, to decorate routs, to write the invitation letters and for disciplining the students.

Amir Habibullah Khan reached Lahore on 1stMarch, 1907. It was conveyed to the Anjuman by the Chief Secretary of the Punjab Government that Amir Habibullah Khan will participate in the function on 2nd March, (12 O’clock) but the programme was delayed to 2nd March 10.00 a.m. These frequent changes in the schedule of the Amir worried the members and the Administration, so the members of Anjuman Khalifa Imaduddin, Mir Shamsuddin and Sheikh Ghulam Mohyuddin met the Amir and the programme was finalized on 3rd March, 1907 at 5:00 to 6:00 p.m.76

On next day all the ticket holders were allowed to enter and the venue was jam packed on 4:45 p.m and the entry was closed at 5:15 p.m. The car of the Amir Habibullah Khan reached the venue. A band sang the national Anthem of Afghanistan.77

Habibullah Khan was introduced to all the members. The Punjab settlement commissioner, James Douie, Justice Parthol Chandar Chatterji and Justice Mian Shah Din Hamayun were also present on the occasion.

Nawab Fatih Ali Khan Qazalbash was allowed to present welcome address in Persian. The Civil and Military Gazette of Lahore

76 (15th October, 1907). The Daily, Paisa Akhbar. Lahore. 77 Shah, Z. (2000).The Indian Freedom Fighters based in Central Asia. Peshawar: Area Study Center University of Peshawar. P.11.

126 had appreciated the efforts of the Anjuman by popularizing Persian as the civilized language like French in .

Mir Shamsuddin used high epithets for the Amir in his address. In his address Mir Sahib discussed the historical relationship between the Anjuman and Afghan Government; especially Prince Nasruallah Khan in 1895. He also praised the Habibullah Khan’s 6 thousand rupees donation for the Anjuman. Mir Sahib thanked Allah for three things, one the just Government of the British, the presence of a sincere and powerful neighbour and third their friendly relationship with Afghanistan. He discussed the activities of the Anjuman, which had opened a female Madrassa where 700 girls were receiving education and 400 girls were admitted in orphan Center. Amir Habibullah addressed in Persian. He felt jubilant over the religious freedom of the Indian Muslims, that there were no restrictions on them. He emphasized over precious firm knowledge of Islam for welfare of the Muslims.

Habibullah Khan felt happiness over the progress of the college and announced twenty thousand rupees donation for the College. The ceremony of laying the foundation started and the National Anthem of Afghanistan was sung. Habibullah Khan laid the foundation stone of Habibia Hall; and fixed a piece of marble slab of 15" x 9" length on which a Persian verse was written.

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He fixed another marble slab 2'x2' feet for the time being to be fixed after the completion of the building.

At the end of the ceremony the British National Anthem was sung by the band. On his return who was presented with a small box containing the welcome address and other things, which he took with him.78

SERVICES OF DR. ABDUL GHANI AND NAJAF ALI TO AFGHANISTAN: Dr. Abdul Ghani, born in 1864, was the second son of Maulana Abdul Samad of Jalalpur Jattan, Gujrat, Punjab.79 He got his primary education in Jalalpur Jattan. He received his matriculation at Mission High School Gujrat.80 Moreover, he graduated from Government College Lahore in Medical Sciences with distinction in 1883.81 He proceeded to England on a British Government Scholarship for higher

78 Tapping, L. (1978), The History of Islamia College Peshawar. Peshawar: Research Journal Pashto, Pashto Academy, University of Peshawar.P.19. 79 He was one of the four sons of Maulvi Abdul Samad (known as Dasundi Khan or ‘Allah lok’). The other brothers were Najaf Ali (elder), Ghulam Haider and Muhammad Cheragh (younger). Abdul Ghani’s ancestors were Hindu/non- muslim Jangua Rajpur. Because of this ethnic background the family members usually prefix their names with “Raja” or “Rana”. Exception is the descendent of Najaf Ali who used the word“Najafi” 80 Abdul Qadeer Najafi, the grandson of Najaf Ali, in his book, “Dr. Abdul Ghani Jalalpuri 1864-1943”, maintains that Abdul Haye Habibi was not correct in saying that Abdul Ghani was a graduate of Aligarh College. He had perhaps conjectured that as Maulvi Muhammad Hussain Jalundhary, who was also in jail at Kabul along with Abdul Ghani and was a graduate of Ali Garh University. Thought Dr. Ghani might have done his graduation from there, the contention of Najafi seems correct. 81 Hindi, A. (1931), Zawal-e-Ghazi Amanhllah Khan, Inqelab-e-Afghanistan, 1928 fall of king , Afghan Revolution of 1928. Multan: pp. 128-131.

128 education in 1885.82 He used to visit the House of Commons, took part in its debates and advocated the cause of the Indian and Turkish Muslims. The Speeches that he delivered in the House of Commons were published by the Indian press. During that time, he was introduced to Prince Amir Abdur Rahman of Afghanistan through Sardar Nasrullah Khan who happened to be there.83 The British government withdrew its scholarship from Dr. Abdul Ghani when the latter took active part in the anti-British activities in England. Later on the Afghan Prince (Amir Abdur Rahman) awarded him a scholarship to complete his studies. When Dr. Abdul Ghani finished his studies in 1890, with the passage of time, Amir Abdur Rahman invited him to Afghanistan, because he was very much impressed for the capabilities of Dr. Abdul Ghani. Thus, he accepted his offer, because he was already considering that Afghanistan was a suitable place to assault on the British imperialism in India. In 1890 he went to Kabul; and was assumed the job of a Private English Secretary-ship to translate the letters into English to Amir Abdul Rahman Khan.84

Soon after his return from England, Dr. Abdul Ghani proceeded to Afghanistan. On the other hand, the government of Anglo India tried to engage him by presenting a job as a secretary to the Indian’s viceroy office, as well as a big Jageer. But the tactic failed because he rejected that attractive offer from the British side, due to his commitment with

82 Dr. Abdul Ghani went to England on the scholarship of British India. There he received higher degree, in Bachelor of Medicine (M.B), Licentiate of Royal College of Phrygians (L.R.C.P) with specialization in the field of Surgery. Later on he became the Member of Royal College of Surgeries (MRCS). 83 During 1885, Sardar Nasrullah Khan (son of Amir Abdur Rahman and brother of Habibullah) came to London on the invitation of Queen Victoria. Abdul Ghani acted as interpreter between the two. 84 Ghani, Dr. A. (1980).A Review of the Political Situation in Central Asia. Lahore: Aziz Publishers. Pp. 17-28.

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Amir to render his services for the Muslim state of Afghanistan. The aforementioned statement reveals his strong character and as a man of promise. Besides, it was his strange believe that he wouldn’t like to live and offer his services in a slave country like India, which was under the British imperialism; and they were barbarically treating their subjects by violating the human rights. Besides, the Turkish Government; was also in need of the services of Dr. Abdul Ghani, but to somehow he didn’t join hand with Turkish Government.

The Amir received a private secretary, who was Dr. Abdul Ghani. He was a very intelligent man; and obtained the favor of the Amir very soon due to his hard work and honesty. The performance accompanied with the ability of the secretary not only pleaded of the Amir but also impressed him. Moreover, he won the affection and confidence of the Queen as well as her sons Umar Jan Khan, Hasan and Hussain Khan too.

“As Ludwig Adamec says that Dr. Abdul Ghani had very cordial relation with Bibi Halama and her son Umara Khan. He was a new journalist in the office of Amir”.85

The Dr. revealed the words of Amir as he said, “I severally wept on the retiring night; and pleaded before my God with humbleness for convincing the spirits of the saints to intervene for me. I recurring the prayer consequently: “O my God enhances my heart and mind and bestows upon me thy blessing and enables me to read and write. O God gives me prestige and honor before my fallow men. In this way I weep and weep and before dawn I was in napping. In the

85 Adamec, L. W. (2008). Biographical Encyclopedia of Afghanistan. New Delhi: Pentagon Press. p.51.

130 dream I saw a holly man, who appeared before me. I noticed that he possessed a medium size of body, straight, blue eyes with flimsy eye- brows, and a big beard in his oval shaped face and with tender long fingers in his arms. In his head he had worn a reddish turban and a naked cloth round his haunch and conceded an extensive staff, at the end of which there was a piece of iron. He came near to my bed and started to say slowly, “Abdur Rahman stand and write”. In that moment my eyes opened and I stood up from my bed abruptly. I watched here and there in the room but saw no one and I slept again. Again the man came back in the dream and said “I ordered you to write but your sleeping here. In the same way as before I woke up and watched here and there in the room and could not see any one. For the third time the man came back again in my dream and said” if you will sleep once more I would perforate your chest from this staff”. At that time I was afraid of him and woke up but I didn’t sleep again. I stood a brought pen and paper. I started to write the letters of the alphabet. The unforeseen power of God helped me and my mind was becoming so clear as I was considering myself as a learnt man or man of letter. In the mean time I was feeling that my memory was supporting me and storing everything which I read. After writing that entire letters I started to read them all. I took another paper and started to write again, in this way I drilled again and again. Now it was morning and I was very pleased because could read and write. The hour of the court arrived and the secretary came to me as usual for reading the letters before me, it was his duty. When he came, I said to him today I myself will read the letters and you have to listen and then correct the mistakes if I will commit. He was very much surprised, and said with smile, “thy Highness could not read”. Now I started to read the letters

131 and I have gone through two hundred letters and answered one hundred of them. The new day of my life came to an end, now I was quite independent from my secretary, who was helping me, because now I could read my personal letters by myself and also could answered them in the written form.86

THE SERVICES OF NAJAF ALI:

Though, Amir Abdur Rahman Khan was not a good educated person, but he known the importance of education for his nation. So he felt necessary to translate some of the foreign useful books into Persian. He searched such scholars, who could translate the valuable books of English on Medicine into Urdu and Persian.87 He discussed that matter with Dr. Abdul Ghani and told him that his elder brother Maulana Najaf Ali,88 who is fit for the task of translating books of foreign languages into Persian. He also elaborated that recently Maulana Najaf is working in the High Court of Lahore as the head of the translation Department. In this way, Amir invited Maulana Najaf Ali by the help of his younger brother Dr. Abdul Ghani in 1892. But in the beginning, he expressed his views in his Persian poem, as he said:

“A British officer (Arnold) assigned him this duty, but he is not aware from the niceties of both Urdu and Persian languages, so he is not successful in this work”.

86 Najafi, A. Q. (2011). A Basic Contributor in Modern Education, Democracy, Constitution and Independence: Dr. Abdul Ghani Jalalpur. Islamabad: Government of Pakistan HEC. Pp. 13-17. 87 Hindi, A. (1931), Zawal-e-Ghazi Amanullah Khan, Inqelab-e-Afghanistan, 1928 fall of king Amanullah Khan, Afghan Revolution of 1928. Multan: P. 136. 88 The name of the father of Abdul Qadeer Najafi was Hafiz Abdul Majeed Najafi; he was the son of Maulana Najaf Ali

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Later on, Najaf Ali was compelled by Amir, and then he went there and took the charge of the grand work of translation. He (Maulana Najaf Ali) translated so many books into Persian and some of the well-known books are like “Al-Farooq, Seerat-un-Nabi, Risala- i-Paighumbar-i-Islam and Seerat-i-Aisha Siddiqa of Allama Shebli Naumani. Moreover, he also translated the verses of Altaf Hussain Hali entitled “Musaddas-i-Hali”.89

Besides these works, Maulana Najaf was also appointed as a teacher of the Amir’s grandson, prince Amanullah Khan. He remained his teacher for several years, but there is no clue of his exact date of appointment.90

Aziz Hindi gives his remarks about the mentality of Afghan, as he says, those people who had an opportunity to visit to Afghanistan, much have had the opportunity of understanding the disposition of the Afghan. They are inclined to display horror to their opponents. If they would not be able successful to trap them in this way, they would use another tactic, which is to create a very atrocious environment by intertwine a net of scheming around him. So, it would be very difficult to escape him from that plane.91

The metaphorical poem of Dr. Abdul Ghani, entitled “Faryad- i-Musafar” also deals the hypocrisy of Afghan nation in Afghanistan. He says that they have the special aptitude in escalating melanoma and

89 Hindi, A. (1931). Zawal-e-Ghazi Amanullah Khan, Inqelab-e-Afghanistan, 1928. Multan: n.p.P.27I. 90 Najafi, A.(2005). Muntakhab Ahwal-e-Majmoogha-e-Afkarshairi, Urdu/Persian. Peshawar: Akhwan Printers. Pp. 41-42) 91 Ghani, Dr. A., (1989).A Review of the Political Situation in Central Asia. Lahore: Aziz Publishers. P 15.

133 mayhem. It seemed as they are very expert in the art of contending their opponents.92

As it is one side of the coin and the other side of the coin is the Afghan territory which has a very glorious history. The people of this territory are famous for the religiosity and bravery. For that reason, Allama Muhammad Iqbal and other writers admired the specific attractive features of the inhabitance of these regions of Afghanistan.

Besides, they have also been mentioning their ardent love for Islam as well as their qualities of bravery and generosity. All these qualities make them different from the other nation. The people of this area, especially belonging to the mountainous regions are very hard working and spend rustic life. The perception of the readers should be on the humanitarian bases; and their qualities and weakness should be sum up in the scale like those of the other people in the globe. In one of his book, “A Review of the Political Situation in Central Asia”, Dr. Abdul Ghani mentions that the letters of Sir Lapel Griffin had received form Amir, there he mentioned like “My best friend Sardar Amir Abdur Rahman Khan, I wish your best heath, I am writing this to you by informing that your safe arrival in Kataghan, is a great pleasure for the British government.93

This friendship with Griffin inclined him to make a treaty with the British government of India. When the letter of treaty from Griffin reached to Amir Abdur Rahman Khan, he gathered the arm force of his country and read the letter of Griffin before the force; and he asked for

92 Kakar, M. H. (1971). Afghanistan A Study in International, Political Developments. Lahore: Punjab Educational Press. P. 221. 93 Ghani, Dr. A. (1989). A Review of the Political Situation in Central Asia. Lahore: Aziz Publishers. Pp18-20.

134 help from the military officer in replying the letter to Griffin. The officers demanded for two days permission to ponder on it. At last they brought more than hundred letters by writing their point of views in replying to Griffin; some of them are as under:

“O English men, you should be off from our country. If you don’t go we will banish you. O Westerns you should compensate our past loses which had been done by you”. In another draft it was mentioned that they required ten million rupees as a compensation for the damage of the military ammunitions and castle, if they don’t pay this amount they would not permit the British men to enter even into Peshawar. One of the chiefs of Afghan had drafted as “o treacherous infidels; thou have acquired Indian soil by thy track; and now you would like to possess Afghanistan by using the same tactics. We would prevent you to do so, if we will not be able to resist you alone, we will take help from another power like Russia to combat you. In the short, they seemed to me stopped and senseless. I read out this letter loudly, because I am suggesting that I must compose one in their presence, it is for their kind convenience, and they shouldn’t think that I have not consulted with them beforehand.94

Dr. Abdul Ghani says that Amir Abdur Rahman Khan was a very hard working ruler; and never retired before finishing the work of a day. He was very genius in testing the fidelity of a man in different ways. When he became satisfied from the person, he was always trust on him in spite of the complaints of so many people. A British

94 Ghani, Dr. A. (1989).A Review of the Political Situation in Central Asia. Lahore: Aziz Publishers. P 17

135 politician gives his statement about Amir Abdur Rahman Khan as the symbol of peace in Asia.95

Amir Abdur Rahman gave a statement, just before his death “he has consolidated the Kingdom of the country in such a degree that here will not be disorder till thirty years after my departure from this temporary world; and afterward my successor would reap their sowing. He used to censure Habibullah’s propensity to manner and one day he admonished him by saying that would not be an astonishing, if he will be killed by Afghan.96

Amir Abdur Rahman Khan was the ardent lover of Islam and Islamic teaching, while his successors like Habibullah Khan and grandson Amanullah Khan were very much prone to the Europeanization.

Their European tendencies are being personified by Dr. Abdul Ghani in the following stanza of his poem:

“Fashion, who devises pleasing new ways, Washing the hoards of labour and of thrift; He flatters us and we do as he says; Dup’d and robbed we smile on till left adrift; Pastime, in Fashion’s train a godly page, Seduces men to pass their precious time;”97

95 Najafi, A. Q. (2011).A Basic Contributor in Modern Education, Democracy, Constitution and Independence: Dr. Abdul Ghani Jalalpuri. Islamabad: Government of Pakistan HEC. p. 13-21. 96 Khan, M. S. (1980).The Life of Amir Abdur Rahman. Karachi: Oxford University Press. Pp. 235-37. 97 19th August, 2012, Personal interview with the nephew of Abdul Qadeer Najafi: Peshawar

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It was due to the life style of the two latter rulers of Afghanistan, who were Amir Habibullah Khan and Amir Amanullah Khan, a secular tendencies increased throughout the country. With the passage of time, this successor and off springs also promoted secularism in the same wary. On the other hand a considerable number of populations remained traditionalist particularly in rural areas and generally in urban areas. In this way the population was divided into two groups i.e. the enlightened moderate and the fanatics. The former are subdivided again in to two groups i.e. secular and enlightened. The secular don’t deserve to be kept in the group of enlightened moderate people, as they don’t perform the enlightened teaching of Islam in their daily lives routine. On the other hand the aforementioned enlightened moderate practice the Islamic teaching in modern way. The later, i.e. fanatics were completely orthodox. They ignore the modern education. A few of them were well educated in Islamic education; and the majorities were totally uneducated or having some religious awareness in a misleading form.

To conclude this chapter that the meritorious services of Sultan Muhammad, Dr. Abdul Ghani and Najaf Ali in Afghanistan during the Amir Abdur Rahman era. The services of such eminent personalities in Afghanistan from British India laid the foundation of moderation in Afghanistan. On the other hand, the interest illiterate ruler of Afghanistan aroused, and merically, he learned to read and write but the credit of his knowledge equitation goes to the Indian in the services of Amir in Afghanistan. During Amir Abdur Rahman period, he (Dr. Abdul Ghani) came back to British India and later on; his successor

137 invited him to Afghanistan. The services of Dr. Abdul Ghani and Najaf Ali were not only in the court of Amir Abdur Rahman, but also in the era of Amir Habibullah Khan, would be highlighted in the next chapter.

CHAPTER-3

THE ROLE OF DR. ABDUL GHANI AND OTHER PROMINENET INDIAN MUSLIMS IN THE MODERNIZATION OF AFGHANISTAN SINCE 1901 AND ONWARD

In, beginning of the 20th century, Afghanistan marched into a new epoch; and come out from isolation. The new era in Afghanistan and sovereign region was marked of Pan-Islamism, nationalism, liberalism, bolshevism and modernism; but the most significant of these was constitutionalism (mushrotiat) or the political life in Kabul

138 was undoubtedly molded in the hands of the Indian educationists and revolutionaries; and Afghan Triumuirate, Habibullah Khan, Nasrullah, Amanullah Khan; and three prominent ruling families, Musabeheen or Yahya Khels, Tarzi, and Charkhi.

After the death of his father (Amir Abdur Rahman) Amir Habibullah Khan maintained Afghanistan for some time i.e. absolute monarchy the head of a centralized government, dictatorial rule under the grip of Sharia and Rawaj (customary laws), establishment of two councils composed of Khans, Sardars and Mullahs (religious clergy) with little authority, formation of a countrywide intelligence net- work,98 and a strong standing army and police force. But with the passage of time the new Amir (King) relaxed the system of compulsory military recruitment, introduced a modern educational system. Moreover, he brought various reforms, most of which were confined to his Arg (Palace).Encouraged and those permitted who had either fled to save their lives or exiled by his father, to return to Afghanistan. Despite all these concessions and modernization, his main goal was the national unity, preventing foreign intervention and to secure the monarchy system, which had an absolute authority.99

The new Amir also took some steps for introducing European technology, printing press, schools, hospitals, roads, tap-waters, machine tools, prison house, electricity, telephone, motor

98 Latif, A. (2003). Judiciary in Afghanistan since the days of Amir Abdur Rahman, Peshawar: unpublished Ph.D Thesis, submitted to Area Study Centre, University of Peshawar, Pp. 69-70. 99 Marwat, Dr. F. R. (1994). Muzaffar Khan Marwat - A Martyr of Mashroota, Peshawar: Bi-Research Journal, Central Asia, University of Peshawar, issue No. 35, Pp, 75-76

139 vehicles.100But despite of all those steps, the literacy rate according to a contemporary estimate was only two percent because these steps for modernization were confined to either Kabul or .101 Dr. Abdul Ghani was a very trustworthy man in the court of Amir Habibullah Khan, so that the Amir asked him to launch an educational campaign in Afghanistan for the eradication of ignorance and illiteracy. As, Dr. Abdul Ghani stated that he accompanied with his elder brother(Najaf Ali), established a school in Kabul, namely Maktab-e-Habibia;102 which was laid on the French model “lycee”, as a Military academy and Teacher-Training College. Thus branches were opened in thirteen cities of Afghanistan.103 Dr. Abdul Ghani himself became the Director of the educational institutions as well as the chief medical officer at Kabul, while his brother Najaf Ali was the instructor in the beginning in Maktab-e-Habibia.104 Initially four hundred students were being enrolled, 105 but lateron, when its branches were opened throughout Afghanistan’s main cities, the number of enrollment also increased and more than five thousand students started to receive education up to matriculation.106 In the Hababia school system, the duration of the primary certificate classes had for four years, and the middle classes

100 Khan, Dr. M. A (2005). Traditionalism and Modernity in Central Asia. Peshawar: Bi-annual Research Journal, “Central Asia”, ASC, University of Peshawar issue no 57. P,3 101 Gregorian, V. (1969). The Emergence of Modern Afghanistan. California: Stanford University Press. P 184. 102 Inayatullah, Amir’s Son, became the first Principle of Maktab-e-Habibia, followed by Dr. Abdul Ghani an Indian Muslim from Jalapur Jattan. 103 Fletcher, A. (1966). Afghanistan Highway of conquest. New York: Cornell University Press. P. 177. 104 Najafi, Q. (2010). The Contributions of Dr. Abdul Ghani in the Modern Education of Afghanistan. Pehsawar: Bi-annual Research Journal, “Central Asia”, Area Study Centre, University of Peshawar, Issue No 62. P 124. 105 Shah, Z. (2000). Indian Muslim Freedom fighters based in Central Asia. Pehsawar: Area Study Center, University of Peshawar. P. 35. 106 Ram, P. B & S. (2002). Encyclopedia of Afghanistan Vol.3. Delhi: Anmol Publications, Pvt. Ltd. P.33.

140 had also for four years, in this way the higher secondary level classes had too for four years.107 The two brothers toured throughout Afghanistan to give awareness about education. Thus, the efforts of Abdul Ghani and his brother brought radical change in the illiterate society of Afghanistan. Most of the teachers were being marched from India to teach in different branches of various subjects.108 The curriculum, text books and examination were being supervised by Dr. Abdul Ghani and his brother.

The introduction of the public instruction on the modern lines in Afghanistan was historical achievement on the part of Dr. Abdul Ghani. Besides, teaching in the school, there was translation and compilation department (Darut Tarjumawa Talif); and a training center to translate and compile the valuable works in the field of science and literature for general understanding.109 The indigenous scholars, some Indian educationists, such as Ghulam Hussain Jalundhry and Muzaffar Khan Marwat worked in Darut Tarjumawa Talif. The foundation of Habibia school (the name of the school is Associated with the name of Amir Habibullah Khan), which was later on upgraded to the university level, to impart higher education to the people of Afghanistan.110

Another the same college was established for the training of teachers. It also lunched a scheme of universal education for the labour and worker class by opening a Medical school and an Evening night

107 (1968). Education in Afghanistan during the last fifty years. Kabul: Planning Department, Ministry of Education. P.p 4-7. 108 Ghani, Dr. A (1989). A Brief Political History Of Afghanistan, Lahore: Najaf Publishers. P. 120. 109 Ewans, M. (2001). Afghanistan – A new History. Lahore: Vanguard Publisher. P, 83. 110 Marwat, Dr. F.R (1997). The Evaluation and Growth of in Afghanistan). Karachi: Royal book Agency. Pp. 105-107.

141 school to impart the basic education as well as the basic health education amongst the worker class.111 The aforementioned steps were the very clear and positive move by Dr. Abdul Ghani for the introduction and implementation of modern education in Afghanistan. After the establishment of Maktab-e-Habibia School, it was 1904 that 1st Habibia College for the boys was lunched. In the beginning it offers the subjects like Geography, Calisthenics, Mathematics, English and modern languages as well as the local subject Persian.112 According to Maulana that the whole administration of Habibia’s School wasin the hands of the Indian Muslims who served in Afghanistan. On the other hand, Hashmi’s Book says that there were six persons on the faculty of Habibia – Dr. Abdul Ghani Najaf Ali, Chaudhry Ismail, Chaudhry Abdul Aziz and Maulvi Muzaffar Khan Marwat. With the passage of time, the subjects like Botany, Zoology, Painting, Drawing, History, and public health were being included. The study of some subjects like Pashto, Turkish, English and Urdu had officially been encouraged.113 Majority of the students, who got admission in Habibia School, had already finished the first or second stage of the tradition education. Some students had to continue their traditional education after entering the Habibia lycee despite, the Habibi’s modern curriculum. Habibia education borrowed its curriculum from the British Indian modern school system. The credit

111 Hindi, A. (1931). Zawal-e-Ghazi Amanullah Khan. Multan: n.p. Pp. 210-212. 112 Ghani. Dr. A. (1997). A Brief Political History of Afghanistan, Lahore: Najaf Publisher. P. 4. 113 Gregorian. V (1969). The Emergence of Modern Afghanistan. California: Stanford University Press. P. 85.

142 of such motivation among the Afghan nation undoubtedly goes to Dr. Abdul Ghani. 114

It is worth mentioning that Habibia educational system laid the foundation for the professional education in Afghanistan, like automobiles and Electrical Engineering. Some teachers for that Engineering College were also invited from British India. Before proceeding back to India Dr. Abdul Ghani had laid the foundation of Maktab-i-Habibiain Kabul.115 When he came to India, Anjuman Himayat-e-Islam offered him the principal-ship of Islamia College Lahore, which he accepted and served in that capacity for three years.

