Political and Religious Services of Maulana Abd-ul-Hamid Badayuni: An Analytical Study (1899-1970)
Submitted by: Submitted To:
Muhammad Ajmal Bhatti Dr. Shahid Hassan Rizvi
Session: 2014-2017
A Thesis submitted in fulfillment of the requirement for the degree of Doctor of Philosophy in History.
Department of History
The Islamia University of Bahawalpur
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In the Name of Allah the Most Beneficent the Most Merciful.
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STATEMENT AND DECLARATION
I, Muhammad Ajmal Bhatti, am student of Ph.D (Session 2014-17) in the department of History at The Islamia University of Bahawalpur. Hereby it is declared that I have compiled the thesis entitled "Political and Religious Services of Maulana Abd-ul-Hamid Badayuni: An analytical Study (1899-1970) " by myself and in case of any discrepancy I am liable to be responsible for it.
Muhammad Ajmal Bhatti
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DEPARTMENT OF HISTORY
The Islamia University of Bahawalpur
Certificate
I hereby recommend that the thesis prepared under my supervision by Muhammad Ajmal Bhatti entitled "Political and Religious Services of Maulana Abd-ul-Hamid Badayuni: An analytical Study (1899-1970)” is be accepted in partial fulfillment of the requirements for award of Ph. D degree in History.
DATED:
……………………….
Dr. Shahid Hassan Rizvi (Supervisor)
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APPROVAL CERTIFICATE
It is certified that Muhammad Ajmal Bhatti, is the student of Ph.D
Department of History, The Islamia University of Bahawalpur. The thesis titled "Political and Religious Services of Maulana Abd-ul-Hamid
Badayuni: An analytical Study (1899-1970)” as been carried out in my supervision. I thereby, finally approve that the quantum and quality of the research work contained in this thesis is adequate for the award of degree of
Doctorate of Philosophy.
Supervisor: ______
Chairman: ______
External Examiner: ______
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DEDICATION:
I dedicate this work to:
My Father
And
In Loving Memory of
My Mother
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ACKNOWLEDGEMENTS
I present my deep gratitude to Almighty Allah, Who has endowed me with the capabilities through which I have been able to accomplish this thesis of Ph. D. I feel inclined to record my indebtedness to the blessings of Holy Prophet Muhammad Mustafa (SAW) who gave the humanity an utmost and perfect code of life. I owe earnest thanks and profound gratitude to my research supervisor; Prof. Dr. Shahid Hassan Rizvi, Chairman Department of History, The Islamia University of Bahawalpur, for his guidance, encouragement, advice, interest and support throughout this research. I count it as one of my blessings and honour that My Ph.D thesis was supervised by him. He combines the qualities of an exceptional teacher, a true researcher and an amiable person, and working with him was a great learning experience for me. I am very thankful to my worthy teacher Prof. Dr. Mazher Hussain for providing me full support in course work and during research. I want to present my gratitude to my loving father, Muhammad Amin Bhatti, whose prayers ever haunt me and things always become easy for me. Today, I am able to get such honour and success; it is just because of his prayers of day and night. I would like to offer my special thanks to Muhammad Asif Saeed Inspector Legal, Zahoor-ul-Din Khan Amritsari the founder of “Idara Pakistan Shinasi” Lahore, Manzoor Ahmad Lakhani and Muhammad Ahmad Watto for their counselling and cooperation. Moreover, I am very much indebted to the kind support of Rao Sibghat Ullah, Mehr Fareed Khan, Muhammad Farooq, Muhammad Arshad, Muhammad Ibrahim and Muhammad Ahmad Chohan, invaluable and cherished friends who assisted me a lot throughout my Ph.D. My gratitude to them extends beyond my research activities.
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ABBREVIATIONS:
AIKC All India Khilafat Committee
AIML All India Muslim League
AIMLC All India Muslim League Council
AISC All India Sunni Conference
AKH Anjuman Khudam-ul-Hermain
AKK Anjuman Khuddam-e-Ka’ba
APMC All Parties Muslim Conference
APSC All Pakistan Sunni Conference
ATI Anjuman Taleem-ul-Islam
BKC Bombay Khilafat Committee
BML Baluchistan Muslim League
CATI Central Anjuman Tableegh-e-Islam
CM Chief Minister
Con ML Convention Muslim League
CP Central Province
DML District Muslim League
IAC Islamic Advisory Council
INC Indian National Congress
IT Idara-i-Tableegh
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JTI Jamiah Taleemat-e-Islamia
JUD Jami’yyat Ulema-i-Delhi
JUH Jami’yyat Ulema-i-Hind
JUK Jami’yyat Ulema-i-Kanpur
JUP Jami’yyat Ulema-i-Pakistan
JUPK Jami’yyat Ulema-i-Pakistan Karachi
KNM Khatm-e-Nabuwwat Movement
MES Muslim Educational Society
MFLO Muslim Family Law Ordinance
MJUP Markazi Jami’yyat Ulema-i-Pakistan
MMC Markazi Muhajreen Committee
MUB Muslim Unity Board
NCM Non-Cooperation Movement
NWFP North West Frontier Post
PM Prime Minister
PML Provincial Muslim League
PPML Punjab Provincial Muslim League
RTC Round Table Conference
SAW Sal’lalaho Alaihe Wasalam
SM Shudhi Movement
SML Sindh Muslim League
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UP United Province
WPJUP West Pakistan Jami’yyat Ulema-i-Pakistan
WWI World War I
WWII World War II
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PREFACE
There are various sincere leaders of Pakistan whose services were not hailed as per to expectations. Our youth is absolutely devoid of the knowledge about those leaders. Molana Abd-ul-Hamid Badayuni is also one of them. He disseminated the message of All India Muslim League with his exceptional leadership, to the every corner of India. He proved to be a man of ironic-will against Nationalist Ulema and Congress conspiracies. He played a pivotal role in the process of Islamization in Pakistan. He participated in Khatm-e-Nabuwwat Movement and bear imprisonment. As a president of Jami’yyat Ulema-i-Pakistan his political and religious services are countless. The first chapter of this research work begins with the introduction of Molana Badayuni. This throws light on the chronicle significance of Badayun city. This introduction encompasses the childhood of Molana Badayuni, his family background, early education and aptitudes. The second chapter consists on the political and religious associations of Molana Badayuni, from 1914 to 1937. The third chapter deals his political activities under the platform of All India Muslim League from 1937 to 1947. The forth chapter covers his political and religious activities as the member of All India Sunni conference. The fifth chapter is about his political and religious work from 1947 to 1961. His anchor role in Khatm-e- Nabuwwat Movement has been discussed in sixth chapter. After the death of Molana Abu’l Hasanat Qadri, Molana Badayuni became president of MJUP till his death; his services as president are the part of seventh chapter. Molana Badayuni was also a great educationist; he founded Jamiah Taleemat-e-Islamia Karachi for Islamic and modern education. All about this institution has been explained in eighth chapter. Ninth chapter covers his activities during foreign tours of Arab countries, China, Russia and Iran. He authored so many books on Islamic and political topics; his literary contribution has been studied in tenth chapter.
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In conclusion, a profound evaluation of Molana Badayuni’s political and religious services has been covered concisely. It stands proved categorically that his services for Pakistan are unforgettable. It has also been suggested that his services should be recognized and acknowledged in true sense at national level.
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TABLE OF CONTENTS
SR. # CONTENTS PAGE # 1 Statement and Declaration III 2 Certificate IV 3 Approval Certificate V 4 Dedication VI 5 Acknowledgements VII 6 Abbreviations VIII 7 Preface XI 8 Chapter No.1 1 Introduction 9 Chapter No.2 29 Political and Religious Credentials (1914-37) 10 Chapter No.3 67 Political Services under the platform of All India Muslim League (1937-47) 11 Chapter No.4 103 Political and Religious services under the platform of All India Sunni Conference 12 Chapter No.5 122 Significant Role in Religion Based Politics (1947-61) 13 Chapter No.6 152 Significant Role in Khatm-e-Nabuwwat Movement (1953) 14 Chapter No.7 168 Political and Religious Services as President of Markazi Jami’yyat Ulema-i-Pakistan (1961-70) 15 Chapter No.8 195 Educational Services and Establishment of Jamiah Taleemat-e-Islamia 16 Chapter No.9 212 Travelogues of Arab, China, Russia and Iran 17 Chapter No.10 246 Literary contributions in the field of Politics and Religion. 18 Conclusion 270 19 Bibliography 279
20 Appendices 286
21 Pictures 396
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Chapter No. 1 CHAPTER I
INTRODUCTION:
During the political decline of Mughal rule, vivid changes appeared in the political and social scenario of sub-continent. Restlessness and chaos were prevailing in the society. To take advantage of this Muslim decline, the Hindu reformers had started the reformation movements. They were trying to promote the political and religious wisdom and consciousness of the Hindus. On the other side, the British were trying to dispel the memories of the Muslim rule from the minds of the Muslims. They were adopting hostile policies against the Muslims, and they were supporting every step which was not in the favour of the Muslims. Consiquently, the glory of Bahadur Shah Zafar (1775-1862) and his rule dwindled and waned. The mutiny of 1857 not only put to an end the rule of the Muslims but it also damaged their dignity. The Indian Muslims who ruled over the sub-continent for almost one thousand years were now under intimidation. The Hindus were given undue favour in the fields of education, politics, trade, administration and government, but the Muslims were penalized and put to suppression. At that time, they were very grieved, heartbroken and defeated which put them on to the route of an all-out rebellion. The outcomes of this heroic but failed revolt, for the sub-continent in general and for the Indian Muslims in particular, were immeasurably large. 1857 is, therefore, marked as a watershed in the history of Muslim India. However, this war produced broad implications for the history of sub-continent. After the failure of 1857 War, the British made it evident that they had decided to destroy the Muslims in all aspects of life.