114 The traditional Islamic Education system remained intact, having the same curriculum and the system: which was consisting of the four stages, i.e. Primary, Secondary and professional or higher. The student of the traditional Madrassas continued the study of Quran, Fiqah (Islamic Jurisprudence), Hadith, Arabic and Persian classic literature. 115 Najafi A. Q. (2008) Dr. Abdul Ghani Contributions Towards Modem Education in Afghanistan. Peshawar: Bi-Annual Research Journal, “Center Asia,” ASC University of Peshawar, issue no. 62. P. 121-122.

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DR. ABDUL GHANI AS PRINCIPAL OF ISLAMIA COLLEGE LAHORE: It was June 28, 1904 on the retirement of Sheikh Abdul Aziz, the vice Principal of the Islamia College, Dr. Abdul Ghani took over charge as the acting principal. Hence the search for the new and permanent principal started.116

On June 5, 1904, in a meeting of the managing committee of association, the secretary of the association presented a written statement to Maulvi Karam Bakhsh suggesting Abdul Ghani’s name for the post of the principal of the college. While, Sheikh Muhammad Iqbal suggested in writing the names of Muhammad Hayat (B.A) and another name Muhammad Saleh (M.A) to the committee.117

After long deliberations over the issue of principal’s appointment, it was generally agreed that Abdul Ghani was the most suitable candidate for the post. However, some of the members showed their concern that his link with the government of Afghanistan might displease the Indian government, as well as Amir-e-Kabul.118 The managing committee, after a long discussion, decided that Khalifa Imad-ud-Din, the secretary of the association may go to Simla to discuss the matter with the Director of Education, Punjab.119

116 Najafi, A. (2005). Muntakhab-e-Ahwal-e-Majmoogha-e-Afkar-e-Shair. (Urdu). Peshawar: Akhwan Printers. P. 26. 117 Saeed, A. (1992). Islamia College Lahore ki sad sala Tareeh Vol. Lahore: Adar-e-Tahqeeq Danish Punjab. P. 59 118 Hashmi, S. S (1980). Afghanistan-i-Maasir (Modern Afghanistan), 2 vol. Kabul: n.p. P 42. 119 Younas, S. F. (2002). Afghanistan a Political History. Peshawar: The Aays. Pp. 510-11.

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The secretary went to Simla to discuss the matter on June 19, 1904. He met the director twice, to decide Dr. Abdul Ghani’s eligibility for the post of the principal. He asked that whether the association of Dr. Abdul Ghani with Kabul might be a hindrance in his appointment. The Director stated that he had not met Abdul Ghani for a long period. Therefore, he could not say anything for sure regarding his eligibility as a principal. However, he assured that Abdul Ghani’s association with the royal palace in Kabul would not be an obstacle in his appointment.120

The managing committee later held a detailed meeting on the issue. Except Khawaja Zia-ud-Din, all other members agreed that if Dr. Abdul Ghani disassociates himself with the Royal Palace in Kabul and he would be appointed as Principal of the College. The committee also decided that he would receive Rs.200, as monthly salary.121

At this report of the secretary, the voting was held on the proposal of Munshi Ahmad Din that, “Dr. Abdul Ghani’s appointment as principal is politically not suitable.” This statement was rejected by sixteen members out of the twenty one. As a result, it was concluded that there would be no political problem by his appointment as a principal.122

120 Ghani. Dr. A (1989). A Brief Political History of Afghanistan, (1sted). Lahore: Najaf Publishers. Pp. 75-79. 121 (1906). Registered Roydad, Ijlasa, Managing Committee Qalmi. Lahore: Islamia College Lahore. 122 (1907), Paisa Akhbar. Lahore:

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Later on, Khalifa Imad-ud-Din proposed that Dr. Abdul Ghani was being appointed as the Principal, only if he succeeds in breaking his relations with the Royal Palace in Kabul, in a decent manner.123

Meanwhile, Dr. Abdul Ghani received a correspondence regarding his acceptance of resignation from the Royal Palace in Kabul. These documents completed the conditions of the association; therefore, Abdul Ghani was officially made the Principal of the College on October 16, 1904.124 The students of the College appreciated the selection and asked for the permission from the association to honor the principal in a welcome party.

As a Principal, he took great interest in the affairs of the college and worked whole heartedly for the betterment of the college. He tried his level best to improve different sections of the College. Anjaman-e- Himayat-e-Islam appreciated his utmost efforts in the eradication of some serious problems. He resigned from his post on September 10, 1906, after two years of service. The Anjuman Himayat-e-eIslam appreciated his valuable efforts for the College.125

Although his association with the College as a Principal ended on the day when he resigned, yet he maintained active contact with the College and took part in its development, whenever he found an opportunity. In December 1906, when the collection funds for the construction of the college building was in progress, the secretary of the association, Mir Shams-ud-din, announced: “It is extremely

123 (1906), Monthly Magazine. Lahore: Islamia College Lahore. P. 10. 124 Ghani, Dr. A (1980). A Review of the Political Situation in Central Asia, (2nd addition). Lahore: Aziz Publisher. Pp. 45-48. 125 Khan, A. (2001). Maulana Ubaidullah Sindhi’s Mission to Afghanistan and Soviet Russia. Peshawar: ASC, University of Peshawar. P,16.

146 pleasing to know that the beloved ex-Principal (Dr. Abdul Ghani) of the college has pledged to build a room in the college costing 2000 rupees with the help of the donations of the Afghan nation which were collected on the request of Dr. Abdul Ghani”.126

Moreover, Abdul Ghani announced that any student, who got first division in the subject of Deenyat at graduation level, would be entitled to be given a Medal. The Medal was carved on one side “Fazli-e-Ilm, Deen-e-Islam” and on the other side “Nishan-e- Khudadad Majawaza Nusrat Sirajul-Millata Waddeen”. It was called “Tamgha-e- Sirajea” The managing committee of the association thanked Dr. Abdul Ghani for that medal.127

Keeping in view the services of Dr. Abdul Ghani and his attachment with the college, the Anjamn Himayat-e-Islam conferred him exceptional honor. He presented his resignation on fifteen days’ notice on Sept 10, 1906. So his resignation date was Sept 25, 1906 but mistakenly he was given the salary of 15 days. Later on, when the issue was placed before the college committee, it was decided that, “As there is no straight forward rule for this situation and also he was working during the vacation, therefore, it should be considered as a special case whether any notices in the future”.128

126 (1938). Khyber Magazine. Peshawar: Islamia College Peshawar. P. 28-29. 127 Saeed, A (1992). Islamia College Lahore keey Sadd Saala Tareekh (1892-1992) Urdu, Vol-1. Lahore: Adara-e-Tehqeeqat Pakistan, Danish Punjab. Pp, 53-55. 128 Khan, Dr. M. A (1978). The 1st constitution of Afghanistan. Peshawar: Bi- Annual Research Journal, Central Asia, issue No.1, Area Study Centre, University of Peshawar. P.30.

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THE INDIAN MUSLIMS AND THE GENESIS OF MASHROOTIAT (CONSTITUTIONALISM) IN AFGHANISTAN:

The movement for Constitutionalism or Mashrootiat, in practical form, commenced during the days of Amir Habibullah Khan, which laid the foundation for the future political activities in Afghanistan.129 The Young Afghan democrat nationalists and educated elites had been convinced “Mashroota’ or Constitutional government is the only panacea for the ills of their country”.130 The authority of the Habibullah Khan was challenged by a new political group–the Afghan Mashroota Khwahan or Constitutionalists, were organized in different groups and associations i.e. Anjuman-i-Seraj-ul- Akbar, Majlis-i-Jan Nisaran-i-Islam, Akhwan Afghan, Jamiat-i-Seri Milli and Anjuman-i-Seri Jawanan Afghan.131 The change and challenge was the first in the history of Afghanistan, because, prior to that the Afghan monarchy was only challenged by tribal traditional leaders to counter the extensions of central authority in the country.132

129 The word Assassi is Arabic used also in both the Turkish and Iranian constitutions and synonymous to Turkish “Nizamnamelirini” in their constitution. The Egyptian constitution of 1882 also used the term Nizamnamahas with Laihe which found place later in the Afghan constitutional vocabulary. Besides more such terminology as of necessity was arrived from both the Turkish and Iranian constitutions. The Assassi Nizam Namah was originally printed and reprinted in many editions of Persian and Pashto. 130 The Mashroota Khawan (Constitutionalists) was democratic nationalists, grouped together against Amir Habibullah for his pro-British policy and tried for democracy or at least constitutional monarchy. 131 After the 1st World War, a wind of Nationalism was blowing within Afghanistan. The Pan-Islamic Movement of Jamaluddin Afghani was producing its effects. Political Organization, “Mamiat-e-Siriy-e-Milli” (National Secret Association) was formed out of trusted influential persons, the Ghulam Bacccha Sardars and Moallamin (Teacher of Habibia). This group and later the young Afghan party had dual objects of: a). Achieving independence for Afghanistan, and b). To achieve constitutional fights for the Afghans. 132 Marwat, Dr. F. R (1997). The Evolution and growth of Communism in Afghanistan: an appraisal. Karachi: Royal Book Agency. P.61.

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The following factors mostly contributed to the development of this new situation:

a. The disintegration of the political power of the tribal communities in the last days of Amir Abdur Rahman. b. The increase in the number of bureaucrats. c. The expansion in education and communication. d. The rapid growth of the capital city where many Khans, Maliks and Sardars were restricted; and exposed to modern influences. e. The enlargement of the Royal court where many ‘Ghulam Bachas’ were trained in the arts of governance and courts etiquettes and acquainted with new ideas through foreign newspapers, journals and magazines. f. Establishment of Madrasa-i-Shahi, Maktab-i-Habibia (1903) and Maktabi-Harbia (1909). g. Mahmud Tarzi’s Siraj-ul-Akbaar Afghania.133

Thus, Habibullah Khan’s authority was questioned by aforementioned political groups and associations. The Mashroota Movement revolved around three centers in Kabul:

133 It is very much probable that the name of Siraj-ul-Akhbar was also copied in Afghanistan. Siraj-ul-Akhbar of Delhi was published in 1841 from Delhi. It was issued from Mughal Court as a Daily Newspaper, by the Mughal last ruler, Bahadur Shah-II (popularly known as ), its supervision was Muslehud Daula Sayed Abdul Qasim who was the last Royal Scribe (Chroniclor). Its editor was Syed Aulad Ali through, Mr. Jaynut Rajan, the Magistrate of Delhi Mr. J. Lawerance, says about Sirajul Akhbar, that it is a Court chronicle and issued from the Mughal Court. According to Mehdi Hassan and Dr. Abdul Salam Khurshid book titled Journalism for All that Siraj-ul- Akhbar was started by Maulvi Faqir Muhammad of Lahore in 1885, it continued till 1916.

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The Amir’s palace, Associations, educational institutions and individual liberals and democrats.134

Those liberals and enlightened courtiers of the Darbar (Court) who wanted reforms and change within a frame-work of the present set-up, which dominated by Ghulam Bachas of the Amir’s palace led by Muhammad Wali Khan Badakhshani, the chief of the Ghulam Bachagani – Khas-i-Amir.135

Moreover, outside the palace, the Mashroota Khwahans were grouped in different associations and educational institutions. The first Constitutional Movement (Mashrotiat Khwahan-i-Awal) was organized in the year 1909 by the teachers of Habibia Lycee, Some intellectuals outside of the Lycee and some learned ones in the Royal Court, with the following aims: a. Respect and obedience to the Holy religion of Islam. b. Transformation of the Royal government into a constitutionalist regime. c. Achievement of the political independence of Afghanistan. d. Spread of civilization, culture and education/learning in Afghanistan.

134 Khan, Dr. M. A. (1979). the Second constitution of Afghanistan Par. Peshawar: Bi-Annual Research Journal, Central Asia, issue No.2, Area Study Centre, University of Peshawar. P.59-62. 135 According to Hashmi’s Book on “Aghaz-e-Jumbash-e-mutalib-e-Azadi-e-isasi Dar Afghanistan Dar Ruba-e-Awal-e-Qaran Beestum,” The institution of Ghulam Bacha was established by Abdur Rahman as his personal Army drawn mostly from non-pashtun young men, of elite families. Hashmi was reproduced a long list of them from Ghubar. They were divided into two groups under Habibullah (i) Favourites (ii) ordinary. Some prominent amongst them were Mohammad Wali Badakhshi, Syed Jabar Shah Ghorbandi, Lal Mohammad Tagavi, Mohammad YaqubYousafzai, Sikandar Khan Panjshiri and Mohammad Ishaq Nooristani etc.

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e. Peace and understanding amongst all the nationalities and tribes of Afghanistan and strengthening of national unity. f. Organization of a national parliament through free elections. g. Insurance of the principles of equality and social justice. h. Lying foundations of the modern civilization through industries, trade, construction of highways, cities, buildings and sources of water and electricity etc.136

Most of the demands and the reforms programe of the Constitutionalists were not against the Amir except their demand for constitutional monarchy. The tug of war and relations between the Amir and the constitutionalists were described by Hassan Kakar in the following words:

… “Concerning the introduction of “new culture”, which in fact meant the spread of modern education, the Association’s members were in complete accord with the Amir. However, concerning the question of independence and the monarch’s unlimited power, the Association and the Amir found themselves in opposite camps”.137

Without realizing the sensitivity of the situation and socio- political changes around Afghanistan, Habibullah was obediently and strictly following his father’s (Amir Abdur Rahman) advice:

136 Shafi, M. (2010). The Developments of Liberal Ideas and Reformist Movement in Afghanistan. Peshawar: unpublished Ph.D thesis, submitted to Area Study center University of Peshawar: Pp. 59-64. 137 Kakar, M. H (1971). A Study in International Political Development. Lahore: Punjab Educational Press. P. 26.

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…there are three kinds of representatives. The Sardars (Aristocracy), Khawanin-i-mulki (tribal chiefs or common or representatives of the people) and the Mullahs (ecclesiastical heads and Church representatives) ….. I must strongly urge upon my sons and successors never to make themselves puppets in the hands of these representatives of constitutional government.138

DR. ABDUL GHANI AND NAJAF ALI AS THE MEMBER OF FIRST LEGISLATIVE COUNCIL IN AFGHANISTAN:

A legislative council was organized under the presidency of Sardar Nasrullah Khan, of which, Maulvi Najaf Ali and Dr. Abdul Ghani had the honour to be its members. Its function was the framing of laws for Afghanistan. The council divided the administration into twelve branches, each branch being representing in it by a few nominated members. Its sating was for two day in a week; and had the audience of the Amir, who heard the proceeding and conferred them. In this way the council worked for a few months only; and unfortunately, it was dissolved before completing its first year.

138 Chishti, N.M. (1998). Constitutional Development in Afghanistan. Karachi: Royal Book Company. P. 19

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THE ROLE OF DR. ABDUL GHANI, MAULVI NAJAF ALI, MUZAFAR KHAN MARWAT AND OTHER INDIANS IN THE MASHROOTA (CONSTITUTIONAL) MOVEMENT OF AFGHANISTAN:

The first important association of the Constitutionalists was Anjuman-i-Sirajul- Akbar (Society of Sirjul-Akbar) founded in 1906.139Maulvi Abdul Rauf Khan Qandahari, Alias Khaki, the headmaster of Madrasa-i-Shahi (Royal School/College) which was attached with Chob Firoshi Mosque Kabul, was its founder Chief.140Maulvi Muhammad Sarwar Khan Kandahari Alias Wasifi was its secretary. Other prominent members of the association were Maulvi Najaf Ali(sub-editor), Haji Haider Bashir, Ghulam Naqsh Band Khan, Munshi Hafiz Haider Ali Khan (Translator of Turkish language), Abdur Rahman Beg(Assistant Translator of Urdu Newspaper) and a few others. The Anjuman, in order to popularize the movement, decided to publish a newspaper, and for this purpose Maulvi Abdur Rauf Khan addressed a letter to Abdul Qadir Khan, the Chief Minister proposed the establishment of a newspaper entitled Siraj-ul-Akhbar-e-

139 Tarzi is credited with popularizing Journalism in Afghanistan. The Siraj-ul- Akhbar, a bi-weekly published in 1911, which was a mass-educative programme. The Akhbaar carried news items mostly on the Muslim world and the Afghanistan appraisal of the World situation in view of events leading to 1st World War. British role in the war and particularly its inverse Afghan policies came under regular comments. Tarzi’s knowledge of Arabic and Turkish languages and societies gave him an International look to the paper outside in neighbouring Iran, Central Asia, India, the Ottoman Empire and even some of the Far-east Asian Countries. Subsequent, the press and publications in Afghanistan carried the hallmark of Siraj-ul-Akhbaar. The Afghan renaissance, search for identity and place in the comity of nations finds prominence in this period. Siraj-ul-Akhbaar ceased its publications in 1918 but Tarzi by now had earned national stature, as a state servant. 140 Schinasi. M. (1979). Afghanistan at the Beginning of Twentieth Century, Nationalism and Journalism in Afghanistan: A Study of Siraj-ul-Akhbar, 1911- 1918.Naples: P. 17.

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Afghanistan,141 on the pattern of Habl-al-Matin a newspaper published in Persian from Calcutta, India. The newspaper was published fortnightly; and intended to include articles in its editorial on religious, government, court and literary topics. His proposal was approved and the first issue of the newspaper in Dari language appeared in Kabul on January 11, 1906. Maulvi Abdur Rauf Khan was its editor, Maulana Najaf Ali its sub-editor and Hafiz Haider Ali Khan was manager. Beside local news, the paper published foreign news. The paper ceased publication after its first issue. The Anjuman voiced its ideas through its recites and meetings.

The second important but small faction of the constitutionalists was majlis-i-jannisaran-i-Islam,142 (The association of the diehard Muslim fundamentalists). Most of its members were Indian teachers. Dr. Abdul Ghani and his brothers (Maulvi Najaf Ali and Muhammad Cheragh), Moulvi Muhammad Hussain Punjabi, Muzafar Khan Marwat and Saeed Ahmad Khan Kandahari were its prominent members. Some writers even regarded Dr. Abdul Ghani as the pioneer of Mashroota

141 From the beginning Sirajul-Akhbar was used by Mahmud Tarzi as a means of introducing his readers to the new ideas and modernization. Less than eight years after this, Siraj-ul-Akhbar” prepared the Afghans emotionally if not politically to meet the British at Rawalpindi and demanded complete independence. See Muhammad Kazam Ahang. The background and the beginning of the Afghan Press system: Part: V and VI. Afghanistan (Historical and Cultural Quarterly, 1969.Vol: XXII. No.2, Ibrahim Pourhadi, Afghanistan press and its literary influence 1829 – 1969.Afghanistan Journal USA. 1976; Notes on the Afghan Periodical Press. The Hyderabad Quarterly Review, -Vol –III 1929. 142 It was a small faction of the Constitutionalists and most of its members were Indian teachers of Habibia School. It was led by Dr. Abdul Ghani, Principal of Habibia School. Other members of the group included Maulvi Mohammad Hussain (Punjab), Maulvi Muzaffar Khan Marwat and Saeed Ahmad Khan Kandahari. The organization was also known as ‘Jan Nisaran-i-Melat’ (Devotees of Nation) and Anjuman-i-Molleman-i-Hindi (Council of the Indian Teachers). The objective of this association was the same as that of the Society of Seraj-ul-Akhbaar. Dr. Abdul Ghani was also imprisoned for a term of eleven years along with some other members of the Constitutionalists.

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Movement in Afghanistan.143 But the fact of the matter is that he was the Principal of Maktab-e-Habibia and most of the teachers of this institution were actively involved in the constitutionalist movement. They all played a leading role in the Movement side by side with other Afghans, but it does not mean that Dr. Abdul Ghani or the other Indian teachers were the only protagonists of the Constitutional Movement.

Constitutionalists prepared a plan of reforms as mentioned by Dr. Abdul Ghani in his book, “A Review of Political Situation in Central Asia”,

“…I placed before the Amir another scheme of reform on which the growing jealousy of officials put another version. It was represented by them to the Amir that I was conspiring to overthrow the despotic regime of government, and aimed at the establishment of Constitutional Government with myself as its president. Several gentlemen, some in very high positions had supported my scheme and the Amir was told that I had formed a strong party to immediately subvert the Government and that they would use violence in case of refusal by him. Unfortunately their representation, or misrepresentation, was given full credence….”144

The Aims and objectives of the Council of Devotees or, as subsequently named, the Constitutionalism Movement were the following:

143 Marwat, F. R (1994). Muzaffar Khan Marwat – A Mortyr of Mashrota. Peshawar: Biannual Research Journal, Central Asia, issue No.35, ASC, University of Peshawar. P. 23 144 Ghani, Dr. A. (1980). A Review of Political situation in Central Asia. Lahore: Aziz Publishers. Pp. 59-61.

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1. Obedience to the principles of Islam, respect of the Holy Quran and acceptance of all the tenets of Islam. 2. Continuous striving for achievement of national rights, and giving a democratic colour to Laws and National dominance. 3. Advising the people on social matters and keeping them away from developing bad habits and vices. 4. Creating an atmosphere of peace, cooperation and understanding amongst all the tribes of the Country. 5. Awakening the people towards the spread of General Education and making arrangements for publications. 6. National reformation through peaceful and cooperative methods rather than by means of terrorism and use of firearms. 7. Formation of National Parliament through free elections. 8. Achievement of political and national freedom and improving political and economic relations with other Countries. 9. Safeguarding the principle of equality and social justice.

To show improvements in industries and trade, means of communications and sources of water and power.

The Indian teachers were arrested in 1909 along with their other colleagues on accusations that the Council of devotees (Majils-e- Jan Nisaran), as organized by them and others was, in fact, a secret set up aimed at replacing the Kingship in Afghanistan with Democracy. The Council of Devotees, the precursor of the Constitutionalism Movement had two factions – one led by Taj Mohammad Khan Baloch

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Paghmani,145 and a few other members like Jauhar Shah Ghorbandi, 146 and Mir Syed Qasim Khan Laghmani and the other headed by Dr. Abdul Ghani and including Maulana Najaf Ali Khan and Maulvi Mohammad Cheragh (both were brothers of Dr. Abdul Ghani) and Professor Mohammad Hussain Jallundhri. Dr. Abdul Ghani, however, maintained that the Council was formed for enlightened persons, who would go to the other cities in Afghanistan and influence the government officials there to support the programme of the General Education. But his opponents had gone to the extent of briefing Amir Habibullah that the Punjabi Doctor had, infact, been plotting to kill the Amir and Sardars Inayatullah and Nasrullah Khan. The arrested persons were put in the prison of the Arg. The Doctor was released in 1919 by King Amanullah, after about 11 years of imprisonment. His conviction for the alleged sedition was attributed by many Afghans themselves to a conspiracy of the Mullahs hostile to the modern education.147

145 Taj Muhammad Baloch Khan Paghmani was the son of Ali Muhammad Khan. Ali Muhammad Khan was the son of Nazir Abdul Wahab Khan. Taj Muhammad Khan Paghmani was born in Bukhara when his father was in exile. He returned to Kabul in 1882. He remained a student of Qazi Saad-ud-Din Khan Barakzai. He was cashier in Bala Hisar, Kabul when came in contact with the constitutionalists. His association with the constitutionalism movement was betrayed to Amir Habibullah Khan by his own brother Muhammad Sharif Paghmani who was his strong political rival an agent/spy of the government. During the Kingship days of Amir Amanullah Khan he was appointed Governor of Daulatabad, , later on as Director Foreign Affairs, Qataghan. Rose to the rank of a General and appointed Commander Afghan Forces at Farah in 1927. Being Pro-Amir Amanullah Khan was arrested unaware by King Nadir Khan in 1929 and executed. 146 Jauhar Shah Ghoarbandi was the member of the constitutionalism movement. He was killed in the court of Amir Habibullah Khan at Jalalabad. When the aim of the movement was conveyed to the Amir by Prof. Ghulam Muhammad Khan “Rasam” maimanagi through a letter drafted by constitutionalists in Kabul. On this occasion Jauhar Shah had accused the Amir, on his face, on many counts. 147 Argandawi, A. A (1989). British Imperialism and Afghanistan’s struggle for independence. New Delhi: Munshiram Manoharlal, P. 44.

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The third faction of the Constitutionalists was Akhwan-i- Afghan (Afghan Brotherhood). The following were some important members of the brotherhood: Khan, Maulvi Abdul Rabb, Abdul Aziz Khan Kandahari, Abdul Jalal Khan Kandkhari and Maulvi Ghulam Muhayuddin Afghan. According to A.M. Baryalai the main aims and objectives of the Akhwan-i-Afghan were:

1. The establishment of a constitutional monarchy, the rule of law and toppling of the despotic regime. 2. Diffusion of education and the press to awaken the people. 3. Enforcement of Islamic Sharia and the Quranic laws. 4. Securing political independence in the light of a national order; 5. Establishment of social justice and equality, and protection of democratic rights of the people. 6. Strengthening of the fundamentals of national unity among different tribes and ethnic groups in Afghanistan. 7. Modernization of the country and adopting of the modern methods of development and progress and introduction of “new culture” in Afghanistan.148

There was another association,Anjuman-i-Muslim- Naujawanan-i-ShamalMaghrabiSarhadiSubahof the frontier Pakhtuns in Kabul led by Hakim Fazal Qadir, Dr. Faqir Muhammad and under the President-ship of Abdul Latif. The main aim of which was, “to

148 Chishti, N. M, (1998). Constitutional Development in Afghanistan. Karachi: Royal Book Company. P. 37.

158 emancipate its beloved country from the oppressive and tyrannical clutches of the foreigners”.149

Among the Mashroota Khwahan (Constitutionalists), the largest group was the Jamiat-i-Seri-Milli (National Secret Association). It consisted of those recruited in Maktab-i-Harbia, Madrasa Shahi and Maktab Habibia, divided into groups of ten each under a Rais and Munshi (a Chief and Secretary). Prominent among the chiefs and the secretaries were from the Maktab-i-Habibia. The leader in-charge of all these groups was Maulvi Muhammad Sarwar Khan Wasif.150 It was a strictly secret-association with a secret membership from the Ghulam Bachas and the bureaucrats with aristocratic background, the Durrani Sardars, Habibia teachers (including the Indian teachers), artisans, and writers. Some of its members were radical democrats who inter-alia advocated terrorist activities. The main headquarters of the Association was Maktab-i- Habibia but meetings (apparently disguised as social gatherings) were

149 Khan, Dr. M. A. (1978). The First Constitution of Afghanistan: its evaluation and its abolition. Peshawar: Biannual Research Journal, Central Asia, issue No.1, ASC, University of Peshawar. P. 9. 150 Maulvi Muhammad Sarwar Khan Wasif was the son of Maulvi Ahmad Jan pseudonym “Tajir” A poet, intellectual and well versed in religious knowledge. He was appointed Mufti in Madrissa-i-Shahi, Kabul and a Teacher in Habibia Lycee. Being a constitutionalists, Maulvi Muhammad Wasif was blown up through mouth of a gun in Tapa Sher Pur. The constitutionalists movement had received inspiration from the activities of the young Turks (1st Constitution of Turkey in 1882), who had raised against the dictatorial regime of Sultan Abdul Hamid; and the sacrifices of the young Iranians who had succeeded in bringing about constitutional reforms in Iran (1st Constitution of Iran 1906), as also the freedom movement in Egypt (1st Constitution of Egypt in 1876). The “Movement” in Afghanistan had an initial membership of about three hundred, divided into thirty groups each consisting of 10 members. Maulvi Muhammad Sarwar Wasif was the President General of all the groups.