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Although this war was a joint venture of the Muslims and the Hindus yet its end, brought in perpetual troubles and miseries for the Muslims and they were made special target of the British vengeance and anger. Local population started to face severe aggression. In such state of affairs, it was Sir Syed Ahmed Khan (1817-1898), who had courage to take up a delicate but highly significant responsibility of defending the Muslims and their rights too. His first aim, after 1857, was to revive the Indian Muslims by bridging between them and the British Rulers. In order to complete this task, he had to fight the deep rooted and vibrant egos and grudges of both the communities against each other. He with his sincere efforts and incessant determination tried to lessen the effect of the ills of British Rules. In 1885, A.O Hume, a retired British officer, established the Indian National Congress (INC). The basic motive behind the establishment of such a political party was to enable the most grieved inhabitants of the Hindustan to raise a voice for their rights, without any discrimination of color, caste and creed. Resultantly, some groups of the Muslims were also charmed by the pomp and show of INC but with the passage of time, INC proved to be a political party designed only for the voice and identity of Hindus. In its early period, Congress favored and strengthened the British goverment. A very strong propensity of the Congress party was strengthened by the permanent presence of members of the British parliament in its sessions. It is a fact agreed upon by all historians that the INC looked at the British as its great well-wisher and benefactor and promised unconditional loyalty to the British Crown. The Hindus were solely operating the INC, and used to do it with prejudice. Due to the prejudiced and discriminatory behavior of the Hindu leaders of INC, the Muslims having no other option, decided to establish a separate political party of their own. In the annual session of Muhammadan Educational Conference, the foundation stone of the All India Muslim League (AIML) was laid at Dhaka on 30th December, 1906. It was quite certain that the Muslim
2 leaders of INC would become a part of AIML but in spite of this expectation, they began to oppose this new born league on several but irrational grounds. The Muslims, as a whole, found out that Hindus had no concern with the betterment of the Muslims. Partial attitude of the Hindus accelerated the Muslim struggle for their rights. The Hindu leaders very cunningly used the group of the Nationalist Ulema for their own purposes and thus, these Ulema opposed the ‘Two Nation Theory’ at every step. At that time, a group of Ulema came stepped forward in the support of AIML, and played their active role to counter the activities of Nationalist Ulema. Among those Ulema, the foremost name is of Molana Abd- ul-Hamid Badayuni. He was one of the most trusted, confident and sincere comrades of Muhammad Ali Jinnah. He belonged to a well known and pious Usmani family of Badayun. (See appendix-I for Family Tree) One of his ancestors, Muhammad Danial Qatri had come from Iraq to Lahore in the reign of Sultan Shams-ul-Din Al-Tatmish (d. 1236). After migration, he started residing in Badayun. Sultan welcomed and honored him by appointing as Qazi of the Badayun. He was disciple of Khawaja Usman Huroni (d. 1210) and by some reliable sources it is said that he was bestowed upon with the Khilafat as well. Many members of this family afterwards were appointed as judges during the Muslim rule. Badayun is well-known district of United Province (UP). This district is famous for scholarly acumen, wisdom and educational work. From the political point of view, this district has got great importance in the Muslim history. It was named “The City of Auwliyas” which means the city of Sufis and saints. It is quite necessary to point out here that great Islamic saint; Hazrat Nizam-ul-Din Auwlia (1238-1335) was born in this district. His maternal grandfather Syed Arab migrated from Bukhara and stayed at Badayun permanently. The tomb of Syed Ahmed, the father of Hazrat Nizam-ul-Din is also situated in this city. A
3 great number of Muslim scholars, historians, philosophers, poets and educationists were also from Badayun. Abd-ul-Qadir Badayuni (1540-1615), a prominent historian and writer of “The Muntakhib-ul-Tawarikh” also belonged to the same city. When Al-Tatmish was appointed as governor of this district, he built Shamsi mosque in Badayun during his governorship. Molana Badayuni belonged to the Usmani family; this family was engaged in religious and educational activities in the Badayun district. Many scholars of this family performed their duties in all over the India and earned a great respect and name for their family. It was a bright morning of 18th November, 1899 A.D. (1318 A.H.) in Delhi, when the mid-wife announced the birth of Abd-ul-Hamid to his maternal grandparents; as he was born in his maternal family. His father’s name was Abd- ul-Qayyum (1867-1899). Famous Muslim leader; Hakim Ajmal Khan (1863- 1927) was his very close friend. Hakim Ajmal Khan insisted his friend to marry the sister of Syed Baha-ul-Din and from that wedlock; Abd-ul-Hamid was born. Syed Baha-ul-Din was a noble man and belonged to the family of famous Muslim saint Sheikh Abd-ul-Qadir Gilani (1077-1176). Abd-ul-Qayyum was a very generous, kind and pious person. He established an educational institute namely Shams-ul-Uloom in Badayun. He was qualified in Tibb (conventional medicine). He had very warm and sincere relations with his contemporary Ulema and that relations resulted in many of his trips to different cities. It is note able here that an Ulema convention was going to be held in Patna. To attend that convention, he, joined with three hundred other Ulema, went from Badayun. During the journey, when the train was stopped at a station, he descended the train to offer his prayer. Meanwhile, the train started and he tried to get himself in the train but unfortunately slipped and fell down. He collided with the wheels of the train and was badly injured. This incident caused him severe injuries. He was taken to the hospital immediately in very grave