159 also held in the city. Its membership had reached to about three hundred.151

Most of the leading members of the Mashroota Movement were educated and literary persons. In the galaxy of literary persons, Muzafar Khan Marwat was the most conspicuous by virtue of his outstanding works and contributions. His poetry and his message exerted great influence for which he had to bear the rigors of imprisonment till his last breath. His life and work are shrouded in mystery and his poetic works were lost in the political turmoil.152

Muzafar Khan Marwat was born in 1880 in a small hamlet, Samandar Titter Khel, Lakki Marwat.153 His father Jaffar Khan son of Samandar Khan, (Samandar Khan was the son of Hakim Khan) was the Chief of his own clan and had a flair for higher education and literature. He sent his son Muzafar Khan for primary education to a nearby village school at Ghazni Khel. After primary education, he was admitted in the Government High School No.1Bannu. Muzafar Khan did his F.A from the Mission College Lahore in 1898. He got the bachelor degree from Islamia College Lahore in 1903. He got Gold

151 Ghubar, M. G. M. (1961). Afghanistan – Dar – Maseer-i-Tarikh. Kabul: n.p. P. 24. 152 Habibi, A. H. (1984). Tareekh-i- Dar Afghanistan. Kabul: n.p. P. 58. 153 The forefather of Muzaffar Khan Marwat was Hakeem Khan, born in the village of Umar Khel (Lakki Marwat). He had two sons, the elder son was name Samandar Khan but the other son was unknown in the record. Due to some Social problems, Hakeem Khan escaped accompanied his son Samandar Khan to another village, (Tater Khel) but his another son was unfortunately killed by his enemies. In this way, Samandar Khan had also two sons, Jafar Khan and Almar Khan. Jafar Khan had five sons, namely Abdul Hamid, Faizullah Khan Abdullah Jan, Sher Alam Khan and Muzaffar Khan. But his younger Brother Almar Khan had four sons, Abdur Rehman, Sher Ali Khan (alive), Muhammad Afzal Khan and Muhammad Ikram Khan.

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Medal in the Master examination:154 After that he served as headmaster of the Government High School Bannu for a few months.155Then after he resigned from that post, because he did not want to work a slave country like India. He left for Afghanistan; and

“Promised with his relatives that if he will come back safe and sound from Afghanistan, he would build a home in Ghazni Khel.”

154 The picture of Gold Medal of Muzafar Khan Marwat is herby included in the appendix of this thesis. 155 (Dated Feb 3, 2013). Personal interview with Sher Ali Khan, the cousin of Muzaffar Khan Marwat. (Samandar tater Khel, Distt: Lakki Marwat)

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Hakeem Khan

Samandar Khan Unknow

Jafar Khan Almar khan

Abdul Sher Muzafar Hamid Faiz Ullah Abdul Jan Alam Khan Abdur Sher Ali Muhammad Muhammad Rahman Khan Afzal Ikram Khan (Alive)

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Muzafar Khan Marwat was one of the genius students of the Islamia College Lahore.156 His intellect and keen interest in the literary activities had made him not only popular among the students but also among the college staff and Principal Dr. Abdul Ghani.

During this period Dr. Abdul Ghani was again invited by Amir Habibullah Khan to Kabul for establishing a western type educational institution namely Maktaba-i-Habibia. He accepted the royal offer along with his own brothers and Muzaffar Khan Marwat.157He (Muzafar Khan Marwat) went to Afghanistan in 1908 along with his wife and two daughters. There he was appointed as an advisor of Amir Habibullah Khan as well as a teacher in Maktab-i-Habibia

Mir Ghualm Muhammad Ghubar, in his book “Afghanistan-Dar- Maseer-Tarikh” mentioned the following Indian teachers of the Maktab-i- Habibia:

1. Dr. Abdul Ghani, Principal

2. Muhammad Chiragh,158 teacher

156 Muzafar Khan was a good looking man with a small bearded having physical fatnesses. He married in his own village (Samandar tater Khel). His Wife was famous by the name pawandey: thus Muzafar Khan had two daughters from her. 157 Marwat, Dr. F. R. (n.d). Unpublished papers of Muzafar Khan Marwat. 158 Maulvi Muhammad Chiragh Punjabi was the son of Maulvi Abdus Samad. Younger brother of Maulvi Najaf Ali and Dr. Abdul Ghani.He was born in 1872 at Jalalpur Jattan, Gujrat. A graduate of Government College Lahore. He was summoned by his elder brothers who were already there in the service of Afghan Government. He was appointed as teacher in Habibia School. He had been remained as Inspector of Schools. He was also arrested and imprisoned in 1909 along with his two brothers and some others in connection involvement in the constitutionalism movement. He was released after eleven years in 1919 by King Amanullah Khan.

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3. Muhammad HussainPunjabi,159 teacher and

4. Muzafar Khan Marwat, who was a teacher of Geography and Mathematics.160

Ghubar and some other Afghan writers in their respective works made a mistake by mentioning Muzafar Khan as Bannuchi, Baluchi and Kharoti. It was the late Pohand Abdul Haye Habibi who put the record straight by mentioning Muzafar Khan as a Marwat in his book Tarikh-i- Mashrootiat-Dar Afghanistan.161

Besides teaching, Muzafar was a member of the Translation and Research Bureau of Afghanistan and an active member of the “Majlis-i- Jannisaran-i-Islam”. He was anti-British, and throughout his life championed the cause of freedom, reforms and democracy in Afghanistan.

The friends of Muzafar Khan Marwat were decided to dismiss Amir Habibullah Khan from his presidency; but Muzafar was not present

159 Muhammad Hussain Punjabi an Urmarh Afghan – the family having settled in Jullundhar. He had obtained Bachelor of Arts Degree from Aligarh University, well- versed in English, Urdu, Darri, Arabic and Pushto. He was appointed as teacher of History and Geography in Habibia School, Kabul in 1907. He joined the constitutionalism movement but arrested in that connection in 1909 at the age of 26 years and imprisoned in Arg (Palace). He served as Director Primary Schools. He served in the Ministry of Education in 1926. He was appointed Director Magazine Habib-ul-Islam in 1928 by Habibullah Khan Alias Bacha-i-Saqao. Escaped British India after some time and returned in 1929. He wrote more than 75 books and magazines in Darri, Urdu, English and Pashto. Like, Afghan Padshah, Ghazi Amanullah Khan (Afghan King, Ghazi Amanullah Khan), Lahore,1346. (Afghan Calender).and Inqilabe-i-Afghanistan (The Revolution of Afghanistan), Jullunder, 1931. 160 Muzafar Khan Marwat unpublished papers. 161 See Muhammad Zarin Anzoori’s article “Muzafar Khan Marwat” pp.28-35, published in bi-monthly Spede, Literary and Cultural Publication of The Cultural Association of Afghanistan, Peshawar, May-June, 1992, Vol, 3, No.1, serial No.34.

164 at that meeting and his name was mentioned in the minutes of the meeting in this way Amir Habibullah Khan was informed by his informers about the increasing clandestine activities of the constitutionalists. Muzafar Khan was one of the active leading members of the Mashroota. Consequently, the Amir ordered to the imprisonment of the culprits. According to the contemporary source the following were the most important figures as Dr. Abdul Ghani, Maulvi Muhammad Hussain and Najaf Ali. Muzafar Khan Marwat was also very important figure among them. He was who; Muzafar Khan Marwat lost his life due to the attack of cholera/diarrhea in 1909 under the detention of Amir’s imprisonment.162 Muzafar did not compromise on his principles. He was true to his mission and lost his life by raising the standard of revolt against the despotic Pakhtun monarch who did not tolerate freedom of thought and expression in Afghanistan. The following seven were blown by cannon fire: Lal Muhammad Khan, Muhammad Usman Khan son of Muhammad Sarwar Khan Parwani, Johar Shah Khan Ghorbandi, Muhammad , Muhammad Sarwar Khan son of Maulvi Ahmad Jan Khan, Saeedullah Khan Alkozai and Abdul Qauim Khan Alkozai.163

162 When Muzafar Khan Marwat was in Jail (Sherpur Tapa), he was communicating his miserable life to the relatives in India through letters and poems. He used to write his name as Musafar khan in his poems instead of Muzafar Khan Marwat. After his death, the Amir Habibullah Khan did not allow his relatives to receive his wife in Afghanistan. Later on his brother Faizullah, despite the Amir’s threat went to Afghanistan and brought the wife of Muzafar Khan secretly. Later on her remarriage was arranged with the Muzafar Khan’s younger brother, SherAlam Khan. She bored two daughters, one of them married with a nephew of Sher Alam and the other daughter married the Taj Muhammad (SP) belonged to the Nawab Kalay near Gandi Chowk. 163 Arghandawi, A. A. (1989). British Imperialism and Afghanistan’s struggle for independence 1914-1919. New Delhi: Munshiram Monoharial Publisher. P. 39.

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Though, the ruthless suppression of the Constitutionalists did not create public resentment openly or led to popular revolt in Afghanistan, yet it gained sympathy of the masses for them. According to Dr. Ghani, the questions about Mashroota were frequently asked by the people of Afghanistan, like what is constitution? What the Dr. Ghani wants?.Thus, they probed into the nature of constitution (Mashroota) by inquiring, whether Mashroota was existed during the reign of Pious Caliphs. Moreover, Dr. Ghani explains:“there was a silent and suppressed approval of what I was believed to have demanded. Thus in the intelligent quarters the existence of their rights, and above all, a vague possibility of their enjoyment of them dawned upon the dormant consciousness of the people”.164 In India and Central Asia the contemporary press reported the daily events of the happenings inside Afghanistan and publicized the Mashroota Movement in the neighboring countries.165

Here it is necessary to mention about the constitutionalists who got the sympathy of public in Afghanistan. The following were some of the members of the First Constitutionalists (Mashrotriat Khwahan-i-Awal), whose movement was betrayed to the government, resulting in arrests, killings and subsequent release of a few:166

1. Maulvi Mohammad Khan Wasif – President and leader of the party, the scribe of Serajul Akhbar.

164 They were the leaders of the Jamiat-e-Ittihad-va-Tarakki (Party of Union and Progress) of Turkey. 165 Habibi, A. H. (1984). Tehreek-i-Mashrotiat Dar Afghanistan (Constitutional Movement of Afghanistan). Kabul: n.p. P. 57 166 Hashmi, S. S, Din. (1976). Junbish-i-Mashrota Khwahi Dar Afghanistan (Constitutional Movement of Afghanistan). Kabul: n.p. P. 49.

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2. Mir Qasim Khan 3. Maulvi Abdul Wase Akhunzada (released after a few months of imprisonment). 4. Maulvi AbdurRab (brother of Maulvi Wase-released after a few months of imprisonment). 5. MaulviGhulamMohiud Din Afghan (imprisoned and then pardoned). 6. Abdul Jalal Khan Kandahari (remained imprisoned till the enthronement of King Amanullah Khan). 7. Professor Ghulam Mohammad Khan Maimangi (Remained imprisoned till enthronement of Amanullah went to for technical education). 8. Kaka Syed Ahmad Khan Lodin Kandahari (remained in prison till coming into power of Amanullah). 9. Sardar Abdur Rehman Khan Son of Sardar Abdul Wahab. 10. Sardar Abdul Habib Khan, brother of Sardar Abdur Rahman Khan (both the brothers were released after a brief period of imprisonment). 11. Baba Abdul Aziz Khan. 12. Ustad Mohammad Anwar Bismil (Imprisoned for two years). 13. Taj Mohammad Khan Baluch. 14. Akhundazada Mohammad Akbar Ishaqzai (remained in prison till the end of the rule of Amir Habibullah). 15. Sher Ali Khan Barekzai (In prison till enthronement of Amanullah). 16. Maulvi Mohammad Muzaffar Khan Marwat (Died in prison).

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17. Hafiz Abdul Qayum (released after two years of imprisonment). 18. Mirza Abdur Razaq (remained in jail till coming into power of Amanullah). 19. Mohammad Hussain Khan Achakzai (released when Amanullah became King). 20. Nizamud Din Khan Arghandiwal (released after enthronement of Amanullah). 21. Haji Abdul Aziz, Generally known as ‘Langer Zamin’ (released after a brief period of imprisonment). 22. Mohammad AslamSheghani (pardoned). 23. Sahibzada Abdullah Mojaddidi (released after a brief detention). 24. Amar-ud-Din Khan. 25. Haji Mohammad Akbar Yousafi (Imprisoned for a short period). 26. Mirza Mohammad Hassan. 27. Ahmad Quli Khan Chandawali. 28. Abdul Wahab Khan. 29. Mirza Ghias-ud-Din (remained in prison along with his two brothers and released after enthronement of Amanullah). 30. Mullah Abdul Haq (released after Amanullah came into power). 31. Maullah Khan Badakhshani (released by King Amanullah). 32. Jauhar Shah Ghorbandi (of a special group of pages, Ghulam Bachagan. Executed).

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33. Lal Mohammad Khan (Like Sr. 32 above). 34. Mohammad Osman Khan Parwani (like Sr. 32 above). 35. Mohammad Ayub Khan Kandahari (killed). 36. Pacha Mir Khan (released by King Amanullah). 37. Mohammad Wali Khan (remained imprisoned). 38. Mir Zaman Khan Badakhshani (imprisoned). 39. Mullah Minhajud Din (Had betrayed the organization to the government). 40. Shuja-ud-Daula Ghorbandi (imprisoned). 41. Ustad Mohammad (Had betrayed the organization to the government). 42. Abdul Haq. (Head betrayed the organization to the government.

MASHROOTIAT KHWAHAN-I-DOEM (The Second Constitutional Movement):

The activities of the First Constitutional Movement were revealed to Amir Habibullah by some of the members of the organization. The Amir, fearing that he might be over thrown from his office, ordered the arrest of the members. Some of them were imprisoned for various terms and some blown through the mouth of canon. But the movement did not die down, in spite of the arrests and elimination of some of the members. It soon reemerged on the scene with the covert blessings of Amanullah Khan, the son of Amir Habibullah and Sardar Nasrullah Khan, the brother of the Amir. The re-organized movement was also referred to as ‘Hizb-i- Seri Darbar (“The Clandestine Party of the Court) or Akhwan Afghan

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(Afghan Brotherhood). The membership of the Movement had reached to about 300. The main headquarter of the Association was Makhtab-i- Habibia but meetings, apparently disguised as social gatherings, were also held in the city. Some of the important members of these movements were the following:

1. (also known as Pareshan), son of Abdul Ahad Akhunzada, Physician of Dawi Kandahari Tribe. Dawi was born in 1868 at Bagh-i-Ali Mardan, Kabul. A graduate of Habibia Lycee he was a disciple and a fellow member in Serajul Akbar fortnightly of Mahmud Tarzi.167 2. Mir Ghulam Mohammad ‘Ghubar’. Author of Afghanistan Dar Maseer-i-Tarikh. 3. Mohammad Wali Khan Darwazi-from and incharge of the special group of pages (Ghulam Bachagan). (He had tilt towards the ). 4. Shujaud Daula (The claimed assassin of Amir Habibullah). 5. Mohammad Ibrahim Khan Jamshedi from Heart. 6. Adam Khan, a Pushtun from Logar. 7. Mir Yar Beg ‘Darwazi’, a poet and writer. 8. Mir Zamarud Din Khan Darwazi from Darwaz (Badakhshan).

167 Mahmud Tarzi was the son of Sardar Ghulam Muhammad Khan, a prominent leader of the Muhammadzai clan and a well-known poet, who wrote under the pen name Tarzi or stylist. Amir Abdur Rahman banished him along with his family from Afghanistan for political reasons. Mahmud Tarzi attended schools in Damascus and Constantinople, there he came into contact with the European culture and institutions; and closely watched the Ottoman nationalist-revivalist movement and Pan-Islamic views of Al-Afghani. Tarzi returned to Afghanistan in 1902. Habibullah Khan appointed him the chief of the bureau of Translation for the royal court.

170

9. Ghulam Ahmad Eittemadi son of Abdul Qudus Khan Eittemad- ud-Daula. 10. Juma Khan son of Abdul Qudus Khan Eittemad-ud-Daula. 11. Abdur Rehman Khan Lodin Alias Kibrit (match) son of Kaka Syed Ahmed Lodin Kandahari. 12. Syed Ghulam Haider Pacha son of Mohammed Sarwar from Charbagh, Laghman. 13. Ghulam Mohiud Din Arti. 14. Ahmed Rehman son of Abdur Rahman, Counsellor in the Foreign Ministry, was sent to Soviet Union for Studies. 15. Karim Nazihi Jalwa son of Mullah Baba. A judge of Kabul, an Uzbek. 16. Syed Mir Qasim Khan. 17. Syed Abdullah Khan Brother of Syed Qasim Khan. 18. Sher Ahmad Khan, a student of Tarzi. 19. Mirza Mohammad Mehdi Chandawali son of Mirza Ali Jan. 20. Syed Hassan son of Hussain Pacha from Syeds of Kunars. 21. Syed Hassan son of Hussain Pacha from Syeds of Kunars. 22. Sardar Abdul Hussain Aziz son of Sardar Abdul Aziz Khan, the first Afghan Ambassador to Tehran.

The Mashroota Khwahan (the Constitutionalists) in general, are referred to as the pioneers of the political movements in Afghanistan. All the subsequent parties, movements, and organizations have lined their past, in one way or the other, with the Mashroota Khwahan. With the disintegration of the Mashroota movement, its members, were killed and

171 imprisoned in 1909, by Amir Habibullah Khan. The leftover members either formed their own parties or joined other movements and organizations. The members of the Mashroota Movements, who had been in jail, were released by King Amanullah and even raised to higher positions.

The dream of Muzafar Khan Marwat, Dr. Abdul Ghani, Najaf Ali, Muhammad Chiragh, Maulvi Muhammad Hussain Punjabi and other Mashroota Khwahans was realized with the death of Habibullah in 1919; and the rise of Amanullah Khan, a member of the Mashroota Movement, who not only released the constitutionalists from jail but restored them to higher positions and introduced a series of reforms in his country including the implimination of 1st constitution of Afghanistan in 1923.168

DR. ABDUL GHANI AND THE RAWALPINDI PEACE CONFERENCE:

In June 1919, Dr. Abdul Ghani had accompanied Ali Ahmad Jan to Rawalpindi for peace talks with the Britishers there. Later, on an excuse to see his relatives in India, he went to his hometown and never came back.

Following were the members of Afghan delegation to the Rawalpindi Agreement, concluded on August 08, 1919.

168 Tunisian were the first Muslims to have what can in modern terminology be called constitution” in 1861: this was followed by Turkey in 1876, Egypt 1882, Iran 1906. Afghanistan constitution derives much from the Turkish and the Iranian constitutions. Turkey under Mustafa Kamal was revising its constitution at about this time (1924) and their experiences in law-making an the presence of some of the Turkish officers like Jamal Pasha followed by Bedri Bey and Fakhri Pasha helped in shaping a large number of ordinances and laws.

172

i. Sardar Ali Ahmad Jan – Leader (Minister of State for Internal Affairs). ii. Mullah Ghulam Mohammad Khan (Minister of Commerce). iii. Sardar Mohammad Yunas Khan (Former Governor, Kandahar). iv. Diwan Narinjan Das (was intended to enlist the sympathy and support of the Hindu Community in India and an important member of the Revenue Department). v. Dr. Abdul Ghani (Incharge Department of Composition and Compilation & Chief of the translation).169 vi. Munshi Ghulam Mohammad Khan (Chief Secretary, Ministry of Foreign Affairs). vii. Sardar Abdul Aziz Khan.

The British delegation is as under:

i. Sir Hamilton Grant.170

ii. Sir John Maffy.

iii. General Mowbray.

iv. Nawab Sir Shams Shah

169 “some time after the occurrence of the conference he wrote the following lines to one of his fans, Abdur Raoof of Jalalpur Jattan, “Rawalpindi is the place where my Allah almighty bestowed me upper hand over the opposite party i.e, delegation of the British India government and he made us able to win complete freedom for Afghanistan.” 170 When the delegation met in pending for the peace Conference; it is worth mentioning that at the last day of the meeting held in 31st July, 1919. At that meeting one of the British delegates, namely Sir Hamilton Grant demanded that there would be a peace settlement between British India and Afghanistan, if the Government of Afghanistan expel the three Indian “Seditionists/Revolutionaries”, i.e. Maulana Barkatullah, Raj Mahandar Partap and Ubaidullah Sindhi.

173

v. Sir Gurbakhsh Sing Bedi.

vi. Nawab Maula Baksh Khan of Batatla was their interpreter.

ALLEGATIONS ON DR. ABDULGHANI AS THE AGENT/SPY OF THE BRITISH INDIA:

However, some Afghan writers like Ghulam Muhammad Ghubar and Sayyed Pohinyar considered Dr. Abdul Ghani as the agent/Spy of the Britishers on the assumption that his educational efforts were meant to propagate policies of the British in Afghanistan.171

At the instance of Sardar Habibullah Khan, Dr. Abdul Ghani in association with his elder brother Maulvi Najaf Ali Khan, concentrated on the spread of general education in Afghanistan; and achieved significant success. Unfortunately the annoyance of the uneducated Mullahs and the jealously of other Afghans, who could not tolerate the Amir’s favour of the outsiders. The usual conspiracies started against the ‘Punjabis’. In 1893, when Dr. Abdul Ghani was going to his home in Gujrat, on the way he was intercepted near Jalalabad, on allegation that he was in fact, a British agent/spy and carrying with him some secret documents. He was detained for forty days, his belongings thoroughly searched and allowed to proceed further; when nothing incriminating was recovered from his possession but he was being humiliated, dejected, disappointed and sent to Punjab.172

171 Najafi, A. Q. (2011). A Basic Contributor in Modern Education, Democracy, Constitution and Independenc. Islamabad: Government of Pakistan Higher Education Commission. P. 67. 172 29th December, 2014. http://www./ariaye/tarikh,dated.

174

On the other hand some of the imminent personalities and scholars, such as Abdul Hay Habibi,173 Zalmy Hewadmal and Dr. Akam Usman and Saad-ud-Din Hashmi have done justice in their works to the important services of Dr. Abdul Ghani and Najaf Ali to Afghanistan as Habibi says that alleging a human being, specially a Muslim as Dr. Abdul Ghani with no firm argument and proof, he promoted education in a considerable degree in Afghanistan as undoubtedly upto the marks.174

After judging both of the statements thoroughly, I would like to present my view about Dr. Abdul Ghani is that he was a staunch supporter of Muslim Nationalism; and completely against the British barbarism in India. He was a clear minded man and would not like to live and serve in a slave country like India. Thus he preferred to go to Afghanistan to earn something for their livelihood. Though, he was offered and attractive job and salaries as well as a big jagir from the British India. But he rejected that lucrative offer. It shows his sincerity, a man of active and a man of promise.

173 Abdul Haye Habibi (Pohand ) son of Abdul Haq Akhunzada and born in 1910 at Kandahar of kakar tribe. He was educated at home because his family had been a Habibi educated elite class. He became assistant editor of “Tuli-i-Afghan”Magzine in Kandahar (1928) and after three years, took over the post of editor. In 1940, he was appointed director General Pashto tolana in Kabul, became advisor in Ministry of education and president faculty of Literature, Kabul University (1941), Afghan Trade agent at , Pakistan (1947). He started publication of weekly “Azad Afghanistan” and declared that Afghanistan was an independent democratic country. He also launched: “SAROSH” magazine from Karachi. However, he could not settle in Pakistan and returned to Afghanistan in 1961. He was appointed as a teacher of Pashto Literature at the faculty of Literature in Kabul University. Abdul Haye Habibi died in Kabul on May 9, 1984. 174 (29th December, 2014) http://www./ariaye/tarikh, ,

175

The allegation, against Dr. Abdul Ghani as an agent/spy of British India is baseless and proof. If a man didn’t accept the British entity and completely rejecting the very attractive offers from the British India, would never be indulge in such a mean services, as an agent/spy of someone. Another proof is that if Dr. Abdul Ghani was the agent/spy of the British India, why he was opposed by the Director of Education of Punjab when he was going to be the Principal of Islamia College Lahore due to his attachment with Afghanistan Royal Court.

Keeping in view the meritorious services of Dr. Abdul Ghani it would be quite appropriate to call him the founder of modern education in Afghanistan, or the Sir Syed of Afghanistan. He had established Maktab-i- Habibiain 1903 at Kabul, the first institution imparting modern education in the history of Afghanistan. He was the Great Muslim educationalist; and introduced a modern education in a very backward country, “Afghanistan”. It was his efforts that produced a people of democratic and liberal spirit in Afghanistan.

Besides, my analysis and understanding concludes that Dr. Abdul Ghani knew the cunning approaches of the British towards a Muslim country like Afghanistan. So he was advised to the rulers of Afghanistan to be aware from the British cunningness. On the other hand he was spreading modern education among the young generation of Afghanistan; because they would be able to counter such assault barbarism in future. As far as the question of agent/spy for the British India in Afghanistan among the teacher is concerned that an only person namely Jamal-ud-Din his pen name was Khaksar an Indian Teacher employed in Habibia School during

176 the reign Amir Habibullah Khan seemed to me a British spy/agent as well as in history of Afghanistan. Due to the suspicions of being a British spy/agent, he was once removed from his service/job; but later on he secured that job in a very tactful manner. In this way he had also the opportunity to be an advisor in the Ministry of Education in Afghanistan. Thus he was roaming different areas of Afghanistan for the inspection of various schools and was collection information and sending to the Britishers.175

THE LITERARY CONTRIBUTIONS OF DR. ABDUL GHANI:

Dr. Abdul Ghani also rendered his services, by writing some of the famous piece of writings (books), most of them address the historical and political issues of Afghanistan, the writer himself was the participant observer all that issues to which he addresses in his books;

1. An English translation of the Holy Quran, unpublished. 2. An English translation of Maulana Maudoodi’s Risala-i- Diniyat” (Published). 3. A Review of Political Situation in Central Asia (Published) 4. A Brief Political History of Afghanistan (Published).

The first book of Dr. Abdul Ghani, which is entitled, A Review of Political Situation in Central Asia,176 was first published in 1921, by

175 Younas, S. F. (2002). Afghanistan a Political History, Vol. 1. Peshawar: Aays. P. 557. 176 The book has been translated into Pashto and included in the curriculum of the Nangahar University, Jalal Abad, but there are so many mistakes like Dr. Abdul

177

Shoukat Ali at Bukhari Printing Press, Lahore. The book was published again in 1980 by Aziz Publishers, Lahore. The book has 295 pages including preface, introduction, appendixes and some points at the end. The book has given a glimpse of the British Indian interest in Central Asia. Besides, a brief history and the important departments of the state of Afghanistan like Revenue, Transport, Army Office work, Administration, Miscellaneous have been discussed under the rule of Amir Abdur Rahman Khan, Amir Habibullah Khan and Amir Amanullah Khan. Moreover, Russian advance into Central Asia, genesis of Bolshevism, the nature and constitution of Bolshevism, India and the present revisionary struggle of the world and the probable future of Russia and Afghanistan have also been highlighted in the book. The authenticity could be judged that the author had firsthand knowledge and eye witnesses each and every happening in Central Asia and Afghanistan.

The book, entitled, A Brief Political History of Afghanistan, written by Dr. Abdul Ghani in 1936, unfortunately due to the some unavoidable situation the book remained unpublished till 1989. Later on the book was edited and published by one of the nephews of Dr. Abdul Ghani, his name was Abdul Jalil Najafi in 1989, by Najaf Publishers, Lahore. The book has twelve chapters and 956 pages and has no preface. No doubt the book is the most valuable document on the history of Afghanistan, because it has been written by a person, who was the participant observer, each and every event in Afghanistan.

Ghani has been basically shown as a private English Secretary to Amir Abdur Rahman Khan and Habibullah Khan.

178

Dr. Abdul Ghani introduced modern education to a country like Afghanistan where majority of people were not only backward but also very stubborn. The educational system introduced by him was meant for such new generation which was democratic and liberal minded in spirit.

CHAPTER-4

179

THE INDIAN REVOLUTIONARIES, NATIONALISTS AND THEIR SERVICES TO AFGHANISTAN (1915-1929)

This chapter discusses the arrival of revolutionaries in Afghanistan and their activities against the British Indian Government. Moreover, the chapter examines their services for Afghan Government by highlighting the prominent revolutionaries, who had completed their education from Indian secular educational institutions or Deoband seminaries.

MAULANA SAIFUR RAHMAN’S SERVICES TO AFGHANISTAN:

Maulana Saif-ur-Rahman was born in 1840 A.D in the house of Haji Ghulam Jan son of Haji Momin Khan, Alukozai a sub-section of “Durrani” tribe, a religious family of Mathra Nau, Doaba, Charsadda.177 His ancestors had migrated from Arghandabad to Peshawar.178 (See appendix).

Like his father, Maulana Saif-ur-Rahman got his early education from eminent Ulema among his teachers, the names of Maulana Sahib of Srikh and Maulana Sahib of Zarobi, Maulana Abdul Hanan of Yar Hussain, Swabi, Maulana Muhammad Inam and Maulana Lutufullah of Aligarh are prominent of Peshawar and the surrounding areas. Later on he

177 Mathra-Nau, Doaba is a small village, in Tehsil Shabqadar of District Charsadda. It is situated about 8 km to the North of Shabqadar. The Mausoleum of Maulana Saif- ur-Rahman lies in the village and is famous as Bagh Baba among the local inhabitants of the area. Mr. Noor Din was looking after this Bagh Baba where the graves of the close relatives of the late Maulana Saif-ur-Rahman are also buried. 178 Arghandabad is a District of of Afghanistan.

180 got admission in for advance study of Hadith and Tafaseer; and came under the discipleship of Maulana Rashid Ahmad Gangahi.

The Darul Uloom Deoband has been a very significant institute for the study of theology and islamic studies in the entire India and Afghanistan. It was established by those who were particularly influenced by the teachings of Hazrat Shah Waliullah and his disciples. In the Muslim world it ranks second to Al-Azhar University of Cario (Egypt). In the establishment and success of this institution of Deoband, the names of Maulana Zulfiqar Ali the father of Mahmud-ul-Hasans; Haji Muhammad Abid Hussain, Maulvi Fazal-ul-Rahman, the father of Maulana Shabir Ahmad Usmani and Maulana Hidayatullah, the father of Rashid Ahmad Ghangahi.

Darul Uloom Deoband played an important role by the producing scholars of Islam, who proved themselves men of destiny for the Indian Muslims. The theologians whose number in thousands are found in each and every corner of South Asia and Afghanistan. Even today there are Madrassahs, whose number would be definitely more than hundred, which are being established on the model of Deoband. These Madrassahs are imparting Islamic education in Pakistan and Afghanistan.179

As Deoband School was a famous Muslim religious School; Maulana Saif-ur-Rahman was enrolled in Darululoom Deoband. He became a disciple of the scholar, Maulana Rashid Ahmad

179 Qureshi, M. F. (1981). History of the Dar-ul-Ulum Deoband, Vol-II. India: Idara-e- Ihteman, Dar-ul-Ulum, Deoband. P. 46.

181

Gangohi. Maulana Rashid Ahmad Gangohi himself was the disciple of Mamlook Ali.180Maulana Saif-ur-Rahman studied Hadith and Tafseer. Maulana Rashid Ahmad Gangohi,181 who afterward awarded him Sanad- e-Khilafat.

After completing his studies at Darululoom Deoband, Maulana Saif-ur-Rahman opted for the profession of teaching in Islamic Theology; thus he taught at different famous Madaris in India. Among these Madaris were, Nasiria Tonk (Rajestan), Shah Jehanpure and Panipat, where he spent a considerable time. During his stay at Tonk, Maulana Saif-ur- Rahman, married Saeeda Begum, the daughter of Maulana Dost Mohammad Khan. Maulana Dost Mohammad Khan was himself an Afghan by origin. At the end, he joined Madrassa-e-Fatehpuri,182 Delhi as Sadar Muddarris (Head Master). It was in this Madreassa that he started

180 Maulvi Mamlook Ali was the disciple of Shah Muhammad Ishaq and Shah Mohammad Ishaq was the disciple of Hazrat Shah Abdul Aziz S/O Hazrat Shah Waliullah. Among his students Sir Syed Ahmad Khan. 181 Imam Rabani Hazrat Maulana Rashid Ahmad Ghangohi is one of the most famous scholars of the Deoband School of thought. He was born in 1829 in the house of Maulana Hadyat Sahib at Ghanghoi. Among his teachers the name of Maulana Mamlook Ali is worth mentioning. Similarly, from his disciples, Mullah Mahmud had the distinction of becoming the first Mudaris at Deoband. After joining the Deoband School of thought, Rashid Ahmad Ghanghoi had completely devoted himself to take the aims and objectives of Dar-ul-Uloom to impart Islamic Education for the Indian Muslims. 182 Delhi is full of the historical buildings, which were constructed by the Muslims. In these buildings one is the Fatehpuri Masjid, was constructed by Alia Fatehpuri, Begum of Shah Jehan (1590-1666). The history of this Masjid reveals the facts that many events of the Indian Muslims were initiated from this Masjid. For instance, Hizbullah Movement in 1914, started from this Mosque. There is a Madrassa attached with the mosque that Maulana Saif-ur-Rahman had the honour to be the Headmaster or Chief Tutor of the teaching faculty. In those days Ismail Ghaznavi, who later on became his son-in-law, was closely associated with Maulana Saif-ur- Rahman.

182 the Hizbullah Movement.183 Maulana Saif-ur-Rahman was a very active leader in Hizbullah Movement, by promoting both teaching and Jehad wings in different Madrassah. Developments in the First World War changed his course and line of action. Thus until June, 1915,Maulana Saif-ur-Rahman continuously stayed in Delhi.184

Some of his disciples later on became prominent and influential Ulema in the Jamiat-ul-Ulema Hind at the Dar-ul-Uloom Kabul. The Jamiat-ul-Ulema Kabul was established during the reign of Amir Abdur Rahman.185 The religious matters were settled usually with the consultation of those Ulemas by Amir Abdur Rahman. In the days of Amir Habibullah Khan many students of Maulana Saif-ur-Rahman joined the

183 The Hizbullah was established for two major objectives, the reformation of the Muslims of India on Islamic lines (through Islamic Teaching i.e. Tabliegh) and secondly to conduct Jihad against the British India. For this, the second meeting of the Hizbullah was held in 1914 in Dehli in Fatehpuri mosque, where the Hizb was reorganized. Hizb was divided into two major branches: i. Tehreek Jihad. ii. Tableaghi Mission. (The Proselytizers) The second branch was further sub-divided into two group: i. Internal Tableigh i.e. within India ii. External Tabliegh i.e. outside India. The branches of the Tareekh Jihad were also established in India and abroad. The external headquarter was located in Kabul. The Hizbullah meeting of Peshawar branch was held in Haji Sahib’z village on 18th July 1915, in which reliable workers, such as Maulana Saif-ur-Rahman, Qari Abdul Mastan, Maulana Taj Muhammad, Maulana Fazal Mahmood Makhfi, Maulana Fazle Rabbi Deobandi and other participated. 184 Abu Salman Shah Jehanpuri, Tehreek Nazmi Jumat (Maulana ), Lahore: Nazir Sons, 1977, p.p. 230-234. Personal interview with Saeed-ur-Rahman (age 59) at Matra-Nau-Doabais one of the close relatives of Maulana Saif-ur- Rahman (26th March, 2012). 185 On ascending the throne of Kabul, Amir Abdur Rahman, formed Jamiat-ul-Ulema. It was also known as Anjuman-e-Ulema(The Association of Ulema). The prominent religious leaders in Anjuman-i-Jamiat-ul-Ulema were Mullah Abu Bakar Ishaqzai Kandahari, Mullah Ghulam Muhammad , Mullah Abdul Khliqander, Qazi Mir Rahman, Maulvi Abdul Rauf Kakar, Mullah Ramzan Hotak, Mullah Sayyed Ahmad, Mullah Sadu din Barakzai, Mullah Dad Mohammad, Mullah Abdullah, Mullah Saifullah and Mullah Habibullah.

183

Dar-ul-Uloom of Kabul and later on they became prominent figures in the Jamiat-ul-Ulema. Among those Ulemas, the prominent ones were Maulana Yar Muhammad Panjsheri and Maulana Zahid.186

The First World War proved to be the greatest event, which took place in the second decade of the 20th century.187 The Turks entry into the war from the German side was a bolt from the blue for the Indian Muslims. It was a matter of great concern to the Ulema’s of Deoband. Maulana Saif-ur-Rahman, at the outset of the war, joined the movement of the Indian revolutionaries that was working under the guidance of Maulana Mahmud-ul-Hassan. The British masters, who were apprehensive of the Ulema’s activities, applied a multi-dimensional approach to encounter the activities of their rivals. They managed to secure Fatwa from the pro-British Ulema by holding that the war between the British and the Turks was a territorial one; and not a Jihad or holy war, from the Islamic point of view. In addition, the British pursued a propaganda campaign as an instrument to mislead the Indian Muslims,“ by saying that fighting against the Turks and Germans is a holy, war which has been imposed upon them by the outsiders, so that the British are fighting only a defensive war against their rivals”.188

186 Amin, N. U. (2000). Maulana Saif-ur-Rahman (A profile). Peshawar: unpublished M.A. Thesis submitted to Pakistan Study Centre, University of Peshawar. P. 29. 187 The First World War also called as Great War, fought mainly in Europe and Middle East between the Central Powers (, Austria, Bulgaria, Hungary with their allies Turkey and the Allies (Great Britain, France, Russia and allies like Japan, , Belgium and Serbia), beginning on July 28, 1914 and ended on November 11, 1918 with collapse of Central Powers. 188 Khan, Dr. A. (2001). Ubaidullah Sindhi mission’s to Afghanistan and Russia. Peshawar: Area Study Centre University of Peshawar. Pp. 55-75.

184

Besides, at the outset of the war, the Union and Progressive Party of Turkey too declared, “the war with the British is a Jihad for the Muslims all over the world.” It was written in a pamphlet; and published by the Ottoman General and was distributed among the Muslims of South- Asian.189 In addition, it was also being mentioned that to help the Turks in the war is as to serve Islam.190 On the other hand, to consider India as Dar-Al-Harb (Land of War), by the Ottomans, means that they should actively support the freedom movement of South-Asian Muslims. Thus, the declaration of India as Dar-ul-Harb, by Maulana Abdul Bari Farangi Mahal stirred the passions of the Ottomans, who promised to support the Indian Muslims in their struggle against the alien masters in India, which also opened the eyebrows of the Muslims of India to take off the yoke of slavery. In this movement the Ulema of Deoband as well as Pan-Islamist took active participation.191

Maulana Saif-ur-Rahman openly condemned and criticized the British adventure and endeavoursin India.192 Thus Maulana Saif-ur-

189 Abdul Hamid II, the 34th Sultan of the Ottoman Empire (September 21, 1842 – February 10, 1918). He oversaw a period of decline in the power and extent of the Empire, ruling from August 31, 1876 until he was deposed on April 27, 1909. Abdul Hamid II was the last Ottoman Sultan to rule with absolute power. His deposition, following the Young Turk Revolution, was hailed by most of the citizens, who welcomed the return to constitutional rule. In 1918, at the time of his death he was considered to be the richest man in the world. 190 Shah, Z. (2000). The Indian Freedom Fighters based on Central Asia. Peshawar: Area Study Centre, University of Peshawar. P. 49. 191 The word Pan-Islamism and its various forms is apparently of European coinage and was probably adopted in imitation of Pan-Slavism, which had become current in the 1870’s,. In 19th century Muslim Progressive Jamal-ud-Din Afghani (1838-97), launched a Movement known as Pan-Islamism, based on the concept “Kullo Muselemun Ikhwatun” for the Islamic Revivalism and Unification of Muslims. 192 Gillani, M. A. S. Q. (1982). Tazkira Ulema-o-Mashakh-e-Sarhad, Vol-II. Peshawar: Azeem Publishing, Khyber Bazar. P.276.

185

Rahman issued a Fatwa against the pro-British Fatwa, which the British authorities had secured in their favour from the so-called Jurists and Muftis. Moreover, Maulana Saif-ur-Rahman, in his Fatwa, made it clear that the on-going war between British and Turks was not a territorial one but in fact a religious one between the two different nations, “who are the followers of the two different religions.” Besides, he also clarified that the British were not trustworthy; and they did not fulfill their promises which, they had made to the Indian Muslims.193 (See appendix)

With the proclamation of his Fatwa against the wishes of the British masters, Maulana Saif-ur-Rahman consulted some prominent Muslim Leaders at Delhi. Among those, the names of Hakim Ajmal Khan, Dr. Ansari and Maulvi Abdul Ahad are worth mentioning. On the advice of his well-wishers, Maulana Saif-ur-Rahman left Delhi for Deoband, where he met Maulana Mahmud-ul-Hasan (Sheikh-ul-Hind) who advised him to leave Delhi and reach Peshawar to join hands with Haji Sahib of Turangzai (Fazal-i-Wahid) in his struggle against the in India.194

Maulana Saif-Ur-Rahman met with Haji Sahib Turangzai, they made a joint association and started to chalk out the future plan of their mission in the North-West Frontier Province (now KPK).195 Haji Sahib Turangzai’s real name was Sayyid Fazal-i-Wahid; he was one of the

193 Unpublished biography of Maulana Saif-ur-Rahman. A collection of Prof. Ubaid-ur- Rahman, Department of Geology, University of Peshawar. P 2. 194 Javed, A. (1981). Haji Sahib Turangzai. Pakistan: Adara-e-Tasneef wa taleef. Pp. 119-121. 195 Quddus, U. (1988). Azadi-ki-Tehreek. Lahore: IdaraThaqafat-i-Islamiyia. Pp. 217- 220.

186 renowned Mujahids and opponents of the British Raj in India. He was a disciple of Maulana Mehmud-ul-Hasan of Deoband.196 He played an active role in the Silk Letters Movement organized by Mehmud-ul-Hasan. During the First World War, Haji Sahib had come to prominence and the British C.I.D. kept a permanent check on him.197

According to Abu Salman Shah Jehanpuri, “when Maulana Saif- ur-Rahman came to Peshawar, he spent his first night with Hakim Muhammad Aslam Sanjari”, the son of Ahmad Saleem Sanjari.198 Thus they arranged a secret meeting in the house of said Hakim Aslam Sanjari, about their plans, on the next day the meeting presided by Haji Sahib Turangzai.199 Maulana Saif-ur-Rahman along with other freedom fighters from Peshawar city and the surrounding areas also participated in the said meeting in order to determine their future goals and line of action during the war. The meeting was concluded that Maulana Saif-ur-Rahman and

196 The credit of establishing Azad Madressas (Independence Schools free from British influence and interference) in the Pathan Society also goes to Haji Sahib Turangzai. On several occasions, he raised lashkars (Local Militia) against the British. 197 (15th January, 2012). Interview with Mahmud Ghaznavi (age 52) one of the grandsons of Maulana Saif-Ur-Rahman narrated me that during the second year of the First World War Maulana Saif-ur-Rahman managed to reach Peshawar in the guise of a woman in order to escape from the British C.I.D and other agencies of the government. 198 Shah Jehanpuri, A. S. (1977). Tehreek Nazmi Jumat (Maulana Abul Kalam Azad), Lahore: Nazir Sons. Pp. 230-234. 199 Hakeem Muhammad Aslam Sinjri, came from an Afghan Kakar family. Among his fore-father, Qazi Sinjri came to Peshawar along with Ahmad Shah Abdali in 1762 and settled there. Hakeem Sahib was born in 1895 in the Qissa Khwani Bazar Daki Nalbandi. He got his early education in Peshawar while practicing Tib (medicine). He was influenced by two daily newspapers namely Zamindar and Siraj-ul-Akhbar. He took part in the Ghadar (revolution) party of Peshawar.

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Haji Sahib Turangza is should be the guide of freedom fighters.200 This meeting, in a sense, proved the beginning of a long partnership between Haji Sahib and Maulana Saif-ur-Rahman. At the last day, it was decided to attack on the British territory by the help of their Mujahedeen. The Mujahedeen did their best to liberate the Muslims from the grips of British imperialists in the tribal area as well as Afghanistan.201

With the passage of time, the centre of activities was shifted to Afghanistan. Ubaidullah Sindhi was already active in the Afghan capital with the provisional Government of India; and Haji Sahib’s role was that of an intermediary with India. His nerve-breaking activities in the Frontier brought considerable pressure on the British. He visited Afghanistan twice during that period; held meeting with the Amir Habibullah Khan. In the reign of King Amanullah there was a huge Durbar at Kabul in which, Haji Sahib was also being invited. The King offered him a large chunk of land but Haji Sahib refused the offer by saying that he was a “Faqir” and did not want property. The King fixed an amount of Rs.12000/- per annum for Haji Sahib’s Langar. All this had a very disturbing effect, on the British plans in the Frontier therefore, the British started conspiracy against Amanullah.202

The caravan of the freedom fighters led by Haji Sahib Turangzai and Maulana Saif-ur-Rahman, reached Buner. The people of Buner

200 Haroon, S. (2011). Frontier of faith. Karachi: Oxford Press. Pp. 98-99. 201 Khalil, J. (2000). Mujahideen Movement in Malakand and Mohmand Agencies. Islamabad: Pan Graphics (Pvt) Ltd., P. 176. 202 Unpublished biography of Maulana Saif-ur-Rahman written by his son Saeed-ur- Rahman, the father of retired Professor Ubaid-ur-Rahman, Department of Geology, University of Peshawar.

188 welcomed the Mujahedeen warm heartedly and supported them as well as possible.203 As Maulvi Saeed-ur-Rahman (see appendix VI), the anti British operations and activities organized by Haji Sahib Turangzai and Maulana Saif-ur-Rahman caused great loss for the British India. 204

On the other hand, Maulana Saif-ur-Rahman and his family members had to face the consequences of all the developments from the British India, which took place on the Frontier in 1915. All the property of Maulana Saif-ur-Rahman at Mathra-Nau-Doaba (the birth place of Maulana Saif-ur-Rahman), was confiscated and auctioned by the British.205 According to his elder son Saeed-ur-Rahman, the immovable property of Maulana Saif-ur-Rahman, was twenty Jiribs, confiscated by the British India. Moreover, all his family members, they were thirty nine in numbers, including his brothers, cousins, nephews and other close relatives, were all arrested and put behind the bars in the central Jails of Peshawar, Dera Ismail Khan and Dera Ghazi Khan. There they were

203 Ayaz, Dr. Q. (`994). Maulana Obaidullah Sindhi life and political thoughts. Peshawar: Biannual Research Journal, “JOFISA”, University of Peshawar. P. 39. 204 Sabir, M. S. (1990). Tahreek-e-Pakistan ma Suba Sarhad ka hisa. Peshawar: University Book Agency, Khyber Bazar. P. 228. 205 A report of the British C.I.D. which states about the anti-British activities and operations of the Mujahideen on the North-West Frontier makes it clear that Maulana Saif-ur-Rahman is the secretary of Haji SahibTurangzai and on his motivation; Haji Sahib has always been provoking the independent tribes and the Mujahideen against the British in India. The report concludes that Maulana Saif-ur- Rahman is the Chief architect and mainly responsible for the anti-British operations, which were carried out on the Frontier in 1915.

189 interrogated and tortured as well as insulted; and kept in jails till the end of the First World War.206

The Qafila (caravan) of Fidayan-e-Islam had been upholding the banner of Jihad against the British masters for the period of three months at Buner, Gadoon and Rustam. They proceeded to the independent territory of the Mohmands (Yaghistan). Haji Sahib Turangzai and his followers opted to stay and settle permanently in Mohmand. While Maulana Saif-ur-Rahman moved towards to his ancestral homeland Afghanistan.207 At that time the whole world was shaken with the intensity of the First World War. The major players of the war, the Allies and the Central Powers were trying their best to get the favour of Afghanistan. At last, fortunately, the Allies succeeded to get the support of Amir Habibullah Khan, which was only his neutrality in the war.208

Thus, the Kabul based Indian freedom fighters had taken certain important steps, which aimed to the liberation of their motherland from the British. Such steps were like the Silk Letters Movement, Al-Janud-Al- Rabania (Army of God or Army of Salvation) and Formation of a Government of the Indian in exile in Kabul. Maulana Saif-ur-Rahman had played a key role in all the above mentioned movements from

206 Unpublished biography of Maulana Saif-ur-Rahman written by his elder son, Saeed- ur-Rahman, the Father of Professor of Obaid-ur-Rahman, Geology Department University of Peshawar. 207 Hashmi, S. M. (n.d). The Afghanistan Mashaheer, (Pashto). Kabul: n.p. P.49. 208 Khalil, J. (2000). Mujahideen Movement in Malakand and Mohmand Agency 1900- 1940. Islamabad: Pan Graphics (Pvt) Ltd., P. 343.

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Afghanistan.209 Moreover, in Afghanistan, Maulana Saif-ur-Rahman, a renowned Mudarris of the Islamic disciplines and assumed the services of teaching. Thus, he rendered his services to impart education in Afghanistan. He attracted a considerable number of students to study the Islamic Education. The places like Jalalabad Kaja (Kaga210) and Kabul, where he had served for a very brief period of two years, but gained popularity through out the country briefly afterwards. The former students of Maulana Saif-ur-Rahman in India became the prominent figures at that time. Later on, some of them went to Afghanistan and joined the Jamiatul Ulema at Dar-ul-Uloom Kabul. They left no stone unturned to promote the reputation and popularity of their teachers, Maulana Saif-ur-Rahman not only in public but also in the royal court of Amir Habibullah Khan.211

The Silk Letter Movement was one of the most significant underground movements of the Ulema of Deoband, started before the First World War. The basic aim of that movement was the liberation of India through active resistance, having its different mechanism from the previous movements. The strategy of the movement was that the Turkish Army would enter India via Afghanistan, and attack the British military posts. The native Indians would assist the invading Turkish army; and through a strategy two different fronts would be opened against the British

209 Arghandawi, A. A. (1989). British Imperialism and Afghanistan’s struggle of Independence 1914-21.New Delhi: Manshiran Manoharul Publishers Pvt. Ltd. Pp. 335-336. 210 Kaja (Kaga) is the Centre bazaar of Khugiani, a district of Nangerhar province. It is located at the foot hills of Speen Ghar. It is famous for having two bazzar one is the old and other is the new one. 211 (26th March, 2011). Personal interview with Noor Din (age 60) at Mathra-Nau- Doaba. He is the incharge of the shrine of Maulana Saif-ur-Rahman.