4 condition. He was attended by doctors who provided him medical aid and put eighty stitches on his body. His friends advised him to take rest but he was insistent to attend the meeting for which, he had come for. The group continued the travel to Patna and during the convention, when the Darood-o-Salam was underway, he tried to stand up but bleeding started once again and he passed away. Hakim Abd-ul-Qayyum was praised for his educational, literary and religious services rendered not only by the Badayun people but in all over the Hindustan. At the time of his death, Abd-ul-Hamid was only 20 days old. At such an age, the tragic death of father, indeed, was a great irreparable loss for the dejected son but his great mother brought up the youngest child with great love, care and responsibility. His basic religious education was started up from home. Thereafter, he was got admitted to the Mudrissa Qadria Badayun for Quranic education. He received his early education from Molana Abd-ul-Qadir and Molana Abd-ul-Muqtadir (1866-1915) at Mudrissa Qadria. Later, his next level of education was completed under the supervision of prominent teachers like Molana Abdul Salam Phalsaphy, Mufti Muhammad Ibrahim, Molana Hafiz Bukhsh, Molana Wahid Hussain, Molana Mushtaq Ahmed Kanpuri and Molana Muhib Ahmed. In order to get advanced level of education in the fields of Qiraat and Ilahiyat, he was sent to the Mudrissa Ilahiyaat, Kanpur. He solemnized bait on the hand of renowned saint of his time, Hazrat Abd-ul-Muqtadir, who was spiritually empowered from the Khankawh Mahrahra Sharif. Molana Badayuni was awarded with the Sanad-e-Khilafat by Hazrat Abd- ul-Muqtadir and Pir Ibrahim Gilani. Molana Abd-ul-Hamid Badayuni’s outlook has been described by Molana Jameel Ahmed Naeemi that “Molana Badayuni held quite fair features, a broaden forehead, conspicuous big-eyes from which knowledge and wisdom was
5 reflecting, always wearing a dark brown turban. He was a tall, slim and smart structured man”. After completing his education, he got linked himself with the Mudrissa Shams-ul-Uloom at Badayun (as Naib Mohtamim). Later, he worked in the same institute as Teacher and Mufti for the period of ten years. He was an excellent, blunt and bold orator. He was specially invited to speech at different meetings and conventions from the various corners of the country. Due to this expertise; he was given the title of “Lisan-ul-Hind”. During the Khilafat Movement (KM), Khawaja Hassan Nizami (1878- 1957) was invited at Ajmair Sharif. Few days before his visit, Molana Badayuni had delivered an excellent speech in a conference. To Khawaja Nizami, every one admired his superb speech. Khawaja Nizami heard such remarks wherever he went. Owing to these extra ordinary remarks, he wished to see the speaker and therefore, Molana Badayuni met Khawaja Nizami who was so joyous to know that he was the younger brother of Molana Abd-ul-Majid Badayuni (1887-1931). Even Ulema-e-Farangi Mahalli admitted his qualities of oration. Molana Badayuni’s motive was to ignite the flame of political wisdom among the Muslims. It was the time, when, AIML was in the dire search of Ulema that could counter the activities and planning of the Nationalist Ulema. He affirmed the consideration of merit for the AIML. His work and vision was totally in frequency with the AIML. This sync built his great relationship with Quaid-e-Azam (1876-1948). He soon, was considered as a close companion of Quaid-e-Azam and other high rank officials of the AIML. He began his political career under the guidance of his elder brother; Molana Abd-ul-Majid, who was closely connected with the Anjuman-e- Khuddam-e-Ka’ba (AKK). He also started to take active part in the political activities under the flag of this Anjuman. In 1918, for the first time ever, he attended the annual session of AIML, held in Delhi. He played vital role during
6 the KM and was assigned the duty of the General Secretary, Badayun of that movement. He faced the Shudhi Movement (SM) courageously and vigorously. He was also connected with the All Parties Muslim Conference (APMC) and elected as Member of its executive board. In 1934, when AIML was being reorganized by Muhammad Ali Jinnah, Molana assured him of every possible support. During the elections of 1937, he played a key role in the success of Muslim League in UP. In the same year, he participated in the historical session of AIML organized at Lakhnow and after that; he devoted himself to the Muslim League with a new spirit. On the basis of his great efforts, he was selected as a member of All India Muslim League Council (AIMLC). In the historic session of AIML, held in Lahore on 22-24th March, 1940, he not only participated in it but also delivered a splendid speech to the attendants wherein he seconded the resolution. Nationalist Ulema launched a strong campaign against the AIML and the ‘Two Nation Theory’. To counter their activities, in 1946, All India Sunni conference (AISC) held a very significant congregation at Banaras. In this congregation a framework was designed for the forthcoming Islamic state. Molana Badayuni also attended this session. Due to some misunderstandings, some differences arose between Quaid- Azam and Mir Usman Khan, Nizam of Daccan. Molana Badayuni had friendly relations with the Nizam, so he went to Daccan and agreed Nizam to revive his relations with Jinnah. Moreover, he made tour of Saudi Arabia along with Molana Abd-ul-Aleem Saddiqui (1893-1954) in order to introduce the plight of Pakistan Movement. He made so many tours all across the Hindustan to gather the support of scattered Muslim majorities. Such tours especially covered Punjab, NWFP, Baluchistan, Sindh, Behar and Bengal. In Baluchistan and NWFP, he worked very hard, in association with Qazi Muhammad Eisa (1914-1976) and some other
7 leaders. Quaid-e-Azam deputed him to NWFP to make the referendum successful. He made sincere efforts to make this referendum fruitful for the AIML and the results were up to the mark to AIML. Consequently, Quaid-e- Azam honored the title of “Fateh Sarhad” to him and he rightly deserved so. From the platform of AISC his services for Pakistan Movement are commendable. He knew very well the reality that if Pakistan was created, his native province; UP would not be a part of it, but despite that, he made serious struggle for Pakistan. After the establishment of Pakistan, he migrated from Badayun to Karachi. Thereafter, he dedicated his life and efforts to make Pakistan a progressive Islamic country. When All India Sunni Conference was converted into Markazi Jami’yyat Ulema-e-Pakistan (MJUP), he became the vice president and Nazim-e-Aa’la of Sindh. He played an anchor role in the process of Islamization in Pakistan. He was also one of those prominent Ulema who presented their twenty two points for an Islamic Constitution. In 1953, due to the questionable activities of Qadyanis and Foreign Minister; Zafarullah Khan, the Khatm-e-Nabuwwat Movement started. Molana Badayuni Participated in it with religious fervor. In connection with these activities, he was imprisoned in Lahore, Sakhar and Karachi. He also visited China, Russia, Iran, and many other countries to strengthen the relations of Pakistan with them. During these visits, he tried to convey the message of newly established country with an Islamic perspective. In 1961, after the death of Molana Abu’l Hasanat Syed Muhammad Ahmad Qadri (1896-1961), he became the Central President of MJUP. Similarly, in 1962, when Islamic Advisory Council was formed by Muhammad Ayyub Khan, he was nominated as member thereof. In that council, he gave very valuable suggestion in the light of Quran and Sunnah to the then government.