191 simultaneously in India. Thus, they assumed that the British would not be able to cope the freedom fighters on the two various fronts effectively. All the details of the proposed attack on the British India were written on a yellow piece of silk cloth, Maulana Saif-ur-Rahman and Maunala Obaidullah Sindhi etc.212 The basic aim of silk letter was to get the approval of the scheme from Mahmud-ul-Hassan, who was settled in Makkah. Before reaching in the hand of Hujaj Karam, the letter was caught by the British CID. Consequently, those who were involved with this scheme in India were arrested and put to jail, shifted to Malta as prisoners and they remained imprisoned for a long time.213

Maulana Saif-ur-Rahman had played an active role in the silk letters Movement. His name was included in the list of the accused of the movement. This list had been compiled by Abu Sulman Shah Jehanpuri from the directory of this movement214. Maulana Saif-ur-Rahman’s

212 Maulana Ubaidullah had organized the Indian youth in Kabul and made an organization on the pattern of the Christian Salvation Army. Mahmud-ul-Hassan was chosen as the Commander-in-Chief of the said volunteer corps. They named it “JundUllah” (the Army of God), Maulana Ubaidullah was made the person incharge at Afghanistan. He wrote all the details on a Silken cloth and dispatched them to Mahmood-ul-Hassan, who was staying at Hejaz. He gave the letters to Abdul Haq, the servant of Allah Nawaz Khan. Abdul Haq left Kabul on 9th July 1916. On his way he went to Multan, met K.B. Rab Nawaz Khan, handed the letters to the British. All the activities of Ubaidullah and his Commanders were no more secret for the British. As a reward, Rab Nawaz Khan was awarded with a huge land and Abdul Haq got a police job. Sheikh-ul-Hind was arrested and was sent to Malta. The sympathizers of the Provisional Government in Kabul were harassed by the authorities. 213 Stewart , J. (2014). The Kaiser’s Mission to Kabul, A secret expedition to Afghanistan in World War-I. London: I.B.Tauris & Co. Ltd. P. 85. 214 Shah Jehanpuri, A. S. (1977). Taareekh-e-Nazami Jumat. Lahore: Nazir Sons, Pp. 35-39.

192 contribution to this movement was on account of the following two reasons:

i. Maulana Saif-ur-Rahman’s attachment with the Ulema of Deoband. ii. Maulana Saif-ur-Rahman’s personal association with Maulana Mahmud-ul-Hasan.

It was in December 1915, the Indian revolutionaries after the complete failure of the silk letter movement; presented a proposal for the provisional government of India and its structure in Kabul. They had chosen Raja Mehndra Partap as its President,215 while Maulana Obaidullah Sindhi as its Foreign Minister as well as Minister for India, Maulana BarkatUllah (of Ghadar Party) as its Prime Minister.216Its object was to liberate India from the iron clutches of the treacherous English and to establish indigenous government.217

215 Raja Mehandra Partab was a Hindu Raja and active member of Indian National Party: which was working under the patronage of Germany in India. 216 It was before the 1st World War the Indian Revolutionaries like Barkatullah of Bhopal (1859-1927) visited England, America as well as Japan. He had the opportunity to meet with Sardar Nasrullah Khan in England. The Sardar offered him the job of news writer and he accepted the job; later on he came back to Afghanistan and worked as an Editor of Siraj-ul-Akhbar during the absence of Mahmud Tarzi. In this way he had the opportunity to stay in Herat for some times and then left for Russian Turkistan. Fled from Bukhara to Russia where he interviewed Lenin, May 1919.Later reported to be with Bolshevik in Merve and Moscow, 1920. In 1919 was “prisoner” of the “Provisional Government of India” in exile at Kabul. In 1927 Barkatullah Bhopali accompanied Mahendra Partap to United States and died shortly afterward in San-Francisco. (See Khizar Hamayun Ansari, The emergence of Socialist Thought Among north Indian Muslims, Oxford University Press Karachi, 2015, P. 321-222. 217 The Indian revolutionaries in Afghanistan decided to form a provisional government of Indians at Kabul. They gathered and formed the provisional government in 1916.

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They addressed to the Amir of Afghanistan, “government of yours heard with utmost pleasure, the news of your gallant deeds done for the noble cause of liberty. You have no arms to extirpate the enemies of India and mankind. This government of yours has tried and succeeded in obtaining help from without. Our government has assured itself and made agreements as to your full freedom with the allied invading powers”.

The revolutionaries proclaimed in pamphlets that Murder the English wherever you find them, cut the telegraph lines, destroy the railway lines and the railway bridges and help in all respects the liberating armies. No shall be molested but who shall resist. Your properties and your homes are safe.218 Thus, Mohammad Ali and Allah Nawaz Khan219 were secretly deputed to Hindustan and after delivering the copies of the announcement, they came back to Kabul safely.220

The Provisional Governmental structure for India at Kabul opened the eyebrows of the British India. Thus, Amir Habibullah Khan was pressurized by the Government of India for anti-British activities on the Afghan soil. Consequently, Amir Habibullah Khan dispersed the Indian revolutionaries from Kabul, so that Maulana Saif-ur-Rahman had to leave

The provisional government dispatched letters to both the Governors of Russian Turkistan and the then Czar of Russia inviting him to throw over high alliance with Britain. The letters were written on golden plates which were handed over to the British. 218 Un-written biography, Maulana Saif-ur-Rahman by Saeed-ur-Rahman. P.2 219 Allah Nawaz Khan son of Khan Bahadar Rab Nawaz Khan from Multan: His fictitious name was Muhammad Umar. He was a student of B.A at Government College Lahore. Shah Nawaz brother of Allah Nawaz Khan: his fictitious name was Muhammad. 220 Shah, M. A. (1989). Azadi ki Talash (Pashto). Islamabad: Qawmi Adara baraye Tahqeeq Tareekh wa Saqafat. P. 105.

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Kabul for Jalalabad. In Jalalabad he stayed with Mirza Muhammad Hussain commonly known as Al-Mastufi-u—Mumalik.221 (See appendix- X).

The leaders of the Silk letter Movement at Kabul had also raised a militia of the freedom fighters by giving it the name of Al-Janud-al- Rabania (army of God). The headquarters of this army was at Madina, while its other centers were Constantinople, Teheran and Kabul.222 The establishment of Al-Janud-Al-Rabania consisted of the following ten positions and ranks:

1. Patron 2. Field Marshal 3. General or Salar 4. NaibSalars or Lieutenant General. 5. Muni Salar (Major General). 6. Zabit (Colonel) 7. Naib Zabit (Lieutenant Colonel). 8. Major. 9. Captain. 10. Lieutenant.

221 His real name was Mirza Muhammad Hussain Khan who belonged to a family of Kohistan, Kabul. In his youth he succeeded in gaining access to the court of Amir Abdur Rahman, who appointed him as one of his cortwals. After that Amir Habibullah Khan promoted him and appointed as 1st Naib Salar and the Mustafiual Mumalik. He enjoyed extreme powers after Amir and his Naib Amir in Afghanistan. He contributed a lot in the field of politics, economics and education in Afghanistan. 222 Madani, H. A. (n.d). Naqsh-e-Hayat,Vol-II. Karachi: Bait-ul-Tawheed. P. 30.

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His majesty, the Sultan, the caliph of the Muslims (Head of the Ottoman Empire), Sultan Ahmad Shah Qajar of Persia and Amir Habib-ul- Ullah Khan of Kabul were the patrons of the Al-Janud-Al-Rabani. Besides, eleven eminent Muslim personalities from Turkey and Afghanistan, but field Marshals were mainly from India. Similarly, some revolutionaries had the rank of Naib Salar or lieutenant Generals; 16 as Muni Salar (Major General); 23 as Zabit (Colonel); 10 as (Lieutenant (Colonel); 5 as Naib Zabit, (Majors); two as Captain and one as Lieutenant. All the positions and the ranks right from the patron to the lieutenant were distributed among the revolutionaries from Indian, Afghanistan and Turkey. With the exception of the patron, Indians were in majority in this Al-Janud-Al Rabania. (Army of God).223

Maulana Saif-ur-Rahman was given the rank of Muni Salar (major General) in this Al-Janud-Al-Rabania. However, some of the Indian Revolutionaries including Salar were paid by the Afghan government. Thus, Maulana Saif-ur-Rahman received an annual allowance of 2000 rupees from Afghan government.224

In , Amir Habibullah was assassinated during a royal hunt near Jalalabad.225 Amanullah succeeded him as the new Amir

223 Khan, A. (2000). Maulana Ubaidullah Sindhi’s mission to Afghanistan Soviet Russi. Peshawar: Area Study Centre, University of Peshawar. P. 49. 224 Unpublished biography (Hand Writing) of Maulana Saif-ur-Rahman by Saeedur Rahman. 225 Many theories have been advanced on the murder of Habibullah. An immediate gainer Amanullah his mother Sarwar Sultan better known alia (ulya in British sources) Hazrat were then reported to have perpetrated it through an Uzbk Shujaud- Daulla the head chamberlain who rose to prominence later under Amanullah. During Nadir and Zahir Shah Reigns it was generally believed that Ahmad Shah s/O Sardar

196 of Afghanistan. He was anti-British so the very first act he did after his accession was preparation for a holy war against the English.226 He was assisted and supported by the Indian Revolutionaries.227 On that occasion they published an announcement that read:

“Brave Indians! Courageous Countrymen!”

King Amanullah appointed three notable commanders on three different fronts:

Mohammad Saleh Khan on Jalalabad front; Sardar Nadir Khan was sent to the Southern front – Piewar Kotal’s side; and western front was given to Abdul Quddoos Khan. They were briefed by the King to start the invasion simultaneously, but had to wait till the orders of the King. One thing to be noted, when Amanullah came to power, the tight grip of the Afghan officials on the Indian Revolutionaries was loosened. They were given all due respect which they deserved. On their part, the

Muhammad Asif Khan, Nadir’s cousin, brother in law and later father in law to Zahir and then commander of the guard on the King’s tent was the real murderer. Dupree (Afghanistan P. 47) without mentioning any source says that Russians accused one Mustafa Saghir, a British agent for his assassination. However, Amanullah found a scapegoat in Shah Ali Raza Herati Kazalbash, the commander of the body-guards on the King. 226 Amir Amanullah Khan denounced the British Policies regarding Afghanistan and demanded full sovereignty. The British paid no heed to his demand. On May 4, 1919, Amanullah Khan declared war against British India. Though the war was short, it gave Afghanistan complete independence. 227 In fact King Amanullah received considerable moral and political support from the Indian Muslim workers during his Istiqlal and Tanzimat movements. Maulana Ubaidullah Sindhi, Barkatullah Bhopali and many Indian Muslims spent a considerable part of their lives in Afghanistan with the dual purpose of counter- acting European moves against Islam and awakening the Afghans. King Amanullah carried special charm with the public and leaders of Muslim India.

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Revolutionaries fully supported King Amanullah in his anti-British activities.

Zafar Hassan joined General Nadir Khan and was given a highly respected place.228 According to Hassan, he played the most important role on the war front. He was considered the most trusted comrade of Nadir Khan. Zaffar Hassan narrates many stories of the ignorance and cowardice of the Afghans while he has posed himself as a hero of the war performing the chivalrous deeds.229

Zaffar Hassan acted as the private secretary of Nadir Khan, the Commander-in-Chief of the Afghan forces.230 He was posted at the general Staff Office where his job was to translate news from English and Urdu into Persian. He was made the editor of “Itehad Mashriqi”. During his job, the most notable work he did was the preparation of “Who is who” about the tribes of the N.W.F.P. and in addition, he translated an English book in Persian entitled “From Black Mountains to ” by H.C. Willy. On 8th August 1919 a peace treaty was concluded between British

228 He fought at Tal (Thall) against British India in support of the Afghan during the 3rd Anglo-Afghan War. 229 Rahman, Dr. H. Q. F. (n.d). Mashir-i-Ulema, Vol. 1. Lahore: Frontier Publishing P. 206. 230 Zafar Hassan Aibak was a student of Government College Lahore. He reached Kabul via Smast. At Kabul he was a tutor of Zahir Shah. For this reason, he had occasion to develop good personal relations with the family of Nadir Shah. Aibak participated in the third Anglo-Afghan war. He fought in the company of Nadir Khan at the front of Thal. Consequently, Nadir Khan became victorious at Thal and thanked to the able lieutenantship of Aibak. Sindhi say that the achievements of Aibak at the battle of Thal were very much appreciated. In recognition to the services of Aibak, the Afghan Government fixed an honorarium for Aibak. When Sindhi left Afghanistan, Zafar Hassan accompanied him to Russia. (C/f Ghulam Rasul Mihr, Sargazasht-i- Mujahidin, pp. 656-658.

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Empire and King Amanullah Khan. The British government accepted Afghanistan as an independent country. The author has criticized the Afghan Government for signing the treaty with the British because the Mujahideen were ignored by the authorities.231

Amir Amanullah Khan called Maulana Saif-ur-Rahman and appointed him as Qazi Asker (Military Justice/Judge) of Afghanistan232. Recognizing his services as Qazi Asker, Amir Amanullah Khan awarded him a certificate of his valuable services in the Law Court of Afghanistan. Moreover, the Amir had appointed the following personalities including Indian Muslims in the Law Court of Afghanistan in very responsible positions. The Amir had also conferred them certificate for their meritorious services and contributions in the Law Court of Afghanistan:233

i. Abdul Shakoor, was appointed as a Qazi-al-Qazat, which is equivalent to Chief Justice. ii. Muhammad Abdul Wasay Kandahari was appointed in the position of President of the State Council and the head of the law compilation department in the law court of Afghanistan. iii. Mullah Abdur Rahman, was appointed as a Qazi-e-Murafia Jaza, which is equivalent to the Criminal Judge.

231 (14th December, 2012). Personal interview with an Afghan refuge namely Syed Mohuddin Hashmi. He was working in NGO (HAC), Hayatabad Peshawar. 232 During the reign of Amir Habibullah Khan, Mullah Nizamud Din was Qazi Askar (Military Judge) 233 (1921). Muhammad Abdul Wasay Kandahari and other Judges (comp), Tamasakul Qazat al Amaneyah, (Hanafi Law Code for implementation by the Courts),Vol-II. Dari, Matbae Sangi Mashinkhana, Kabul 1300 Hijri Shamsi. P. 184.

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iv. Mullah Abdul Jalil was appointed as a Qazi-e-Ibtedaiya Jaza,i.e. Judge of Primary Criminal Court. v. Maulana Saifur Rahman was appointed Qazi Askar i.e. Military Judge. (See Appendix-XI). vi. Mullah Abdul Hamid was appointed Qazi Murafia-e- Haqooq i.e Judge of Appellate Civil Court. vii. Mullah Muhammad Amin, Qazi Ibtedaiya-e-Haqooq i.e. Judge of Primary Civil Court. viii. Mullah Abdur Rashid was appointed as a Qazi Waseeqa Jat i.e. Judge for Registration of Documents.

The law book, known as Tamasakul Qazatin the court of Afghanistan, was compiled from the extraction of the authoritative books of Hanafi Fiqah; which appeared at the end of each article and referring to the Hanafi Text from which they have been cited. The work was much impressive; as Dr. Abdul Ghani234 mentioned his remarks in the following sentences:

“I need hardly say that the work has been most seriously and thoughtfully accomplished, and that it reflects a great credit upon Afghan brain, and its powers or organization…. I think that this code of laws first framed in Afghanistan will be of great interest to

234 Dr. Abdul Ghani’s services and contributions to Afghanistan have been thoroughly discussed in Chapter-2 and 3 of this dissertation.

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legists and general readers. I hope very soon to place its translation before the public…”235

Moreover, in recognition of his services for the Muslim Ummah and freedom of the Muslims, the new Amir awarded him five hundred Jirib land at Kohi Daman.236In 1923, after the address of Miraqa Khan Alim, Maulana Saif-ur-Rahman delivered a speech with special reference to unity of Muslims in the light of Islamic injunction, deeply impressed Amir Amanullah Khan. He, in highly emotional mood, embraced Maulana Saif-ur-Rahman when his speech was over. This confirms the mastery of Maulana Saif-ur-Rahman in oratory.237

Amir Amanullah Khan included Maulana Saif-ur-Rahman in all the diplomatic missions and emissaries, which were sent to Bukhara, Russia and Europe for establishing Afghanistan’s diplomatic relations with other countries. (See appendix-XII). Maulana Saif-ur-Rahman worked hard and played a praise-worthy role to get an honourable place for the new and sovereign Afghanistan in the world. Azizuddin Wakil Poplzai in his book (Tarikh Dar al Qaza Der Afghanistan, Awail Ahad Ta Jamhoriat, (Persian) states that Maulvi Saif-ur-Rahman the then Qazi

235 Latif, A. (2003). Judiciary in Afghanistan since the days of Amir Abdur Rahman. Peshawar: unpublished Ph.D Thesis, submitted to Area Study Centre, University of Peshawar. Pp. 61-62. 236 Kohi Daman is a very beautiful greenery area in the province of Kabul of Afghanistan. From the West and North it is surrounded by the mountains. This site of Afghanistan is famous for fruits and vegetables. The water is abounded in this area for irrigation. Maulana Saif-ur-Rahman after his migration to Afghanistan in 1915 was given a great tract of land of 500 Jiribs at Kohi Daman by Amir of Afghanistan. 237 Maulana Saifur Rahman delivered his historical speech on the eve of the death anniversary of Hazrat Syedina al Hussain (Syed ul Shuhada) see, Aziz ud Din Wakili Puplzai’s, Tarikh Dar Al Qaza Der Afghanistan, Awail Ahad Ta Jamhoriat (Persian)

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Asker (Military Judge) of Afghanistan was the 1st Afghan Alim, who held a cordial meeting with Lenin at Moscow in October, 1919. Recognizing his services and sincere efforts in establishing foreign policy and relations of Afghanistan on the solid and sound footings, the Amir of Afghanistan appointed him incharge of Wazarat-e-Mukhtari (Home Ministry). Similarly, in the establishment and organization of Afghan embassies at Bukhara, Tashkent and Moscow, Maulana Saif-ur-Rahman rendered valuable services for the period of six years. Maulana Saif-ur-Rahman served the new sovereign and independent Afghanistan to the best of his knowledge and ability; later on due to his bad condition of his health, he resigned and relinquished his responsibilities.238

Through thorough evaluation of Maulana Saif-ur-Rahman’s activities in Afghanistan, one can conclude that it was during the reign of Amir Amanullah Khan, Maulana Saif-ur-Rahman rendered meritorious services for his ancestral home land. During that period, he did his best both internal and external levels to acquire recognition for Afghanistan as an independent and sovereign state. Thus, he possessed a very important position in the history of Afghanistan.

Amir Amanullah Khan’s successor, Muhammad Nader Shah, ascended the throne, in 1929. The new Amir had also great respect for Maulana Saif-ur-Rahman, because he was well aware of his work and sincerity. That was why, Maulana Sahib was offered state services but he regretted the royal offer on account of his declining health. Thus, Nadir

238 Khan, Dr. N. (1996). Maulana Saifur Rahman… A forgotten Freedom Fighter. Peshawar: Biannual Research Journal, PHROS. Issue No. 12, Sheikh Zayed Islamic Centre, University of Peshawar. Pp 73-75

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Shah conferred a lifelong monthly payment to Maulana Saif-ur- Rahman.239

Maulana Saif-ur-Rahman proceeded to Mecca Muazzama to perform Haj-e-Baitullah in the reign of Nadir Shah. In Mecca, Maulana Saif-ur-Rahman accepted Sanusia Khezria, a mystic order, at the hands of Hazrat Sheikh Ahmad Sanusi.240 During the reign of King Zahir Shah, commonly known as Al-Mutawakil Ala of Afghanistan, Maulana Saif-ur- Rahman had twicely performed Haj-e-Baitullah. In 1368 Qamri, Maulana Saif-ur-Rahman started for Baitullah Sharif for the seven times with the intention of taking his last breath there, but it was not the will of Allah the Almighty. While on his way to Mecca, he suffered a fatal heart attack in Peshawar. After some days of illness, at 9:00 a.m, Saturday the 7thJamadi- ul-Awal 1369 A.H. (1950 A.D) thus he was died.241

DEPARTURE OF MAULANAUBAIDULLAH SINDHI TO MOSCOW: Amanullah since signing of 1991 treaty was well disposed towards Britain. In October 1922, he asked majority of the Indian Nationalists and revolutionaries including Maulana Ubaidullah Sindhi to leave

239 Hand written biography of Maulana Saif-ur-Rahman by his elder son Saeed-ur- Rahman. 240 Muslim world is full of mystic orders. The Middle East is not an exception in the 19th century. In Saudi Arabia; the Sanusia Khezria order became very popular. The fonder of this mystic order was Maulana Ibni Ali Al-Sanusia. This order was later on converted into a political movement. It attracted many Muslims not only from Arab countries but also from other parts of the Muslim world. Maulana Saif-ur-Rahman, while performing his Haj 1937 A.D was deeply influence by this mystic order and that was the why he joined this order at the hands its founder Sheikh Ahmad Sanusia. 241 N. A. (2000), Mulana Saifur Rehman (A PROFILE). Peshawar: unpublished M.A thesis submitted to, Pakistan Study Centre, University of Peshawar. Pp 51-55.

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Afghanistan. Thus, it was impossible for Maulana Ubaidullah Sindhi, to live more in Afghanistan after arrival of Dubious Mission;242 in the mean time he got an opportunity to meet with a Turkish Ambassador namely Abdur Rahman Peshawari.243From that time onward Ubaidullah Sindhi and his comrades were remained in close contact with Abdur Rahman. Thus, Ubaidullah decided to leave Kabul, after seven years, for Russia, because his old comrade and the member of the Indian Communist Party, Muhammad Ali (Khushi Muhammad) was already living in Moscow.244 In this way he helped Maulana Ubaidullah in getting the Russian visa. It

242 After the signing of peace treaty with the British, it was quite difficult for Maulana Ubaidullah Sindhi to carry on his work in Kabul. After discussing with Dr. Noor Muhammad, Maulana Ubaidullah Sindhi established a Congress Committee at Kabul, taking himself the charge of its presidenthsip. This was the very first committee of its type outside India. They merged it with the in 1920 Gaya Session. 243 Abdur Rahman Peshawari (1886-1925) was the son of Haji Ghulam Samdani, a well- known businessman/contractor of Peshawar. He was the brother of Muhammad Ghaffar Khan and Muhammad Younas. Abdur Rahman Peshawari came to Turkey in the mission led by Dr. Mukhtar Ansari in 1912. They established three medical camps in Turkey. He performed very well in the Balkan wars. He remained in Turkey while other members of the mission came back to India. Abdur Rahman Peshawari was very fluent in Pashtu, Dari, Urdu and English and Turkish. Impressed by his services in Turkey, he was appointed as the first Turkish Ambassador to Afghanistan in 1921. In 1923, Fahri Pasha replaced him. Peshawari spent three months with his family in Peshawar before joining an important assignment in the Establishment Division in Istanbul. He resembled Rauf Orbay. It was on 24th May 1925 dark night that he was shot by an unknown assassin. He was buried in the Macka graveyard (Istanbul) where Syed Jamnal-ud-Din Afghani was also buried before final burial in Kabul. See for more details Mansoor Akbar Kundi, Turkey: A Rich Mix of Past and Present, Istanbul University, Turkey Istanbul, 2000, pp. 120- 124. 244 Sardar Nadir Khan tried his level best to persuade the Maulana Ubaidullah Sindhi and Zaffar Hassan not to leave Afghanistan but in vain.

204 was13thOctober, 1922, Ubaidullah Sindhi and Zafar Hassan accompanied with their other friends reached in Russia.245

As narrated in the autobiography of Zaffar Hassan,246 their meeting with Chechrin, the Russian Foreign Minister. Zaffar Hassan arranged the meeting through Riesner. Reinser managed it through Sukerman, the head of the Central Asian Bureau in the Foreign Office. They met in the first week of June, 1923. Maulana Ubaidullah Sindhi discussed things of mutual cooperation in detail. He insisted on full support of Russian government against the British imperialism, to which Chechrin agreed. Maulana Ubaidullah Sindhi demanded one crore rupees for Afghanistan, in return Afghanistan would give passage to the revolutionaries from Russia against the British.

Maulana Ubaidullah Sindhi was deputed to Turkey in order to establish contact with Indian leaders from there. Noor Muhammad left Moscow for Paris where he met Nadir Khan and through Nadir Khan’s efforts reached India. Khushi Muhammad was sent to Germany and France. Abdul Hamid was sent to India but was caught by the Afghan Government and sent back to Moscow. Again he tried to enter into

245 Khan, A. (2000). Maulana Ubaidullah Sindhi’s mission to Afghanistan Soviet Russia Peshawar: Area Study Centre, University of Peshawar: P. 55. 246 Zaffar Hassan Aibak Autobiography (Aap-Beti) was published in three volumes. The first two volumes were published in Urdu from Lahore while the 3rd one from Sargodha in 1973. It consists of sixty three chapters; six hundred and sixty two pages with many rare photographs of historical importance.

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Hindustan but was caught at Karachi by the British. Zaffar Hassan spent two years in Moscow and then he too left it for Turkey.247

247 Zafar Hassan Aibak got a commission in the Turkish Army and was appointed as Military Advisor to the Afghan Government from the Turkish side. There he married and got a Turkish citizenship.