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In 1963, Pakistan was revered by the Saudi government to prepare “Cover of Ka’ba”. A delegation took this “Cover” to Saudi Arabia. He was the official head of that delegation. When Pakistan Muslim League was divided into two groups, he joined Convention Muslim League. He supported Muhammad Ayyub Khan (1907- 1974) in Presidential elections which were held in January, 1965. In September, 1965, India attacked Pakistan; he visited the Kashmir Border and distributed gifts and other necessities to the soldiers and general public. He established a great Islamic institution named Jamia Taleemat-e-Islamia in Karachi, which was inaugurated by Muhammad Ayyub Khan. Some great scholars from Egypt and other Muslim countries were invited to teach there. This institution was affiliated with the Islamia University of Bahawalpur. Molana Badayuni performed Hajj for twenty two times. Besides above mentioned achievements and hallmarks, he was also a great poet and literary figure. Some Naats written by him are still very popular in country. He wrote a number of books and booklets for the Muslims aiming at the purpose to awaken the slumbered sense of responsibility and to recognize them with the Islamic thoughts and to ensure their world and the life hereafter. Due to constant work and struggle, his health began to fall adversely and when his condition became very critical, he was admitted to Jinnah Hospital of Karachi. There, on 20th July, 1970, he passed away and buried in Jamia Taleemat-e-Islamia, Karachi.
1.1 Statement of the Problem:
The Ulema played a vital role in the politics of sub-continent. To understand the politics of the British India in true sense, it is necessary to discover the role of Ulema in the independence movement. The supporting Ulema of All India Muslim League countered the activities of the Nationalist
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Ulema, and they persuaded the Muslim masses towards Pakistan Movement. This study has tried to investigate the political and religious services of Molana Abd-ul-Hamid Badayuni, one of the supporting Ulema of Muslim League, in Pakistan Movement and in the process of Islamization in Pakistan from independence to his death. He is one of those auspicious ulema who actively participated in Pakistan Movement and played their role in the newly created Muslim state to fulfill the political and religious objectives. This study entitled “Political and Religious Services of Molana Abd-ul-Hamid Badayuni” will cover all the aspects of his political and religious credentials and struggle before and after the independence of Pakistan.
1.2 Objectives of the Study
This research will explore following objectives. 1. To find out the significance of Ulema’s role in the politics of the British India. 2. To describe the political and religious credentials of Molana Badayuni. 3. To highlight the political and religious role of Molana Badayuni in provincial politics under All India Muslim League. 4. To explore the efforts of Molana Badayuni that he made to counter the activities of Nationalist Ulema. 5. To discover the role of Molana Badayuni in process of Islamization in Pakistan after independence. 6. To highlight the services of Molana Badayuni as the president of Jami’yyat Ulema-e-Pakistan. 7. To describe the educational services of Molana Badayuni in Karachi.
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8. To observe the political and religious thoughts of Molana Badayuni through his writings.
1.3 Motivation for Research
Molana Badayuni started to take active part in Indian politics from very early age. Under the guidance of his elder brother, Molana Abd-ul-Majid, he played very active role in Anjuman-e-Khuddam-e-Kaba and Khilafat Movement. He joined Congress, Jami’yyat Ulema-e-Hind and other organizations only to protect the rights of Indian Muslims. He played his responsible role against the Shudhi Movement and Congress conspiracies. It was not easy for Quaid-e-Azam to counter the religious arguments of Nationalist Ulema. In that situation, Molana Badayuni played his positive role and confronted with the propaganda of Nationalist Ulema argumentatively. He proved to be the right choice of Quaid-e- Azam. Due to his efforts, it became easy for Quaid-e-Azam and Muslim League to fight the case of separate homeland for Indian Muslims. After creation of Pakistan he left his native city Badayun and settled in Karachi to achieve the objectives of his political and religious struggle. He always guided the government with his positive suggestions. He devoted his whole life for his nation. His significant role in Pakistan Movement and in process of Islamization in Pakistan inspired researcher to conduct research on this topic. Moreover, this study has been motivated by researcher’s interest in Pakistan Movement and religion based politics. The study about Molana Badayuni in different books on Pakistan Movement, history of All India Muslim League and history of Pakistan inspired researcher to do work on his political and religious services. Researcher felt that Molana Badayuni’s services were not
11 hailed as per to expectations. His personality, sincerity and devotion motivated researcher to do a research work on this topic.