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THE CONTRIBUTIONS OF ISLAMIA COLLEGE PESHAWAR: ABDUL AKBAR KHAN AKBAR AND MIAN AKBAR SHAH TO AFGHANISTAN:

The Third Anglo-Afghan War in 1919, aroused the hostilities of both the British India and Afghanistan. The noble cause of the energetic Amir Amanullah Khan was supported by India Muslims in general and the students of Islamia College Peshawar in particular. They even came out on the road leading from Peshawar to Kabul and hooted at the military carvans on their way to Afghanistan. The students of Islamia College Peshawar gathered in Butler Hostel; and discussed their future course of action.248 Some suggested non-co-operation with the authorities as well as an attack on the British officials residing on the College campus. But the idea was dropped and then someone suggested of abandoning education under the British. In the meanwhile, Sir Sahibzada Abdul Qayum Khan, informed by someone about the students, came and discussed in detail the pros and cons of their emotional steps. At the same night, the news of the siege of Utmanzai - the home village of Bacha Khan reached the students. Some of them decided to leave Islamia College Peshawar for Jamia Millia, at Aligarh (later on it was shifted to Delhi). Abdul Akbar Khan was one of the students,249who went to Delhi in 1920 and got admission there

248 The Islamia College Peshawar was founded on April 5, 1913, through the joint efforts of Sir Georg Roose Keppel and Sir Sahibzada Abdul Qayum. Sir Georj Roose Keppel was a very famous in Frontier. 249 A book is written by Abdul Akbar Khan Akbar: Russi Turkistan aw Afghanistan Safar, The book was published by Hamidiya Press, Peshawar and has no date of publication and consist of 254 pages. Abdul Khaliq Khaleeq wrote the preface of the book. In the preface Abdul Akbar Khan Akbar narrated his journey to Central Asia and onward Russia. Abdul Akbar Khan was born in 1899 in the House of Abdul Qadir, Charsadda. He was given basic religious education and then he was sent to

207 at Jamia Millia .The main focus of teaching in Jamia Millia was on nationalism, because they were preparing the students to wage the holy War against the ‘infidels’.250In India, at that time, the was in its peak by the joint efforts of the Indian Muslims and Hindus.251 Hindustan was declared as ‘Dar-ul-Harb, the Ulema issued “fatwas” asking the Muslims to migrate to Afghanistan, a neighbouring Muslim country which they considered as ‘Dar-ul-Islam’ for the Indian Muslims. Carvans of ‘Muhajirin’ came from down-country and were provided food by the local inhabitants of Peshawar. It was considered as the hub of the movement because it was relatively closer to the boarders of Afghanistan.252 Abdul Akbar Khan after spending some times in Jamia Millia came back, and took part in the ‘Hijrat’ Movement. They left for Kabul under the guidance of Bacha Khan and reached Jalalabad via the territory of Mohmand, after a great hardship of the journey, thus, they reached in Kabul; and were welcomed by a Muhajirin’s Committee consisting of

Islamia High School, Peshawar. In 1913, he was sent to Islamia Collegiate School, Peshawar and then finally in 1917 to Islamia College Peshawar. 250 In , there was total press censorship in the then NWFP. People usually acquired newspapers like “The Comrade”, “Al Hilal”, “Zamindar” and “Amrita Bazar Patrika” from outside the province. Along with two other room-mates of Hardinge Hostel, Abdul Akbar Khan managed to get copies of the above mentioned newspaper. Studying these newspapers, they got some idea of Nationalism, which was enhanced by Professor Day, a Bengali Professor of Botany at Islamia College Peshawar, who often talked of the revolutionaries. 251 The Khilafat Movement was followed in May, 1919 by the Hijrat Movement to Afghanistan. The Afghan Government welcomed the Mohajirin who were more than 70 thousand in number. Amir Amanullah Khan offered jobs and cultivable lands. Ultimately, differences resulted in the return to India. The journey was very miserable for the Mohajirin back to India. 252 Marwat, Dr. F. R. & Toru, Dr. P. K.(2005). Celebrities of NWFP Vol-I & II. Peshawar: New Awan Printers. P. 307.

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Maulana Ubaidullah Sindhi, Maulana Ahmad Ali, Aziz Hindi,253Maulana Fazal Rabi and Maulana Saif-ur-Rahman, as well as by the representatives of Kabul Government, who were Sardar Abdul Aziz Khan, Abdul Bari Khan and Sardar Nadir Khan. Later on Bacha Khan also became the member of the Committee. 254

Soon after, the Muhajirin started to criticize Amanullah Khan for not waging a holy war against the British. On the other hand, the Amir was generous and announced to allot lands in Khanabad, Qundus and other parts of Afghani Turkistan to muhajirin for housing and cultivation. But the Muhajirin did not accept the offer and they started their journey back to Hindustan again.255

Students, the most sensitive part of a society, played their own role in shaping Indian history in 1919, as well as the students of Islamia College Peshawar supported the just cause of King Amanullah Khan. Some of them (including Akbar Shah) decided to leave for Kabul in order to liberate their motherland from the black clutches of the white people with the help of the Afghan forces. Akbar Shah, eagerly waiting for one of his companions and was thinking all the time about his onward journey, in

253 Hindi, Ghulam Muhammad Aziz. (1891-n.d) joined Khilafat agitation, and become one of the leaders of Hijrat Movement. Thus, he became the superintendent of the departure of Muhajirin from Peshawar to Afghanistan. Later on he joined the Indian Revolutionary Party in Kabul and took part in anti-British propaganda. As the Afghan Amir grew hostile towards the Muhajirin Aziz Hindi took refuge in Chamarkhand in 1922 and remained active in revolutionary works.(see Khizar Hamayun Ansari, the emergence of socialist thought among north Indian Muslims 1917-1947, Oxford University Press, Karachi, 2015, P. 327-328). 254 Rauf, A. (1999). Hijrat Movement and the North-West Frontier Province. A Historical prospective. Lahore: Research Society of Pakistan. P. 28. 255 Hijrat Movement. Peshawar: S.No. 478, bundle No.28. Directorate of Achieves, Khyber Pukhtoonkhwa. P. 120.

209 this way he lost his interest in the studies.256 His friend Sarfaraz Khan at last met him in Chelmsford Hostel of the Islamia College, Peshawar. They discussed the matter for a while and left for Hashtnagar by tonga. On the way, Sarfaraz Khan gave him the details of their other Comrades, who were Gohar Rahman, etc.

Abdul Akbar Khan Akbar257 joined them at Nagoman. On reaching Utmanzai, they went straight to Abdul Ghaffar Khan and discussed their programme of crossing the border of Afghanistan accompanied by other Indians.258After spending three days at Utmanzai, on 16th May 1920, they left the village with a local Mohmand guide, Taos Khan and crossed the

256 Mian Akbar Shah was born in Badrashi, Nowshera on January 18, 1899. Mian Akbar Shah, after completing his early education, he was sent to Islamia College Peshawar in 1919. In the same year hostilities started between the British Indian Government and Afghanistan which resulted in the 3rdAnglo-Afghan War 1919. 257 Abdul Akbar Khan met Abdur Rahman Peshawari in Kabul. He was given the task of a honorary teacher in Habibia College, Kabul. Soon the attitude of the authorities compelled him to come back to his country. So he left Kabul and come back to Tribal territory where he met Fazal Mahmood Makhfi, Maulvi Taj Muhammad and Haji Sahib Turangzai. Later on, he came back to his native town Chrsadda and joined Movement of Khan Abdul Ghaffar Khan till his death. Abdul Akbar Khan Akbar thought geography and science to Class 7th in the Habibia Lycee. He had an opportunity to meet Ghazi Amanullah Khan and Abdur Rahman Peshawari, the first Turkish Ambassador to Afghanistan. King Amanullah Khan invited him to a dinner, which he had hosted an honour of Turkish Ambassador. 258 Abdul Ghaffar Khan was born in 1890 at Utmanzai, District Charsadda. His father Bahram Khan was a well-to-do Land owner of Muhammadzai clan. Abdul Ghaffar Khan was the fourth child of Bahram Khan. Abdul Ghaffar Khan, like many other Indians migrated to Afghanistan. After staying for a couple of months at Kabul, he realized that the Muhajarin would soon develop differences with the Afghan government. Moreover, the presence of a large number of British spies in the Muhajirin rank and file further aggravated the situation. They demanded from Amir Amanullah Khan to wage a Jehad against the British government immediately which he was unable to do. This led to the condemnation of the Afghan monarch. Amanullah was accused of betrayal for not declaring war against the British. Disappointed at the attitude of the Afghan authorities, the Muhajirin started their back journey to Hindustan. On their way back to India, they faced miseries and hardships of the journey. This ended Hijrat in a failure.

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British Indian frontier without any hurdle. They travelled all the night and the next morning reached Taos Khan’s village. After taking lunch, they resumed the journey and after a long journey, next evening, reached Lakarhi, the abode of Haji Sahib of Turangzai. They handed him over the introductory letter of Bacha Khan. Haji Sahib treated them in a most humane manner and encouraged them by uttering these words:

“May God help you the country like India, for its independence needs educated youths like you. You have selected the best time for going to Afghanistan. The Afghans have started their holy war against the British. May God help you in your bold and courageous step”.259

After spending six days in the Haji Sahib’s company they started for Chamarkand. He found himself unable to accompany his friends, Sarfaraz Khan returned from Chamarkand. They left the colony for Jalalabad. In Jalalabad they met Nadir Khan, Commander-in-Chief of the Afghan forces. During their discussion, Nadir Khan showed keen interest in India’s North West Frontier Province. The students intended to stay in Jalalabad but were told that by royal orders every Indian, who had left the country, must proceed to Kabul.260 Nadir Khan briefed the Foreign Office on phone about their intentions and reminded of the royal order. In Jalalabad, they came to know about the general migration to Afghanistan. Caravans from Indian had started towards Kabul. They met some Muhajirin, mostly from Tehkal (Peshawar). Their journey to Kabul was

259 Marwat, Dr. F. R. (2011). The people’s power unarmed Pashtoon resistance against the British Raj. Peshawar: Bacha Khan Research Centre. P. 7 260 Shehryar, (1999). Haji Sahib Turangzai: his life and work. Peshawar. unpublished M.A Thesis submitted to Pakistan Study Centre, University of Peshawar. P. 67

211 comparatively easier. They were travelling in a fairly large group. On the way they all were given the Afghan hospitality. In Kabul, rooms were allotted to them in a ‘serai’ especially reserved for the Muhajirin.261 Akbar Shah had given the detail of the life sketches of some of the prominent Indian personalities living in Kabul.262 They were Qazi Abdul Wali Khan, Maulana Ubaidullah Sindhi, Mohammad Shafiq and Maulana Abdul Rab etc. On the eve of Maulana Abdur Rab’s departure to Soviet Russia, they met the Russian Ambassador in Afghanistan who invited them to the land of Revolution, Russia, by showing keen interest in their activities, he promised all possible help and supports. Maulana also spoke on the occasion by thanking that the Soviet Ambassador for his invited them on behalf of his government. In addition, he briefed the Revolutionaries present there, that the Ambassador, on behalf of his respective government, had promised giving air force training to educate Indians in the military school at Tashkent. The Maulana persuaded the educated youth to proceed to Tashkent for air force training.263

After spending a few days in Kabul, they were sent to Jabal-us- Siraj.264 Amir Amanullah Khan appointed an Afghan as their ‘Mehmandar’. He was well-versed both Urdu and Punjabi. He respected the educated revolutionaries very much. Mian Akbar Shah and his

261 Hussain, Dr. S.I (2005). Haji Sahib Turangzai. Peshawar: New Awan Printers. Pp.4- 7. 262 The most interesting, authentic and detail account; Mian Akbar Shah Advocate, he himself names it as “Da Azadai Talash”. Divided in seven chapters, 256 topics and 590 pages. The book was published in Peshawar and has no date of publication. 263 Rauf, A. (1989). The Khilafat Movement and NWFP. Peshawar: unpublished M.A Thesis submitted to Pakistan Study Centre, University of Peshawar. P.34 264 A military cantonment about fifty miles away from Kabul.

212 comrades were given a free hand to roam about in the beautiful valleys of Jabal-us-Siraj. According to Mian Akbar Shah, the problems increased with the arrival of Muhajirin in great number. The Muhajirin proved themselves to be most difficult to cope with. They were creating new problems. To handle the situation, a Committee of Muhajirin under the chairmanship of Mohammad Akbar Qureshi was formed. The very first step taken by the Committee was the introduction of compulsory military training for the Muhajirin. Only the sick and old persons were exempted from the daily drill.265

They were spending their days in a luxurious way when the news of the agreement between Afghanistan and British Indian Government reached Jabal-us-Siraj. They were stunned. They gathered in the camp and discussed their future course of action. For them, then Afghanistan and India were alike. Haji Miraj-ud-Din, an aged Muhajir, came to their rescue. He advised them to leave Afghanistan for Turkey.266 Amanullah Khan tried his best to stop them but failed. Finally, they got the permission. It was decided that six of them should be sent earlier than the other ones in order to overcome exit formalities; though chased by the authorities they managed to escape.267 Akbar Shah and his friends got along with the remaining Muhajirin. Sarfaraz Khan and Sikandar Shah

265 Kaka Khel. S. W. A. S. (1990). Some Indian Travellers in Central Asia, Biannual Research Journal, “Central Asia”, issue No.25, Area Study Center, University of Peshawar. Pp.94-95. 266 Khan, N. (1995). The Khilafatist Hijrat Movement to Afghanistan. Peshawar: unpublished Ph.D Thesis submitted to Area Study Centre, University of Peshawar. Pp 51-52 267 Kaka Khel, S. W. A. (1989). Azadi ki talash. Islamabad: National Research Centre for Cultural and History. P. 69.

213 were arrested and sent back to Kabul while others were allowed to proceed further. In Mazar-i-Sharif they met the Russian Consul and asked for permission to get into the Russian territories. The Ambassador became much pleased and offered his help and support along with permission.268 Through Balkh they reached the banks of the River Oxus. They crossed the river and entered Soviet territory through Tirmiz. They were honoured by the Bolshevik army present there, along with the city commissioner. They were served with a delicious meal and provided with best barracks for rest.269 As Faiz Mohammad mentions in his work Hijrat-i- Afghanistan,270 that he was influenced by the local Khilafatists, along with his comrades, He decided to leave for Afghanistan via Dir and Asmar, Faiz Mohammad left Asmar for Jalalabad. After spending forty five days in Jalalabad he reached Kabul with some other Muhajirin. In Kabul he came in close contact with Qazi Abdul Wali; Ali Abbas Bukhari, Nawab Saim Khan, Ibrahim Afandi, Agha Syed Sikandar Shah, Muzaffar Ahmad, Hakim Aslam Sanjiri, Dr. Noor Mohammad and Iqbal Shedai.

He is the eye witness and has the 1st hand information about the condolence meeting of “Maulana Mahmood-ul-Hassan” along with all the prominent Indian revolutionaries with Amir Amanullah Khan. In the

268 Ibid, P.74 269 Kakakhel, S. W. A. S. (1990). Mian Akbar Shah (A profile . Peshawar: Biannual Research Journal, “Central Asia”, issue No 19, Area Study Centre university of Peshawar. Pp.29-30 270 Faiz Muhammad’s work entitled, “Hijrat-i-Afganistan” a book of one hundred and forty pages, compiled by Syed Darbar Ali shah and published by the Taj Company, Lahore, is basically an account of Muslims migration of Afghanistan during the Hijrat Movement. Haji Faiz Mohammad Khan, compiler’s uncle living in Peshawar, migrated to Afghanistan, went to Bukhara, ‘Tashkent and other towns of Soviet Russia, visited Iran, returned to Afghanistan and finally back to Hindustan.

214 meeting, the Russian Ambassador, Skolinkov was also present. He was informed by Maulana Ubaidullah Sindhi that one of their most trusted comrades, “Khushal Khan” was caught by the Russians on his way back to Afghanistan; they demanded his release, which the Ambassador promised consequently, soon he was released. The aforementioned argument shows the respect and honour of the Indian revolutionaries, who enjoyed at the court of the Amir of Afghanistan as well their friendly relations with Russians. It has also been found that the Indian revolutionaries with special reference to Agha Syed Sikandar Shah, Nawab Salim Khan, Syed Ali Abbas Bukhari, Arbab Raza Khan and Hakim Aslam Sanjiri, all belonging to Khyber Pukhtoonkhwa. It proves that every freedom movement had been eagerly seized upon by the Frontier people. Besides, the other prominent Indian revolutionaries were Ibrahim Afandi from Bhopal, Dr. Noor Mohammad from Sind, Iqbl Shedai and Dr. Abdul Ghani from Punjab. In this regard, to some extent Faiz Mohammad is critical of the attitude of the Afghan authorities towards the Indian Muhajirin, while at the same time he praises the government of Afghanistan for providing land to them.

To conclude that most of the Indian Revolutionaries and Nationalists went to Afghanistan to start their struggle against the British Imperialists in India as well as their services for Afghan Government or society. Those revolutionist went to Afghanistan either or officially or unofficially. Among the officials, Maulana Saif-ur-Rahman was very prominent; he assumed the seat of Qazi Askar, Home Ministry and emissary to Moscow. On the other hand, among the unofficial Indians was

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Maulana Barkatullah Bohpal, who was working for Sirj-jul-Akhbar in the absence of Mahmud Tarzi. Later on the Khilafat Movement started in India followed by Hijrat Movement in Afghanistan, many Indians joined this movement. At the same time in the Hijrat Movement some of them were many British Agents. They were spying for the British Imperialists in India. Among the name of spy was prominent, the servant of Khan Bahadur Rab Nawaz Khan. In this way the Indian revolutionaries failed and came back to India in a miserable condition. The whole chapter deals with these stories critically.

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CHAPTER-5

THE INDIAN MUSLIM SERVICES TO AFGHANISTAN IN 1930s The chapter highlights the literary contribution and services rendered in Afghanistan by Najaf Ali, Maulvi Fazal Mahmud Makhfi, Allah Nawaz Khan, Allama Mohammad Iqbal and his companions. It focuses on their contributions in the development of Kabul University in 1932. Besides, it also deals the visit of Allama Iqbal to Afghanistan in 1933.

Iqbal was an ardent admirer of Amir Amanullah Khan, he wished him to stay in power and lead the Afghan nation throughout his life to bring them out from difficult situation.271 Unfortunately, the premature reforms of King Amanullah Khan caused his downfall. But Iqbal like other nationalist leaders advocated for the cause of Amanullah Khan. When Amanullah Khan left this country in 1929 the people looked towards Nadir Khan. At that time Afghanistan, Iran and Turkey were the only independent states of Muslim, free of the direct colonization so Iqbal, felt pride on the liberty of their Muslim brother in the aforementioned countries. Thus, some of his critics believe that he has taken the task of being pro-monarchy.272

271 Dar, B.A. (1977). Iqbal’s Philosophy and Education. Lahore: Sheikh Ghulam Ali. Pp. 65-66 272 Chughtai, M.I. (2014). Iqbal: Afghan and Afghanistan. Lahore: Sang-e-Meal Publication P. 170.

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Moreover, the critics assert that Iqbal on the one hand expounded and preached the philosophy for Faqir on the other hand; he promotes the ideas of love for monarchy. Thus, they claimed that is the contradiction of his thoughts. To prove their claim, they cite the instance of his affection for Amanullah Khan, Nadir Khan, Zahir Shah and Nawab of Bhopal etc.273 if the situation is logically examined; there appears some weight in this assertion of his critics. As a modern thinker of the twentieth century and as a lover of Islam, he should have been anti-monarchical, must be pleased with the fall of monarchy. Iqbal was so shrewd that he knew the conspiracy to oust King Amanullah from the throne, engineered by Mullas and British imperialists, to bring instability in the country. He was also aware of fact that the Mullas brought chaos in the country and British put it into jeopardy; while, Russians engulfed the state of Afghanistan for their own interest. He thought that in the milieu of an illiterate, backward population of Afghanistan, the western democracy at that very point of time was neither possible nor feasible. Besides, Iqbal had the knowledge about the democratic states’, policies and their implementations. Thus, he believed that they were plundering the poor countries. But Iqbal himself was living in a colonized country, whose masters belong to a great democratic country; and Iqbal was not accepting such democracy. Hence, he believed that they were anti-democrats, because that democracy means the rule of majority, but, where was the rule of majority in India. A microscopic minority of few thousand whites accompanied some of their black puppet were plundering more than 400 million people of undivided India. So in the given situation, Iqbal was concerned with the restoration

273 Macmunn, Lt. Gen. (1986). Afghanistan. Lahore: Sheikh Ghulam Ali, Pp. 38-40.

218 of freedom of the Muslim States, under any form of government, even monarchies, which could, at least inspire religious, cultural and spiritual aspects of Muslims, so he approved monarchy in Afghanistan, which was better for the well-being of the Muslims of Afghanistan instead the democracy in India. Iqbal was not interested in any particular ruler in Afghanistan. When conditions of Afghanistan went out from the hand of Amanullah and Kabul was occupied by Bacha-Saqa in early 1929;274 Iqbal perturbed too much. Rumours that Bacha Saqa had taken only Kabul and some other areas, while Qandhar and Herat were still in the hands of loyal forces of Amanullah Khan. At that time Iqbal gave his comment, that the Government of Amanullah Khan must be restored in Afghanistan because it brought stability in the region. He understood the causes of the downfall of Amanullah which were as following:

1. Premature implementation of social reforms. 2. Having no confidence with the Army. 3. The orthodox Mullah’s negative role.

274 Habibullah Kalkani (an Illaqadari in Koh-e-Daman Woluswali of ) nicknamed Bacha Saqao, the only non-Pashtoon, who came to the throne of Afghanistan, incidentally, like many in history, finds, not an honourable treatment with the historians. He ruled for approximately nine months – January 14 to October 12, 1929. He worked all along against many odds and stood stoutly against seasoned Nadir Khan and frustrated his every manoeuvre. Nadir’s defeat at Gardez in April 1929, its fall to Bacha makes a pathetic reading in Shah Wali’s memories. Bacha lost as he was a Helot. The British initially welcomed his arrival; recognized him and when Nadir appeared on the scene, they withdrew their legation persuading other powers to follow them.

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As, Iqbal’s comments that the role of Mullah Shore Bazar,275 was very negative during the time of Amanullah’s reforms in Afghanistan.

Iqbal, in his interviews with Tribune on February 26th 1929, issued a categorical and comprehensive statement, which was later on published by daily Inqilab276 Urdu on 1st March, 1929; as under:

“The people of India have great interest in the unity and solidarity of Afghanistan, political decline of west and Central Asia shall adversely affect the development of India and China. The politicians of these countries should shun narrow political thinking and with a broader out- look adopt such a policy which aims at achieving these goals.”

In my personal opinion and in the greater interest of Asia, the Government of Amanullah Khan should remain intact. But it is very difficult to say as to what led present situation to arise. Whatever we see in the newspapers, major part of it which is incredible and I personally do not give credence to the reports which reach us through the individuals, who claim to have come from Kabul. It is simply impossible to say as to what

275 “Shore Bazar Suke Dee”Is the title of the book means who are Shore Bazars? It has published both in Dari and Pashto languages. Shore Bazars were that religious family that played active role in the removal of King Amanullah Khan in 1929. Vladimir Boyoko argues in his article entitled, “the origin of political parties in contemporary Afghanistan in the light of new Archival data” that the pamphlet published in Bombay by Abdur Rauf Benawa and Ghulam Hasan Safi and distributed at Kabul. 276 In 1927, “Inqilab” started in India and “Anees” in Afghanistan. The two newspapers “Inqilab in Lahore, India and “Anees” for Kabul in Afghanistan in 1927. In Afghanistan Fazal Mahmud Makhfi an Indian worked as the translator of English and Pashto, whiles the Inqilab, was started by Maulana Ghulam Rasool Mehr and Maulana Abdul Majeed Salik. Inqilab was basically the propagator of the philosophy of Dr. Iqbal. In this regard when Iqbal paid a visit to Afghanistan it was extensive and comprehensive coverage by Inqilab. Inqilab publication was stopped in October, 1949.

220 position Amanullah has in Qandhar, or to what extent the fact of his having reached Herat is true.

When asked to comment on the reasons of the failure of Amanullah, Iqbal stated “In the light of what I have said earlier, it is not easy to say anything about it.”

It appears that the king has made undue haste in implementing his reform. It might be one of the reasons that he did not pay full attention to his army. He may also be guilty of affecting a real development in Afghanistan contrary to the thinking of orthodox Mullah; so that some Mullahs turned against him.277We received reports to the effect on the parts of some like Mullah Shore Bazar who was among the leading signatories, but in the mean time he played a significant role during the

277 Amir Amanullah Khan started a series of reforms to modernize Afghanistan, when he returned from Europe in July 1928. In this way, the hostility of the Islamist group increased, under the Mujaddidi’s of Shore Bazar. The brother of Fazal Umer (Sher Agha) who had been in self exile in India since 1926; and was lobbing against Amir Amanullah Khan, he gathered more than 400 Mullah to fight against Amanullah. He sent them under the patronage of his brother Gul Agha (Sadiq Muhammad) proceeded towards Khost with 400 signatures of the theologians against Amanullah in the mid-September. Thus in November 1928, rebellion broke out in the Eastern parts of Afghanistan and he was arrested. According to a report he was known as Sher Agha (Real name was Fazl-e-Umer), member of famous family of Shore Bazars. He was expelled from Afghanistan because of taking part in a movement against Nizamnama, that resulted in rebellion. He went to different places in India and finally settled in D.I.Khan in order to arouse the sentiments of Afghan nomads against the Amir. Shah Agha was the head of Hazrat family, who was living in the apartments behind and above the dark shops in the narrow covered streets of Shore Bazar. Shah Agha was liberal and a good friend of the King Amanullah, but not all Shore Bazars had such intimacy with the king. Shah Agha died in 1923. Sher Agha was honoured by the king Amanullah as “Light of the saints), for his services in motivating the tribes during the war of independence. But later on Sher Agha opposed the reforms of the King Amanullah and left for India.