1.4 Significance of the Study:
Indeed, there has been a significant role of the Ulema in the history of sub- continent. They always played their important role in Indian Politics. Like other Ulema, Molana Badayuni contributed a lot in Pakistan Movement and process of Islamization in Pakistan but no detailed work on his services has so far been done. This study is important as it helps to understand the significance of political and religious services of Molana Badayuni in Pakistan Movement and in religion based politics in independent Pakistan. It is a matter of serious concern that a particular school of thought is trying to influence the mind-sets of young generation that Pakistan was created in order to benefit some capitalists and preferred landlords and there was no concern of the Islamic Ideology behind the creation of Pakistan. Such people are in fact, not only denying the real motive behind establishment of Pakistan but they are refusing the ‘Two Nation Theory’. Such people affirm their opinion with an argument that if behind the making of Pakistan, the real purpose was to establish an Islamic state, then why the majority of Ulema had opposed Pakistan Movement? The purpose of this research is to bring the real concept of Ideology of Pakistan and ‘Two Nation Theory’ to research scholars so as to assure the role of Ulema in making of Pakistan. This topic has been selected to explore the importance of Molana Badayuni’s role to counter the activities of Nationalist Ulema. Due to biased behavior of Hindu leaders of Congress, the Indian Muslims decided to establish a separate political party of their own. After the establishment of All India Muslim League it was hoped that the Muslim leaders of Congress would join this party
12 but they began to oppose this new born league on manifold but fallible and irrational grounds. After deep analysis of biased policies of Hindu leaders of Congress, Muhammad Ali Jinnah and many other Muslim leaders, concluded that the Hindus would not only take undue benefit of their majority but also would hostile the Muslims in economic, social and political matters. Congress leaders cunningly used the group of the Nationalist Ulema for their own cause and these Ulema opposed the ‘Two Nation Theory’ at every step. Undoubtedly, at that time, it was feared that Muslims would be influenced by the religious status of the Nationalist Ulema, but in the meanwhile, a group of Ulema came to fore and did every effort required to weaken the plan of the Nationalist Ulema. Among those sincere and brave Ulema, the foremost name is of Molana Abd-ul-Hamid Badayuni. This research will cover his political and religious credentials and struggle under the platform of Muslim League and All India Sunni Conference for creation of Pakistan. Anjuman-e-Khuddam-e-Kabba, Anjuman-e-Khuddam-ul-Harmain and Jami’yyat-e-Tabligh-e-Islam have a great religious role in Indian Politics. Khilafat Movement has a great importance in Indian history. Molana Badayuni with other Ulema played anchor role in these movements. For some period he was also remained the member of INC, JUH and some other organizations. Through this research objectives of his affiliation with all these organizations may be determined. During Pakistan Movement he worked with other Muslims leaders and helped Quaid-e-Azam to his level best; therefore, his contributions are of significant nature. He was a great orator and speaker. He made many speeches during independence movement. This research will help to understand his political and religious thoughts. Nationalist Ulema were using their religious status against ‘Two Nation Theory’. They used to criticize the policies of Muslim League and declared the
13 demands of Muslim League as Un-Islamic. In that situation, Molana Badayuni played his responsible role and confronted with the propaganda of Nationalist Ulema argumentatively. This study will highlight Molana’s role in this regard. All India Sunni Conference provided political strength to Muslim League. From this platform Ulema threw light on the significance of the Muslim Nationalism. They paved the way for the establishment of Pakistan. Molana Badayuni worked as the secretary information of this organization. This research will determine his role in this organization. After partition he migrated to Pakistan and settled in Karachi. For the settlement and betterment of migrants his efforts should be acknowledged. When Sunni Conference was converted into Jami’yyat Ulema-e-Pakistan, he became the vice president and Nazim-e-Aa’la of Sindh. From the platform of this organization, he played his responsible role in the Islamization of Pakistan sector. He performed very active role in the development process of Pakistan. This research is important to discover his contributions and services for this development process. Khatm-e-Nabowwat Movement has a religious significance in Pakistan history. During this movement he played a key role to counter the activities of Qadyanis and bear imprisonment in Karachi and Sakhar. There is need to determine his services in this movement. In 1961, when he became the Central President of Markazi Jami’yyat Ulema-e-Pakistan he played very important role to rehabilitate the political and religious activities in country. As a member of Islamic Advisory Council he gave very valuable suggestion in the light of Quran and Sunnah to the then government. He fulfilled his duties regarding preaching of Islam efficiently. Through this research his political and religious achievements as a president of MJUP may be determined. He was also a prominent traveler. He made important tours to different countries. His objectives and experiences during these tours may be judged
14 through this research. He was a great educationist too. He supported different organizations to establish educational institutes in different areas of Karachi. He himself founded a great institute named “Jamiah Taleemat-e-Islamia” at Karachi. This research work will help to understand his vision about the establishment of these institutions. This study has importance to explore Molana Badayuni’s vision, wisdom, contributions and services so that coming generations may follow his footsteps.
1.5 Hypothesis
• Molana Badayuni played a significant role in Pakistan Movement. • Molana Badayuni provided political services from independence of Pakistan (1947) to his death (1970). • Molana Badayuni rendered religious services for the process of Islamization in Pakistan (1947-1970).
1.6 Literature Review:
This study seeks to give an overview of the existing literature available on the different aspects of Pakistan Movement and religion based politics in Pakistan. Although in Pakistan, not much research available on political and religious services of Molana Badayuni, yet the subject invites many areas of Pakistan Movement and religion based politics in Pakistan, which have been explored by the research scholars and different authors. Dr. I.H Qureshi has explained the political activities of Ulema in his well- known book “Ulema in Politics”. This book highlights services made by different Ulema like Molana Badayuni. Qureshi, while discussing Molana Badayuni’s role in Pakistan Movement elaborates that “Molana Abd-ul-Hamid Badayuni started taking interest in public affairs when he still was very young. He was a zealous
15 worker of Khilafat Movement and associated himself with the League when it came into conflict with the Congress. He migrated to Pakistan on its establishment and was one of the founders of the Jami’yyat-e-Ulema-e-Pakistan in close cooperation with the followers of Molana Naim-ul-Din.” (Qureshi, 1972) Dr. I.H Qureshi described the political efforts of Indian Muslims in his book “The Muslim Community of the Indo-Pakistan Sub-continent”. This book provides the glimpses of Muslim’s political struggle in British India. The writer described the role of Ulema in Muslim Community with arguments and logic. (Qureshi, 1962) Azad bin Haider, secretary of Molana Badayuni, compiled an Encyclopedia on Molana Badayuni’s life. The author had been working with Molana Badayuni for many years. His book “Fateh Sarhad Molana Abd-ul-Hamid Badayuni” is started with long introduction of Molana Badayuni. This book highlights Molana Badayuni’s political and religious work in detail. This book is consists on very informative and important articles of different authors on Molana Badayuni’s services. (Haider, 2016) Azad Bin Haider also compiled a book titled “Tareekh All India Muslim League.” In this book he described the efforts of Molana Badayuni during Pakistan Movement. He also threw light on Molana’s activities after the emergence of Pakistan. (Haider, 2015) “Tareekh All India Muslim League” compiled by Prof. Dr. Serfraz Hussain Mirza and Muhammad Hanif Shahid is an authentic source on the activities of Muslim leaders who participated in Pakistan Movement. Objectives and resolutions of annual sessions of Muslims League have been described in detail. Many pages of this book throw light on the services of Molana Badayuni for establishment of Pakistan. (Mirz & Shahid, 2010) Encyclopedia of Badayun was published by Shameem-ul-Din, which was compiled from the published work out of Monthly “Badayun”. It highlights the political services of masses of Badayun in independence Movement. Different
16 articles of this encyclopedia throw light on Molana Badayun’s political work in Pakistan Movement. It is also an important source for this research. (Shameem- ul-Din, 2004) Jalal-ul-Din Qadri wrote about the political and religious services of Ulema in his book “Tareekh All India Sunni Conference”. Sunni Conference played a pivotal role as a religious wing of All India Muslim League. The author provided different aspects of Ulema’s role with detail. This book is an important source to understand the important role of Sunni conference in politics of British India. In this book the author described Molana Badayuni’s religious and political contributions in Pakistan Movement under the platform of Sunni Conference. (Qadri, 1999) Jalal-ul-Din Qadri described Molana Badayuni’s significant role in Pakistan Movement in his book “Khutbat All India Sunni Conference”. Molana Badayuni delivered a lot of speeches from the platform of Sunni Conference during Pakistan Movement. This book expressed Molana Badayuni’s political and religious thoughts through his addresses and orations. (Qadri, 1978) The book “Religion and Political Conflict in South Asia: India, Pakistan and Sri Lanka” consisted of different important parts. The major parts of the book consisted of Islamization process, civil society and the region based politics in Pakistan. The major debate is consisting of about the religious role in politics of Pakistan. There are different opinions and controversies of politics of Pakistan. Muslim society lends credence to necessary reading of the nexus between Islam and Politics. (Pasha, 2004) The discussions are made in detail about the Muslims Nationalism in United India in the “India Wins Freedom” by Molana Abu’l Kalam Azad. He scholarly wrote this book about his political wisdom. He opposed the division of sub- continent on the basis of religion. Therefore, he wrote some controversies of division related to Pakistan. This book is an important source to understand the role of Ulema during independence Movement. (Azad, 1959)
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Chaudhari Habib Ahmad critically described the role of Nationalist Ulema in independence movement. Nationalist Ulema provided political strength to Congress. The author focused on the activities of Nationalist Ulema in his book “Tehrik-e-Pakistan Aur Nationalist Ulema”. He argumentatively proved that Nationalist Ulema had been working as religious wing of Congress. (Habib, 1966) Ahmad Saeed wrote in a simple way about the role of supporting Ulema of Muslim League in his book “Jiddo Jahd-e-Azadi Aur Molana Ashraf Ali Thanvi”. The author described the importance of Ulema’s role in Pakistan Movement. In this book he expressed the services of supporting Ulema of Muslim League to counter the activities of Nationalist Ulema. (Saeed, 1972) Zia-ul-Hassan Faruqi expressed the importance of Ulema’s contributions in Pakistan Movement in his book “The Deobandi School and the demand for Pakistan”. He described the different opinions of Deobadi Ulema about the demand for Pakistan. Some Deobandi Ulema were supporting Congress and some were in Muslim League. (Faruqi, 1963) Muhammad Sadiq Qasoori compiled a book named “Tehreek-e-Pakistan Main Ulema aur Mashaikh ka Kirdar”. A short chapter about the political and religious Services of Molana Badayuni is the part of this Book. (Qasoori, 2008) Ra’is Ahmad Jafri highlighted the role of Ulema in Khilafat Movement in his book “Sirat-e-Muhammad Ali”. The writer described the efforts of Molana Muhammad Ali Joher and his companions for Muslim nationalism. (Jafri, 1932) Molana Syed Abu’l A’la Mawdudi described the political theories and events of Pakistan Movement in his book “Tehrik-e-Azadi-i-Hind Aur Musalman”. He wrote about the activities of Ulema of different sects in Indian politics. To understand the role of Ulema in Pakistan Movement this book is an important source. (Mawdudi, 1964)