221 insurgency against Amanullah Khan. It is still in obscurity that why he changed his opinion and work against the policy of the king.278

Thus Iqbal declared, “Its undeniable fact that the clash between orthodoxy and liberal Muslim has been started in the Islamic world: I know that the orthodox Mullas would not surrender so easy. It would be very crucial for the Muslims reformers not only to look into the real traditions of Islam but to examine it in depth according to modern world. In this way, he further elaborated that a thing which has no importance should be kept aside and the meaningful should be considered; and the illogical traditional values should also be ignored, which creates hurdle in the progress and needs of the time. The development of the social culture teaches the people only.279

Iqbal kept himself actively abreast of the developments taking place in Afghanistan. It was Amanullah, who finally lost his reign and left Afghanistan.280 Thus Kabul came under the rule of Bacha Saqa. The people of Afghanistan and Muslims of India look towards General Nadir

278 Hamid, Dr. M. (199). Iqbal and Central Asia. Peshawar: Biannual Research journal, Central Asia, issue No.29, Area Study Centre, University of Peshawar. P. 47. 279 Hamza, F. M (1975). Safar Namah-e-Iqbal. Karachi: Maktabah-e-Miyar. Pp. 27-29. 280 When Amir Amanullah Khan decided to visit western country, he reached Bombay via Chaman in 1928 and was given Royal welcome. In a meeting of Jamiat-e- Khelafat, the Ali brothers welcomed him, first, where Maulana Saukat Ali delivered his address in Persian language. He was presented with a salutatory address by the Jamiat-e-Khelafat bashin dagan Shehr Bombay and Jamia Milli Islamia from there he flew towards Europe in an aeroplan named as “Rajputana”. After journey to Europe, he came back via Iran, Herat, Kandahar and Ghazni reached Kabul in 1928. Amir Amanullah Khan abandoned the throne in favour of his brother, Amir and left Kabul for Kandahar accompanied by the Queen. In apposition to Bacha Saqa, no soldier of the Royal Cavalcade did receive any injury.

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Khan to save Afghanistan, who was at that time staying in France as an Ambassador.

AS INDIAN, THE SERVICES OF NADIR KHAN TO AFGHANISTAN:

Nadir Shah was born at Dera Dun, in India on the 9th of April, 1883. His father the late Sardar Muhammad Yousaf Khan was grandson of Sardar Sultan Muhammad Khan, brother of Amir Dost Muhammad Khan, the founder of the Muhammadzia dynasty and his mother was the daughter of Wazir Muhammad Akbar Khan.281 His mother was a princess of the Saddozai dynasty, who claimed descent from the Mughals of India as well. He spent childhood and received his early education at Deer Dun282. At the age of seventeen, he had the opportunity to go to his father land for the first time283. It was at the age of twenty, Amir Habibullah Khan appointed him as a commander, of a regiment and soon after he was promoted to the rank of Brigadier. Thus, he had the opportunity to visit India accompanied with the King. In 1913 he was elevated to the rank of C-in-C of Afghanistan. On the outbreak of war with British in 1919, the Third Anglo-Afghan war, he was commanding Afghan forces operating on the Thall (Tal) and Waziristan front, where he succeeded in capturing many British positions in the wake of many reverses on the other fronts.

281 Sultan Khan, the founder of Pakistan Rural Support Programe, has given interview to the Daily Aaj Sunday Magazine on 21st March 2015. He narrates that his grand maternal grandfather belonged to Dara Dun, when Amir Amanullah Khan was dethrone by the British; at that time so many Afghan refugees came to Dara Dun; they were very modern. In this way my maternal grandfather was appointed as the administrator of Afghan Refugees affairs in Dara Dun at that time. 282 Awan, Z. A. (1994). Iqbal and Afghanistan. Peshawar: unpublished Ph.D Thesis submitted to Area Study Centre, University of Peshawar. P.123. 283 Haq, N. H. Sayahat-e-Iqbal. Peshawar. Kitab Markaz. Pp. 89-90.

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He maintained in that position till the peace treaty of Rawalpindi. Thereafter, he was appointed as the first war Minister of Afghanistan, but he resigned in 1923 from that position due to the conspiracy of Royal Court intrigues.

Due to his deteriorative health, he came to Bombay by air; and reached by train to Lahore, where Iqbal welcomed and received him, it was their first meeting at Lahore Railway Station.284 In that meeting Nadir Khan said, “O you are Iqbal” “I thought you bear a long beard”. In this way Iqbal also presented his mental picture of Nadir Khan, by saying “I thought that you might be big General, but you are so lean”285. It was a very cordial meeting between the two personalities286”.

Dr. Iqbal was fully aware that Nadir Khan has the capability to restore peace in Afghanistan and could brought prosperity among the masses. So that the people of India particularly Iqbal was passionately awaiting the arrival of Nadir Khan to India. Thus Nadir Khan has also been aware of the sentiment of Indian Muslims for the people of Afghanistan and for himself. Now, Iqbal and other Indian Muslims offered their present to Nadir Khan, which was a bag full of money, despite their own economic problems. According to a reliable source it is said that the

284 Nadir Khan’s arrival along with his brothers Sardar Hashim Khan and Shah Wali Khan at Bombay from Europe in 1929 was publicly welcomed by Muslims of India. Maulana Muhammad Ali escorted him from Bombay to Lahore. 285 Shahid, I. U. (1998). Iqbal and Afghanistan. Islamabad: Unpublished M.Phil Thesis, submitted to Allama Iqbal Open University Islamabad. P. 110. 286 Rahi, A. R. (1978). Iqbal Awr Syed Suleman Nadvi. Lahore: Raz-e-Iqbal. Pp. 69-71

224 bag was containing five thousand rupees, which was a very handsome amount at that time.287

Nadir Khan accepted the present and offered his thanks to them and he returned it back with thanks, while Iqbal insisted to keep the gift. It shows the intimacy between Nadir Khan and Iqbal as well as the emotional relationship of the Muslim masses both India and Afghanistan.288 It was 28th November, 1929, Nadir Khan on his way to Afghanistan via Peshawar, was welcomed cordially by the people of Peshawar.289In Peshawar he stayed at the residence of Mirza Abdul Hakim (Afghan Trade Agent) and then he shifted in Dean’s Hotel. Later on, he left to Alizai, Kurram Agency and choose it as headquarter from that very point he was helped by the Pakhtoon tribes, who were living on the boarder side of Afghanistan.

The correspondence was mostly about the war and the funds which were being collected by Iqbal from the Indian Muslims. The fund was given the name of Hilal-e-Ahmar. Besides, Iqbal and the other Indian Muslims advertised the needs of contribution for Nadir Khan’s war efforts

287 Yousafi, A. B. (1968). Sarhad awr Jadu Jehad Azadi. Lahore: Markazi Urdu Board, Lahore. P.475. 288 Nadvi, S. S. (1978). Iqbal Syed Suleman Nadvi ke nazar may. Lahore: Bazm-e-Iqbal Club. Pp. 110-12. 289 Maulana Zaffar Ali Khan came to Peshawar accompanied with Nadir Khan. The people of Peshawar organized a public welcome for him; and arranged a meeting in Shahi Bagh. They also collected sizeable donation to help Afghanistan. Later on, Nadir Khan and his two brothers crossed the via the Afghan Fort of Matun, in Khost province.

225 in the newspapers because every capable person in India could contribute.290

“Brethren in faith and the youth of Islam”

You are aware of the conditions prevailing in Afghanistan. Life of Millions of Muslims of Afghanistan and existence of thousands of square miles of its land are in danger. As sympathetic and self-respecting neighbours of Afghanistan, it is the duty of the Muslims of India to rescue Afghanistan out of from distraction as bravely as possible.”

Moreover, Iqbal and the Indian Muslims had established a society known as Hilal-e-Ahmar to help the wounded soldiers, widows and orphan in Afghanistan.

Keeping in view the sensitivity of the situation, the society decided to raise more fund as soon as possible. Besides, the society provided the

290 General Nadir Khan stationed at Ali Khel when Nadir Khan anticipated success, he was given financial support by the English/British and one who supported him in individual capacity was Dr. Ghulam Mohammad since long living in Afghanistan, was having Pharmaceutical business relations in the name of M.A Hakeem and Brothers in Peshawar (This medical store still exists in Peshawar Soekarno Chowk, Khyber Bazar). The elder son of Mr. Ghulam Muhammad, Mr. M. A Hakeem was allowed to stay in Afghanistan by Nadir Khan; and his younger son Mr. Agha Ghulam Ahmad Gul had got a prominence in the film industry at that time. During the Ali Khel stay, correspondence between Nadir Khan and Allama Muhammad Iqbal took place. The letters from Ali Khel were convened to Hakeem brother and from there transported to Lahore by Allah Bakhsh Yousafi. Allah Yousafi Bakhsh said that my friend, Majeed Salik the editor of the Daily Inqelab was also supportive in the process of communicating letters to Dr. Iqbal. Nadir Khan was successful – the tribal supported especially the Wazir tribe supported Nadir Khan and Sardar Shah Wali Khan conquered Kabul and then Nadir Khan ascended the throne. Nadir Khan issued a newspaper “Islah” (reformation) from Ali Khel in cyclostyle, when its first issue was published from Kabul and placed before Iqbal by Allah Bakhsh Yousafi, he remarked Nadir Khan as succeeded.

226 services of volunteers, who work in a disciplined manner around the clock.

This statement was also being published in the Newspapers “I frequently appeal to all my serious and sincere friends who have love for Islam in their hearts and I also appeal to the members of local organizations who are willing to actively cooperate with the “Nadir Khan Hilal-e-Ahmar Society” to contact Qureshi Sahib in the Barkat Ali Islamia Hall. I request them to spare some of their time from other activities and spend it on the activities of our society. I assure you that your working with us in Lahore is equal to going to Afghanistan and helping Nadir Khan291”.

The efforts of Dr. Iqbal regarding to the peace and prosperity in Afghanistan even appreciated by the King Nadir Shah; who expressed his gratitude in one of his letters to Iqbal (written in Persian). Some of the letters of both Nadir Shah and Iqbal are as following:

“You have won the hearts of the people of Afghanistan and myself through your sublime and sympathetic sentiments which you possess about the devastating conditions prevailing in Afghanistan. Afghanistan is on the verge of destruction. This helpless nation is face to face with a trauma. At this critical moment Afghanistan needs the help and service of its Indian brethren. Whatever measures you have taken as a good will gesture are of immense help for us. Especially the problem of monetary help which I have

291 Vahid, S.A. (n.d). Introduction to Iqbal. Karachi: Pakistan Publication. P.63-64.

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projected and conveyed to my Indian brothers through the column of “Islah” is receiving encouraging responses. I am sure that you, who are spiritually involved in our struggle and travail, will take more steps in this regard and oblige the grief stricken Afghanistan.292

“Iqbal kept working on the front of fund raising relentlessly. He wrote letters to his friends to this effect and kept on propping up Nadir Khan’s movement for the restoration of normallency in Afghanistan, through his own way. There is evidence of his having received a donation of Rs.10/- (a big amount at that time) from one of his friends, Mr. Jamil of Banglore, whom he had contacted for collection of donation in Bangalore”293.

Dear Mr. Jamil “Thank you for your donation of Rs.10/- for the Hilal Ahmar (Red Crescent). I will send this donation to the secretary of the society to be deposited in the Bank. I am hopeful that friends in Bangalore will respond generously to my request for the monetary help” I have wired Seth Haji Ismail, Editor “ Alkalam, and Abdul Ghafoor to this effect.

“Please do not forget to remind them of our duty to our Trans Indian brethren. The integrity and independence of Afghanistan is a great asset to the Musalmans of India as well as for the Middle East.”

292 (1987). The Daily Pukar. Islamabad. 293 Chughtai, M. I. (2004). Iqbal: Afghan awr Afghanistan (Urdu). Lahore: Sangi meel Publication. P.103.

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Later on Bacha Saqa was executed with his eleven companions and King Nadir Khan gradually consolidated his position.294 When the dust of the turmoil started settling in Afghanistan, he heaved a sigh of relief. On the successful completion of the Mission of Nadir Khan, Iqbal was full of contentment.295 His contentment is evident from a letter that he wrote to his friend Mr. Jamil who was living in Bangalore. He writes:

“Afghanistan is settling down: Very few people in India know the real causes of the revolution of that country. In my opinion there is no chance of king Amanullah’s return. King Nadir Shah is doing his best to put the country on the way to progress. He is very much loved by the Afghans. Being a half Punjabi, because his mother was born and brought up to Lahore.296 Nadir Shah after assumption of power restored peace to the beleaguered country and started a programme of national reconstruction and development.297 Iqbal kept himself informed of the affairs of

294 Khan, Dr. M. A. (1979). The Second Afghan Constitution 1931-1943 (Part-II). Peshawar: Biannual Research Journal, Central Asia, University of Peshawar issue No.3. P.55. 295 The Executive Board of the Muslim Conference in its Lahore Session in December, 1929 hailed Nadir Khan’s accession to the power of Afghanistan. 296 Awan, Z. A.(1994). Iqbal and Afghanistan. Peshawar: Unpublished Ph.D Thesis, Area Study Centre, University of Peshawar. P.170. 297 Nadir Shah, the founder of Yahya Khel Dynasty which is a branch of Barakzai group. He was a very shrewd man; and kept please both the Mullahs and the British. The former were made the custodian of Sharia Law while the later were pleased by not interfering the eastern borders as well as disassociation both inside and outside of Afghanistan particularly Chamarkand based Indian revolutionaries and Freedom Fighter in the proximity of Afghanistan border. Besides, he considered modern

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Afghanistan. On the invitation of Nadir Shah in 1933, he visited Afghanistan as a royal guest. During the visit, he had three meetings with Nadir Shah. He wrote versified travelogues entitled as “MUSAFIR” in which he narrated, albeit poetically, his impression of Afghanistan and meetings with the monarch. Just a week after Iqbal returned from Kabul, an Asian’s bullet took the life of this friend of Iqbal and thus ended the chapter of friendship of the two great men.

Besides paying a comprehensive tribute to Nadir Khan in the lines of his mathnawi “Musafir”, Iqbal also composed a poem under the title of Nadir Shah Afghan and included it in his collection, Bal-e-Jibrial, in 1935.

Iqbal visited to Afghanistan due to his intimacy with the King Nadir Shah in particular and his sympathy for the people of Afghanistan in general. He was invited by Nadir Shah after consolidation his regime. When Iqbal received invitation letter from the King, he moved towards Afghanistan with great pleasure, because, it was once his dream to visit Afghanistan. In the invitation, it was mentioned by King that Iqbal had to stay in Kabul and would deliver his valuable lectures, for the future planning of education to the people of Afghanistan.298

The visit for Iqbal was not merely a sightseeing trip of a foreign country. Afghanistan for him was not like any other country and it was the country of his dreams. Thus, he had never shown so much enthusiasm

education to uplift the country so he promoted modern education in Afghanistan too by gaining the support of orthodox Mullas. 298 Ruhpoo, S. (1977). Iqbal-aw-Afghanistan, (Persian). Kabul: Ministry of Information and Culture, Behqi Kutubkhana. Pp. 29-31.

230 with regard to visit of any other country. But the prospect of this travel made him almost forget all other things before and during the days of the visit. This was purely an educational trip, on the other hand, the people of Afghanistan were so passionately waiting Iqbal that he should have reached in Afghanistan before the Jashn-e-Istiqlal(Celebration of independence) festival started on 13thOctober, 1933, and must participate.299

However, the poet of the East showed uncommon interest in this scheme. He was on his toes for this visit. This is borne out by the fact that he wrote as many as ten letters, one every fourth day to Suleman Nadvi alone, in the forty days in the intervening period between 10th September and 19th October 1933.300

The apparent purpose of Iqbal’s visit was for tender academic advice to the Afghan Government regarding the establishment of a University in Afghanistan. This is clearly borne out by the statement of Iqbal issued on 19th October 1933, just two days before his departure to Afghanistan, as under:

“An educated Afghanistan would be the best friend of India. The building of a new University at Kabul and the development of the Islamia College Peshawar into another University on the western border of India

299 Rafiqi, A. R. K. (2004). Sair-Iqbal-Shanasi-Daar-Afghanistan. Lahore: Iqbal Academy. Government of Pakistan Ministry of Cultural, Sports and Youth Affairs. P.12. 300 Khan, Dr. M. A. (1982). Task before Pakistan. Peshawar: Biannual Research Journal issue No.5, “PAKISTAN”, Pakistan Study Centre, University of Peshawar. P.5.

231 will very much helpful to uplift of the shrewd Afghan tribes, who inhabit the country that lies between India and Afghanistan frontier.301

Iqbal further elaborated that his Majesty, the King of Afghanistan invited us to advise his education Minister on the matters concerned with the proposed University at Kabul; that our duty to response the invitation. It appears from the various publications emerging from Kabul that the younger generation of Afghanistan must be proved themselves fit for the modern knowledge. The Afghans are fine people and as Indian it is our duty to help them to advance as much as possible in the field of education. There are very clear indications of the development of new consciousness in the people of Afghanistan we might be able to advise them on the matter of Education. Personally, I believe that complete secularization of education would not produced good results anywhere, especially in Muslim country like Afghanistan. Every country has its own needs and its educational problems must be addressed and solved in the light of their needs.”302

On arrival on 23rd October, they stayed for the night in the “Mehman Khana” (Guest House) all by themselves and had their dinner in the Guest House and were allowed to take rest till next morning, when formal meetings with the authorities of Education Department of

301 Yousafi, A. B. (1968). Sarhad-aur iddo-Jehad-e-Azadi. Lahore: Markazi Urdu Board. P. 475-477. 302 Shafi, S. (1962). Tareekh-e-Soba Sarhad . Peshawar: University Book Agency. P. 481.

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Afghanistan took place on 24th and 25th October morning. The minutes of these meetings were taken by Ross Masood303.

It appears that the formal business meetings on two successive mornings had concluded and their advisory mission was completed as no third formal meeting had been reported. The rest was just ceremonious, lunches, dinners, feasts and receptions.

Iqbal, in his historical address in Afghanistan, proclaimed that Afghanistan needs a hero, who, breaks through this tribal life and effects a national unification. I am happy that Afghanistan has got that vary hero; to him it was waiting for long. I firmly believe that his Excellency Nadir Shah has been appointed by Almighty God to make Afghanistan on exemplary country and nation in the world. Now it is the duty of the youth of this country to consider their hero as a great leader in the matters of education and training, because his life is full of sincerity, selflessness and truthful love for the country and for Islam.304

When Iqbal arrived in Lahore on 5th November, 1933 he issued a formal statement on behalf of his co-traveler Sir Ross Masood and Allama Suleman Nadvi on the next day which is as following:

The most important thing to which we observed in Afghanistan is the complete safety of life as well as prosperity life. It is a very remarkable achievement of Nadir Shah, within a short space of time he brought peace and prosperity. If we look back in half decades; a wide spread rebellions

303 Vahid, S.A. (n.d). Introduction to Iqbal Karachi: Pakistan Publication. P.64 304 Chughtai, M. I. (2004). Iqbal Afghan and Afghanistan. Lahore: Sang-e-Meel Publications. P. 617.

233 were in the country. On the other hand it was very fascinating that all the Ministers were very much devoted and sincere towards their assigned duties. The common publics also became sensible in Afghanistan that there is no difference between a common man and a mullah. Thus, the government of Afghanistan is very invested to promote themselves on the path of modernization; and to develop a good relation with its neighbouring countries. For the achievement of these, the government of Afghanistan has established Kabul University. It would be helpful for them not only in the field of policymaking but also in imparting higher and medical education as well as in the field of Civil Engineering. Moreover, a road is being built from Kabul to Peshawar; and it would be completed within two years. A road leading to Russian frontiers has already been completed and an obvious importance as it brings Central Asia nearer to Central Europe. Besides, we had the honour of a long interview with his Majesty the King of Afghanistan, whose sole desire was to see his country flourishing in peace, and amity with its neighbours.305

It was very heart breaking news for Iqbal, on the third day of their arrival in India; King Nadir Shah was murdered in Kabul on 8thNovember 1933.306 The news shocked Iqbal very much. He immediately wrote two

305 Marwat, F. R. K. (1985). The Basmachi Movement in Soviet Central Asia. Peshawar: EMJAY BOOKS International. 1985. P.129. 306 Nadir Shah’s death was woefully mourned by the All India Muslim League in its Delhi Session in Nov, 1933. In 1934, when Afghanistan joined the league of Nations, Sir Agha Khan (Sultan Muhammad), the Indian Governments representative welcomed Afghanistan’s entry to this body on behalf of the Indian people in general and Muslims of India in particular. At that time some young Muslim students like Chaudhury Rahmat Ali, Aslam Khattak and Sardar Inayatullah Khan of Charsadda in Cambridge were writing their pamphlet, “Now or Never” a dream-land of Pakistan in which Afghanistan found a manifest position. A large number of Indian Muslims

234 condolence messages for Muhammad Zahir Shah, son of Nadir Shah and Sardar Hashim Khan, Prime Minister of Afghanistan, on 15thNovember, 1933.307 The translation of a message sent to Zahir Shah was as under:308

“The death of his Excellency Muhammad Nadir Shah has shocked me personally. I had the honour of knowing the martyred King for the last so many years. I could not forget his love and affection. God almighty may rest his soul in peace, and his memory may remain the source of guidance for you to serve to the state of Afghanistan”.309

On the other hand, the translation of the message of Sardar Hashim Khan is as under:

“I am immensely grieved to know about the treacherous murder of his Excellency Muhammad Nadir Shah, God may rest his soul in peace and have mercy on him. He was the savior of Afghanistan and one of the great leaders of the world. His loss will be felt all over the Muslim world.

served with missionary zeal for considerable years in Afghanistan, on insignificant remunerations as it was a service to Islam and to their own kith and kin. 307 Afghanistan passed through worst kind of internal rivalry and intrigues, all revolving around the throne seldom coming to surface on account of British vigilance and timely advice to the contesting parties. The groups were Hashim versus Shah Mahmud, the two uncles of King Zahir Shah. Hashim was King’s step uncle while Mahmud real. The Hashim clique included his real nephews, Daud and Naim. Shah Mahmud received support from the king in his moves and countermoves. The British foreign office record is replete with this account but it never passed on to the public. The efforts of the king and those of Mahmud led to Hashim’s ouster in 1946. Daud then led the group and ousted Mahmud from Prime Minister-ship in 1953. The king then unleashed his manoeuvres against Daud resulting the latter’s fall in 1963. Daud did not however, sit idle and worked underground for his turn which came in July 1973, when through a coup Daud toppled Zahir’s monarchy and introduced presidential form of government. 308 Iqbal, A. M. (1935). Bal-e-Jabril. Lahore . Iqbal Academy. P.15. 309 Rafiqi, A. R. K. (2004). Sair-e-Iqbal Shanasi dar Afghanistan. Lahore: Iqbal Academy. P.69.

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His personal courage, piety and his love for Islam and Afghanistan will be a great source of inspiration and motivation of action for the generations to come. Please convey my sympathy to king Zahir Shah, Sardar Shah Muhammad Khan other members of Royal family. God Almighty may give you strength and patience to bear this loss”.

It is here worth mentioning that on return to Lahore Iqbal started to write his impressions of the fourteen days journey in the versified poem, which on completion in August 1934, and published in the book form under the title of “Musafir” (Traveler). This versified travelogue is written in Persian Language. The Mathnavi genre of poetry has been used for this poem. It consists of 291 couplets or 382 lines distributed in eleven independent poems and a 23-verse Ghazel.

The title and content of poem are as following:

1. Nadir Shah: First poem of the book deals with the capabilities of Nadir Shah. 2. Address to the people of Afghan borderland: The 2nd poem is entitled “an address to the inhabitance in the boarders of Afghanistan and British India. The poet advices them to be unite first and have sympathy for their Muslims brethren; thus the poet has a very great optimistic expectation from them. He also advices them to make Jamaluddin as their role model. 3. The traveller enters the city of Kabul and presents himself before the King of Afghanistan.

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4. At the mausoleum of King Babur. In this poem Iqbal attributes to the founder of Mughal dynasty. 5. Journey to Ghazni and visiting the grave of Hakim Sania: Iqbal prizes the country that holds the bodies of such great men like Sultan Muhammad Hakim Sania. 6. The spirit of Hakim Sania responds from the Heaven. 7. On the tomb of Sultan Mahmood (Ghazna) 8. Supplications of an emotionally abnormal individual in the wilderness of Ghazni 9. Kandhar beholding the Holy Coat of the Prophet (Peace Be Upon Him). 10. Ghazal 11. At the grave of Ahmad Shah Baba, founder of the Afghan Nation; in this poem Iqbal pays rich tributes to the great King, who created a nation of Afghans. He was not only a great general and warrior but also a poet. His spirit makes appearance and talks to Iqbal. The spirit asks Iqbal to tell the secrets of philosophy to the son of Nadir Shah, who is now King of Afghanistan. 12. Address to the King of Islam Shah Zahir Shah

Besides, there are some instructions for King Zahir Shah, from Iqbal. Those instructions are as following, “keeping yourself conscious about the changing situations in the world as well as in your country. It is your duty, like your father, be friends with the scholars and talented people and keep company with pious men, you must be vigilant as well as alert like your

237 father; and always assure that you are in a battle field and act like a worrier. Be hard, and worked hard, energetic, brave and austere like great Ali, cousin of Prophet (Peace Be Upon Him) without, following the footsteps of Ali, there is no success for you and the Muslims. You ought to make the Afghans to follow the spirit of Quran. Thus, the Muslim nation should have two powers at its command, which are Knowledge – Ilumul Kitab,(Science) – Ilmul Fitrat (knowledge of nature) and you should promote them. As you know that the development of science and technology is not the creation of the West alone. We once had this treasure with us, but the west took it away. Take back your legacy of Science, technology and knowledge. I hope that you would hold my thoughts and philosophy near to your heart, so that you are not led astray.

Iqbal also highlights his great hope in the future of Afghanistan for him even monarchy in the independent Muslim states was acceptable rather than colonialism. This is a hypothetical assertion of worth making that had he lived to see about forty to fifty decolonized independent states; he would have changed his unconditional support for the monarchies. The poem Mathnavi Musafir (Traveler) composed by Iqbal in August 1934 in Persian verse form is reproduced in full text with verse to verse translation in English rendered by this scribe as no English translation of this poem in Pakistan or elsewhere.310

The affair of Afghanistan was always been one of the central objectives of Iqbal.He remained in touch with the affairs of Afghanistan

310 Iqbal, A. M (1934). “Musafir”. Lahore: Iqbal Academy. P. 39.

238 after coming from Afghanistan. In the letter to his friend Raghib, on the 12th and 24thNovember, 1933.

Dear Raghib

Assalamo Alaikam

“I have received your letter just now, for which I am thankful to you. I have returned from Kabul via Ghazni and Qandhar. The news of assassination of Nadir Shah has caused me an unbearable shock as well as for the entire Muslim world. He was a very pious and God-fearing King. In Kabul such legends are attributed to him, who revives the memories of Hazrat Abu Bakar, and Umar-e-Farooq. (May God be pleased with them), the two pious Caliphs of Islam. I said my Juma Prayer with him in the mosque of Kabul. I said another afternoon prayer under his leadership in the Royal Palace. God may bless him.

I am hopeful that Afghanistan will not be plunged in any revolution again (as a result of this assassination). As far as I understand, the assassination was the result of private enmity and rivalry.48 May be the murder of General Ghulam Nabi Khan had to do something with it. It is absolutely wrong to get the conclusion that people want the return of Amanullah. However, God knows better. As a result of our visit, Islamic thoughts were amply generated”.

Yours Iqbal.

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The second letter to the same address is dated 24thNovember, 1933 translation of relevant parts is given as under:-

November 24, 1933 Lahore

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Dear Raghib,

Asaalamo Alaikam

“Peace prevails in Afghanistan. Afghan Parliament has passed a resolution in Quranic words against Amanullah Khan.

The papers of Punjab are drumming propaganda in favour of Amanullah, because the then regime of Afghanistan had rejected the applications for financial help of these papers. I personally know this fact, as I have read these applications myself…..today I have received a copy of ‘Al-Islah’ from Kabul, which carries a heart-rending speech of Sardar Muhammad Hashmi Khan. This has made me weep profusely”.

What else should I write?

Yours Muhammad Iqbal

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MULVI FAZAL MAHMUD MAKHFI’SSERVICES TO AFGHANISTAN IN 1930S:

Maulvi Fazal Mahmud Makhfi, was another eminent scholar, who rendered his services in the field of Journalism as well consultancy in Afghanistan.311 He worked as a translator of English and Pashto for Bi- weekly Anis (companion). On the other hand he offered his services as anadvisor in the Court of Amir Amanullah Khan. Thus, he was considered to be the pioneer of nationalism in Afghanistan.312

Maulvi Fazal Mahmud completed his primary education in 1898 and SSC from the Islamia High School Peshawar in 1900. He got admission in Edwards College Peshawar. Later on he joined Darululoom Agra, where he studied religious subjects for five years. For advance knowledge, he was sent to Darululoom Deoband by his uncle. At Deoband popped up his political sharpness; and thus, he entered the circle of the favourite and trusted students of Sheikh-ul-Hind Mahmoodul Hassan. On his advice, he joined Hizbullah movement. In Pukhtoonkhwa,

311 Maulvi Fazal Mahmud Makhfi belonged to Mamund tribe of Tarkalarni group of tribes, basically from the village Dand Babukara in Bajaur. Later on due to some family conflict, his grandfather migrated to Manrogai “a small village in Dir”. He got his pen name MakhIfi, means the mysterious or hidden one. For acquisition of knowledge his family migrated to Charsadda where Maulvi Fazal Mahmud Makhfi was born in 1882 at Mohallah Painda Khel, Charsadda. 312 Abdul Akbar Khan Akbar a landlord of Umarzai and a leading figure of the Khudai Khidmatgar movement considered Maulvi Fazal Mahmud Makhfi his teacher and wrote that he topped the list of those figures who worked for an awakening of the spirit of nationalism. He describes appearance of the Maulana as, “The clothes of Maulvi Makhfi were always torn and footwear worn out. Sometimes, he was hungry. But he did not lose heart even in the face of ignorant religious and spiritual leaders and the people deceived by them. He was a man of firm determination. He was not the type of leader who enjoy the luxury of cars and who deliver speeches on the stage, but when they lose membership and ministry then they forget the nation and Islam”.

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Haji Sahib of Turangzai, Maulana Abdul Aziz, Maulvi Fazal Rabbi, Abdul Ghaffar Khan were busy in the activities against the British.313 In 1910, the Sheikh-ul-Hind sent him in order to establish contacts with Pukhtoon leaders.

According to Mohammad Shah Khial Kakakhel, Maulana Taj Mohammad Mohtamim and Maulvi Fazal Mahmud Makhfi launched a unique movement for awakening and survival of Pukhtoons. The Centre of that movement was Gadar.314 Basically, it was a religious movement, having the purpose of awakening and enlightening Pakhtoons in the political fields, but it was openly opposed by the British Rulers.315

Thus, it shows that Maulvi Makhfi as a political preceptor and the pioneer of nationalism. He held up his political links with India, and had severely opposed the British. While at that time, the people could not talk even in their Hujras against the British government. In this way he considered that such type of political adventure is worship, so that he

313 In part Nadir’s coolness can be attributed to Red Shirts Progressive ideas and Abdul Ghaffar Khan’s close ties with Amanullah, Nadir had reason to suppose that Movement might be used against the Afghan monarchy and Afghan interests. But really Nadir did not want to become involved in a military conflict with the British, and he did not want to see the tribal belt make into an ideological and political base for a movement that might easily turn against the Afghan throne. 314 It was 1915, a party, popularly known as “The Gadar Party” prone to the British government in India; therefore, “Ghadrists” became it enemy. Later on, in 1934 the Afghan Government: started to crake down the party, then after the party gradually came to an end. Its most important leader “Gurmak Singh” was deported to Soviet by Nadir Shah. But he came back soon and started to live in Southern Afghanistan by disguising himself another leader Ishar Singh, arrested in India. The remaining leaders were arrested and put to jail in Afghanistan by the government. 315 Javed, A. J. 1981. (1981). Haji Sahib Turangzai. Lahore: IdaraTahqeeq-o-Tasnif Pakistan. P.297.

243 worked devotedly for awakening of the masses in most difficult conditions.316

The British government considered him as his agent/spyof the Soviet Union. It was mentioned by the British agents that “Mullah Makhfi is believed to be a Bolshevik agent”. At that time, it was the most serious accusation against a political leader. Another document, Fazal Mahmud was reported as a follower of Mahmud-ul-Hassan. He had been assigned, along with Saif-ur-Rahman and Fazle Rabi, to arouse the tribal people across the border against the British government. He was responsible largely for disturbance in tribal area in 1915. He held the rank of Lt. Col. in the Junud-i-Rabbania (the army of Gold).

Haji Sahib of Turangzai instituted a number of advisory committees in Mohmand Agency for publicity, to open Madrassas in order to from a Jihadist force effectively with the help of Maulvi Makhfi. The Haji Sahib sent the Indian revolutionaries including Maulvi Makhfi to Kabul on 30th June 1916 to coordinate the strategy with Sardar Nasrullah Khan against the British. He persuades his brother, Amir Habibullah Khan to open a front of war. Although Sardar Nasrullah Khan was sympathetic; and he supplied arms and cash for the movement, on the other hand Amir was entirely leaning towards the British. According to government record, members of that deputation visited Kabul occasionally and stayed with Ubaidullah Sindhi.317

316 Yousafi, A. B. (1968). Sarhad awr Jado Jehad-e-Azadi (Urdu). Lahore: Markazi Urdu Bazar. P.124. 317 Zalmay, M. W. (Asad 28, 1368 AHS). Zamung Ghazyian. Kabul: n.p. P.260.

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Maulvi Makhfi stayed again in Kabul and joined the Jadidi (Modernist) group. In July 1916, he visited the Haji Sahib of Turangzai with a message from Sardar Nasrullah Khan. Maulvi Makhfi was also involved in the assassination of Amir Habibullah Khan on 19/20th February, 1919. He supported the ascension of Amanullah Khan to the seat of Amarat. Amanullah Khan appointed a number of advisers from the group of Indian revolutionaries, then living in Kabul, including Maulvi Makhfi. The Amir was extremely popular in India as a great reformer and political leader with deep sympathy for Indians aspiration of freedom.318

Maulvi Makhfi left Kabul in 1920, for Hashtnaghar via Bajaur and held long discussions with Bacha Khan on the political and educational conditions of Pukhtuns. However, it was guessed that the formation of Anjuman-e-Islah-e-Afghania in 1921 was the result of those consultations. The main objective of that association was popularization of education in order to create awareness among the Pukhtuns against the British rule, as well as, to bring reforms among the Muslims masses. The association provided a good platform to Bacha Khan and his colleagues for keeping effective contact with the people. The British government closed their schools and arrested their supervisors and teachers.319

King Nadir Shah invited Maulvi Makhfi to Afghanistan for several times. Thus,in 1931, he visited Kabul and discussed with Nadir Shah about the situation in Afghanistan as well as British India. During his discourse, he proposed to the King for the formation of an organization of

318 Marwat, Dr. F. R. & P. K. T. (2005). Celebrities of NWFP Vol-I & II. Peshawar: Nes Awan printers. P.41-42. 319 Tendulkar, D.G. (n.d). Faith is battle Abdul Ghaffar Khan. Bombay: n.p. Pp. 33-36.

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Islamic States in order to defend and develop the Islamic world effectively. Nadir Shah rejected his proposal, so, he became depressed; and left Kabul for Kama from Ningarhar province, there he pledged allegiance to Saint Mohammad Sahibzada.

In the field of Journalism, Maulvi Makhfi worked as translator of English and Pushto for daily Anis, Kabul.320 He also worked for Ittehad-i- Mashriqi Jalalabad. He contributed his works in verse and prose to weekly Pukhtoon published by Bacha Khan, and read poems in the annual gatherings of Anjuman-e-Islah-e-Afghania also, which fetched awards. As a press correspondent Makhfi provided news regarding the Holy War to Al-Hilal published by Maulana Abdul Kalam Azad.

On 8th November 1933, Maulvi Makhfi came to Peshawar and remained in contact with political leaders until his arrest in 1934. After his release, the Maulana, along with his nephew and son-in-law Fath-ur- Rahman, left for India on 23rd March 1936. He held long meetings with Maulana Uzair Gul (prisoner of Malta), Supervisor of Dar-ul-Uloom at Rorki, Maulana Hussain Ahmad Madani and Maulana Kifayat Ullah. He also met Maulana Azad in Calcutta. Habib-ur-Rahman in Dhaka and Dr. Abdul Karim in Habib Ganj. The main topic of their discussions,

320 The first publication of “Anis” (companion) Bi-weekly paper, was published in 1927. Although pages of Anis were filled with discussions of the nexus of rights and obligations binding the citizens and the government in a democratic state, the editor did not shy from making his points through the poetry of the great Sufi mystics. The editorial of June 10, 1928, entitled “Betaraf-e Hajj-e haqiqi” (toward true pilgrimage), consist of a long point by Jalaluddin Roomi, describing the process through which Byazid Bestami, a great Sufi master, is led to the discovery that the house of God is in the hearts of the people and not a building made of bricks and mortar. The relevance of literature to the contemporary situation, as Anis’s practice shows, did not need to be at the cost of the entire heritage of the language.

246 consultations with consideration was the freedom. He also spent three weeks with his nephew Siddique in Agra. On return, he settled in his home-village Manrogai. There he was known as Manrogai Mullah.321

ALLAH NAWAZ KHAN SERVICES TO AFGHANISTAN 1930s: Allah Nawaz was the son of Khan Bahadur Rab Nawaz Khan, Honorary Magistrate, Multan, he was one of those eleven students who transcended the boundaries and went to Afghanistan during the First World War. It was 1915, Allah Nawaz Khan went to Afghanistan, after completing his education from Lahore; and got Afghan nationality. There, he became an Assistant Editor of the Itihad-i-Mashriqi in 1920.322 During Amir Amanullah Khan era, the cabinet system had been introduced in certain major cities like Kandahar, Jalalabad, Kabul, Herat and Jabl-ul- Siraj. Besides, Kabul had newspapers in the drive for modernism. The Afghan Salnamah for the year 1313 (1934), gives following information on the Afghan newspapers:

321 Maulvi Fazal Mahmud Makhfi, at last left the temporary world on May 28, 1947 but there is a great deal of controversy about his grave, among the scholars; according to Ashraf Ghangin that Maulana Makhfi’s tomb is situated in Charsadda, while Abdul Akbar Khan Akbar says that he died in Bajaur and buried there. According to Saifur Rahman Saleem that Maulvi Makhfi’s coffen was buried in the Manrogai, Dir. He left behind two sons, namely Abdul Akbar Khan and Fazal-e-Akbar. The former was running a medical store in Kombarh, District Dir while the latter was running a medical store in Butkhela, Malakand. Fath-ur-Rahman, nephew and son-in-law of Maulvi Fazal Mahmud Makhfi at Manrogai. 322 It was the first newspaper of the province of Nagrahar. It was founded by Nadir Shah, the Raees (the Executive Head) of the eastern province in February, 1920. Its editor Bahauddin Kashkaki, and was published twice a week (Saturday and Wednesday). In the initial stages it one page paper, while later on it was increased to four. It was published in two languages, Pashto and Dari, simultaneously. Later on it was stopped.

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Newspaper Year of issue Editor Etehad-e-Mashraqi 1298 (1919) Shamsuddin (Jalalabad) Etefaq-e-Islam (Herat) 1299 (1920) Mir Mohammad Usman Talue-e-Afghan 1300 (1921) Abdul Hye Habibi (Kandahar) Bedaar (Mazar) 1300 (1921) Abdul Samad Jahid Etehad (Khanabad) 1300 (1921) Syed Mohammad Khan Anees (Kabul) 1306 (1927) Mohammad Amin Khugiyani Islah (Kabul) 1308 (129) Burhanuddin Kashkuki

The Salnama deliberately ignored Aman-e-Afghan edited by Abdul Hadi Davi, which remained in circulation in Amanullah’s reign nor is Sirajul Akhbar mentioned, which appeared from October 1911 to January 1919, first edited by Mahmud Tarzi and later by A.H. Davi, during Habibullah time.

In the above mentioned newspapers, Maulvi Fazal Mahmud Makhfi worked as translator (English and Pashto) for Daily Anees.323 Similarly, Allah Nawaz became an Assistant Editor of the Etehad-e- Mashriqiin 1920.

323 Anees started in 1927, under the supervision of Mohyuddin Khan Anees. It was twelve paged newspaper and was published after five days. It was a weekly newspaper during the early days of Nadir Shah’s reign and in became a daily in 1929 with four pages in circulation.

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It was the Waziri Lashker lead by Allah Nawaz that placed to Nadir Khan on the throne at Kabul in 1929.324Later on, he was employed Minister of Court in October 1929.325 In November 1929, he was employed by the Deutsch-Afghanische Company as an interpreter of Nadir Shah, who was striving against Bacha Saqa in1929. He was appointed as Minister of Court and Equerry in 1929. Appointed as supervise the work on Dar-ul-Aman, Government buildings in the new capital, May 1930. In July 1930 accompanied the Minister of Justice to Ghazni for negotiations with the Sulaiman Khel. Left Kabul for Berlin in November 1931. In March 1932, again went to Europe and returned in January 1933. In June 1933, he was appointed Minister of Public Works but spent most of the year in the Southern Province in connection with the disturbances there. Left Kabul on a visit to Europe, for medical treatment, December 1933. Afghan Minister, Berlin, 1935-45. Later returned to Germany where he lived in 1971. His son Ali Nawaz was president of the Ministry of Commerce.326

THE SERVICES OF NAJAF ALI TO AFGHANISTAN IN 1930S:

Najaf Ali paid a brief visit to Kabul during the Kingship days of Nadir Shah and translated a few books into Persian at the instance of the King and his brother Sardar Muhammad Hasham Khan. The character of

324 The actual support came from the tribesmen of the Waziristan organized by Allah Nawaz, a Multani residing in Afghanistan since 1915, thus placing Nadir Khan on the throne of Afghanistan. 325 The ministry of court was held between 1920-27 by Yaqub Khan. 326 Adamec, L. W. (2008). Biographical Dictionary of Afghanistan. New Delhi: Pentagon Press. P. 211.

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Maulvi Najaf Ali was criticized, by some researchers, “Indian emigrants (Maulvi Najaf Ali), who was later on identified as a British agent/spy under the protection of Yahya Khel family in Afghanistan.327 Thus his name appeared boldly in almost all political activities in Kabul”.328He died in Pakistan in 1950.

To sum up this chapter, one can conclude that Iqbal was a well- wisher of Afghanistan and its people. He supported the idea of a free Afghanistan, a land where the Musalmans could practice and develop their religious culture freely, without the yoke of colonization. His support for the monarchy was purely to curtail the British interference in Afghanistan in the name of Democratization. In this way he rendered both intellectual and economical services for the uplift and betterment of Afghanistan. One can summarize his services by his active participation in the Hilal-e- Ahmar, fund raising for Nadir Khan and his visit to Afghanistan for the educational planning. Moreover, his specific book of verses which is titled “Masafir” (traveller). In the book, he mentioned about his visit and his

327 Those who fled to Pakistan, formed an anti-Yahya Khel party known as ‘Afghan Democratic Party’ in the tribal area of N.W.F.P and Queta, with the collaboration of the Pakistani Government. Abdul Hay Habibi, Abdul Wadood (brother in law of Dr. Muhmudi), Mazrak Zadran (a staunch supporter of Amanullah, the father of Syed Akbar) were some of the leaders of the party. They published a journal Azad Afghanistan for propagating their views. The formation of the Afghanistan Democratic party in the tribal territory of Pakistan by the dissident Afghans had considerably upset the Afghan government. Pro-government members of the Afghan National Assembly condemned Habibi and declared him a traitor; but Dr. Muhamudi and his group in the assembly strongly supported Habibi by declaring that all people with public interest are friends of Habibi. Even Abdul Majeed Zabuli, who was always criticized by the Mahmudi group, had made a common cause with the progressive group, with a view of enlisting their support for pro-communist propaganda in Afghanistan. 328 Tazi,S. Z . (1997). Saur Revolution in Afghanistan. Peshawar: Unpublished Ph.D thesis, submitted to Area Study Centre, University of Peshawar P.89

250 impression about the Afghans which show his love and ambition for the Afghan people.

Besides, Iqbal, other Indian Muslims played commendable role for Afghanistan in different fields like education, newspapers, constitutions and law making i.e. Najaf Ali, Allah Nawaz Khan andMaulvi Fazal Mahmud Makhfi rendered their services in Afghanistan. They played their role to modernize Afghanistan and their contributions were not less than Iqbal. Though, they played dubious role under the banner of British Imperialist of India, for the sake of their better future, because it is natural. Though they had a suspicious role but their work for Afghanistan was tremendously important.

CONCLUSION

The research is concluded in a nutshell that the Indian Sub- continent has always been attacked from the North-West. The Aryans came to India as invaders; and they pushed the local inhabitants (Dravidians), towards the South regions or made them their slaves. In this way they had a very deep rooted interest in India, on the other hand with the passage of time, the British India had the same interest in Afghanistan, thus the Indian revolutionaries for the liberation of their ancestral land from the clutches of British Imperialists were repeating their past history.

Moreover, genealogically and historically, it has been proved that majority of the population in divided India belonged to the northern countries. The people of Central Asia came to India as invaders and they naturally had the superior authority in arms; and became successful to

251 impose their culture on the local inhabitants of India. Hence, both the countries had been sharing socio-linguistic and cultural linkages since long. Majority of the inhabitants of British India held cultural links with Afghanistan: They had been concerned with the socio-political developments of Afghanistan since its inception in 1747. Afghanistan remained a poor country throughout the course of its history, though it had the finest manpower and land; but due to its decision-makers, who failed to analyze the geo-political significance; and the two subsequent wars with the British India in the nineteenth century. On the other hand, when the British imperialists had acquired technological dominance over the internal ; they started to provide them shelter in India, as well as, assistance to check the frontiers from the invasion from the north.

The historical evidence show close affinities of the people of both the countries. There had been transmigration on both sides, having their specific purposes like; to continue further migration in search of food or fodder, political safety, preaching and teaching of their own respective versions of Islam. The research has established, the general perception that conquerors, Sufis, Saint, Muhad-e-seen and Mufassireen had come to India from Afghanistan. So it leads us to believe that every thing in South Asia came from the North on the other hand this study also reveals that modernization, liberalism, democracy, journalism, constitutionalism, the universal secular modern education even nationalism went to north from the south: it means the aforementioned things moved to Afghanistan from India. When the British occupied India; they started to Europeanize her

252 subjects through Modern Education. Though, the Muslim of India resisted in the beginning, but with the passage of time they became acquainted and started to acquire modern education. On the other hand, such kinds of modernization were spreading through out its peripheries and even penetrate Afghanistan. Thus, the Amir of Afghanistan, as well as, a considerable number of Afghans became acquainted with the modernization. During the specific period of time i.e. 1880s to 1930s many educated people were invited to Afghanistan by the different Amirs from India. The Indian Muslims offered their services in various fields; like journalism, education and state affairs. Those Indians, who rendered their services like Sultan Muhammad Khan in the beginning he worked as a translator in the Court of Amir Abdur Rahman, but within a short span of time, he elevated to the position of Chief Secretary. He had remained an ambassador for three years on behalf of the government of Afghanistan in London. He has written controversial book entitled “The Life of Amir Abdur Rahman”, according to some critics that the book is an autobiography of Amir Abdur Rahman, while some believe that half portion of the book is dictated by Amir Abdur Rahman and the remaining is completed by Sultan Muhammad.

Afghanistan had been a monarchy since the middle of the eighteenth century. The monarchy began with Amir Abdur Rahman. He had established a centralized government; its main features were “Sharia” and Customary Laws of the Afghan tribal society. The Afghans and the Indian Muslims had launched Constitutionalist movements (Mashrootiat). This movement was started by those graduates who got their education

253 from Habibia School taught by the Indian Muslims such as Dr. Abdul Ghani, Najaf Ali, Hussain Ahmed and Muzaffar Khan Marwat.

Maulana Saif-ur-Rahman was appointed as Qazi Askar in the reign of Amir Amanullah Khan. Besides, he went to Moscow on behalf of Afghan Government and met with Vladimir Lenin. He also remained as a Home Minister (Wazrat Mukhtar) in Afghanistan.

It was 1932, the Kabul Pohantoon(University) was established: from India Allama Iqbal and his companion contributed intellectually. They went there, to give them awareness about modern education. He rendered intellectual services and financial support for uplift and betterment of Afghanistan. One can summarize his services by his active participation in the Hilal-e-Ahmar, fund raising for Nadir Khan, his specific book of verses entitled “Masafir” (traveller) shows his love for the Afghan people. Besides, other Indian Muslims played commendable role for Afghanistan in different fields like education, newspapers, constitution i.e. Najaf Ali, Allah Nawaz Khan and Maulvi Fazal Mahmud Makhfi rendered their services in Afghanistan. Nadir Shah’s death was woefully mourned by the All India Muslim League in its Delhi Session in Nov, 1933. In 1934, when Afghanistan joined the League of Nations, Sir Agha Khan (Sultan Muhammad), the Indian Government’s representative welcomed Afghanistan’s entry into this body, on behalf of the Indian people in general and Muslims of India in particular. At that time some young Muslim students like Chaudhury Rahmat Ali and Aslam Khan Khattak etc, in Cambridge were writing their pamphlet, “Now or Never” a dream-land of Pakistan in which Afghanistan found a manifest position. A

254 large number of Indian Muslims served with missionary zeal for considerable years in Afghanistan on insignificant remunerations as it was a service to Islam and to their own kith and kin.Though, they played dual role under the banner of British Imperialist of India. They had a suspicious role, but their work for Afghanistan was tremendously important.

As Faiz Mohammad mentions in his work Hijrat-i-Afghanistan, that he was influenced by the local Khilafatists, along with his comrades, He decided to leave for Afghanistan via Dir and Asmar. He is the eye witness and has the 1st hand information about the condolence meeting of “Maulana Mahmood-ul-Hassan” along with all the prominent Indian revolutionaries with Amir Amanullah Khan. In the meeting, the Russian Ambassador, Skolinkov was also present. He was informed by Maulana Ubaidullah Sindhi that one of their most trusted comrades, “Khushal Khan” was caught by the Russians on his way back to Afghanistan; they demanded his release, which the Ambassador promised consequently, soon he was released. The aforementioned argument shows the respect and honour of the Indian revolutionaries, who enjoyed at the court of the Amir of Afghanistan as well their friendly relations with Russians. Similarly, the British government considered Maulvi Fazal Mahmud Makhfi as agent/spy of the Soviet Union. It was mentioned by the British agents that “Mullah Makhfi is believed to be a Bolshevik agent”. At that time, it was the most serious accusation against a political leader. Another document, Fazal Mahmud was reported as a follower of Mahmud-ul- Hassan. He had been assigned, along with Saif-ur-Rahman and Fazle Rabi, to arouse the tribal people across the border against the British

255 government. He was responsible largely for disturbance in tribal area in 1915.

Qazi Abdil Wali with Haji Abdul Hassan of Peshawar was arrested. A Muhajir, who was in the good books of Amir Amanullah gave wrong information about Qazi Abdul Wali and termed him as a British agent. Through the good offices of Bi Amman (Abida Bano), Qazi Sahib was released. Faiz Mohammad proved himself a staunch supporter of the Indian independence to such an extent that he was sent to Haji Sahib of Turangzai along with a secret letter of Maulana Ubaidullah Sindhi.

Among those revolutionaries, some of them were openly spying, like Abdul Haq-the British spy/agent. Abdul Haq belongs to Multan, lived in Afghanistan and posed to be religious leader. He knew the art of literary that is why he soon got a prominent position in the Afghan Court. He was respected by all the high officials including King Amanullah himself. Once in the presence of King Amanullah Khan, Abdul Haq wished to visit Russia, which was facilitated by the Afghan Government. On his return from Russia, he briefed the Afghan monarch that it was difficult for him to work in Kabul with full concentration. Therefore, he requested to go to India; and to work there in accordance with the wishes of the Afghan King. Thus he was allowed to go India, from Kabul; and reached in Jalalabad. There he stayed in the house of Sardar Mohammad Hashim. Suddenly, Sheikh Abdul Haq was called back by King Amanullah back to Kabul. After many days, it was reported that Abdul Haq was identified as a British Spy and was executed by the Royal order. Besides, Najaf Ali, also later on identified a British agent/spy under the protection of Yahya

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Khel in Afghanistan. In this way majority of the Indian revolutionaries in Afghanistan were spying for either Britain or Russia: and they were doing something in surface and another things in hidden.

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