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Syed Muhammad Miyan highlighted the political work of Ulema in his book “Ulema-e-Hind Ka Shandar Mazi”. In this book the writer described the political struggle of Ulema of Jami’yyat Ulema-e-Hind. (Miyan, 1963) Muhammad Sadiq Qasoori highlighted Molana Badayuni’s political and religious services in his another book “Hazrat Ameerey Millat Aur Tehrik-e- Pakistan”. In this book he highlighted Molana Badayuni’s services in Pakistan Movement. Justice Qadir Ahmad wrote an article which was published in a digest “Owj”. In his article he wrote “I met with almost High-up of Pakistan Movement. So, I wrote a book in English about them with the title of “Those who dared-The Architects of Pakistan”. The role of Ulema and Mashaikh was not inevitable. Ulema and Mashaikh did not give popularity to Pakistan Movement, but certainly Molana Shabir Ahmad Usmani, Molana Abd-ul-Hamid Badayuni, Molana Zafar Ali Khan and influenced religious leaders of NWFP provided strength to some aspects of Pakistan Movement”. (Justice Qadir Ahmad, 1990- 1991) Dr. Ghulam Hussain Zulfiqar described the role of masses of Punjab in British India politics in his book “Jiddo Jahd-e-Azadi Main Punjab ka Kirdar”. This book expressed the political role of Molana Badayuni in Punjab politics. ((Zulfiqar, 1996) Molana Badayuni had strong relations with prominent leaders of Pakistan Movement. Professor Dr. Ghulam Hussain Zulfiqar mentioned Molana Badayuni’s relations with Molana Zafar Ali Khan, in his book “Molana Zafar Ali Khan: Hayat-o-Khidmat”. (Zulfiqar, 2011) Dr. Abd-ul-Jabbar Abid Laghari wrote very informative book “Jiddo Jahd-e- Azadi Main Sindh ka Kirdar”. He described Molana Badayuni’s political role in Sindh province during Pakistan Movement. Dr. Inam-ul-Haq Kauser presented the role of Baluchistan in Pakistan Movement. He highlighted the pivotal role of
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Molana Badayuni in Baluchistan province in his book “Tehreek-e-Pakistan Balochistan Main”. (Kauser, 1986) Syed Noor Muhammad Qadri wrote a very informative booklet named “Molana Abd-ul-Hamid ki Milli wa Siasi Khidmat”. This booklet is very important to understand Molana Badayuni’s political contributions in Pakistan Movement. (Qadri, 2002) Dr. Muhammad Jahangir Tamimi described the role of different Ulema in Pakistan Movement in his book “Zawal Sy Iqbal Tak”. He highlighted the political role of Molana Badayuni against Congress leaders and Nationalist Ulema. (Tamimi, 2011) Syed Waqar Ali Shah wrote a book “Pir Sahib Manki Sharif Amin-ul- Hasanat Aur Un ki Syasi Jiddo Jahad”. In this book author described the political role of Molana Badayuni in NWFP province. (Ali, 1990) Khawaja Muhammad Tufail described the role of Masses of Sialkot in Pakistan Movement. He highlighted Molana Badayuni’s political role in provincial politics in his book “Tehreek-e-Pakistan Main Sialkot ka Kirdar”. (Tufail, 1987) Dr. Farman Fatehpori wrote an important book “Urdu Qumi Yakjehti Aur Pakistan”. In this book he wrote about different leaders of Pakistan Movement. He highlighted role of various Ulema including Molana Badayuni in Pakistan Movement. (Fateh Pori, 1992) Molana Abd-ul-Aleem Saddiqui wrote “Al-Bayan” in Arabic language which throws light on the activities of Ulema deputation in Saudi Arabia. Molana Badayuni was also the member of this deputation, so his political role can be determined through this booklet. (Saddiqui, 1365 A.H) Muhammad Ali Chirag compiled a book named “Akabreen-e-Tehreek-e- Pakistan”. In this book he highlighted political services of various leaders of Pakistan Movement. One chapter of this book describes Molana’s political and religious services. (Chirag, 2003)
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Syed Muhammad Razi Abdali’s book “Rehbran-e-Pakistan” throws light on the services of different personalities of Pakistan Movement. It is also a source of information about Molana Badayuni’s political services. (Abdali, 2003) “Iqbal ka Siasi Karnama” written by Muhammad Ahmad Khan provides important knowledge about Pakistan Movement. He described political situation of British India during independence struggle. He also threw light on political efforts of Molana Badayuni in this book. (Ahmad, 1977) Abd-ul-Hakeem Sharf Qadri highlighted political and religious services of various Ulema in his famous book “Tazkeera Ulemaye Ahley Sunnat”. This book describes the political and religious efforts of supporting Ulema of Muslim League. A chapter on Molana Badayuni’s efforts and services is included in this book. (Qardri, 1976) Professor Sharif-ul-Mujahid wrote scholarly on Pakistan Movement in his booklet “Tehreek-e-Pakistan”. In this book, he described Molana Badayuni’s political role during Pakistan Movement. (Mujahid, 1985) Dr. Shams Badayuni wrote about the literary development of Badayun city during British India. He described Molana Badayuni’s literary services in his book “Ghalib Aur Badayun”. (Shams, 2010) Qazi Muhammad Iqbal Hussain wrote about Molana’s political and religious services in his book “Tazkira Ulema-i-Sindh”. “Sat Sitarey” is an important book written by Hakeem Muhammad Hussain Badar. Few pages of this book present Molana’s works argumentatively. Dr. Jalal-ul-Din Noori described in short Molana’s political and religious work in his book “Tehreek-e- Pakistan Main Molana Syed Muhammad Naeem-ul-Din Murad Abadi Aur Un key Masha’hir ka Hissa”. “Tehreek-e-Pakistan Aur Ulema wa Mashaikh” is an important book of Professor Muhammad Yousaf Saber. This book presents Molana Badayuni’s political services in few pages. Abd-ul-Aziz Urfi wrote an important book
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“Qayyam-e-Pakistan ki Ghayat”. In his book he described the political role of Molana Badayuni during Pakistan Movement. Malik Muhammad Akbar Khan Saqi expressed Molana Badayuni’s political contribution in Pakistan Movement in his book “Tehreek-e-Pakistan Main Ulemaye Ahl-e-Sunnat Ka Kirdar”. Abd-ul-Aziz Urfi wrote about the religious efforts of Molana Badayuni in his book “Syedi Wa Murshadi Ki Roh Per Wer Batain Aur Khush Gawar Yadain”. Muhammad Shafi Saber presented Molana Badayuni’s political contributions in NWFP in his book “Quaid-e-Azam Aur Soba Serhad”. Another book of Muhammad Shafi Saber “Tehreek-e-Pakistan Main Soba Serhad ka Hissa” throws light on Political activities of Molana Badayuni in NWFP province. Aziz Javaid described Molana’s political services in NWFP in his book “Quaid-e-Azam Aur Serhad”. Ch. Khaliq-ul-Zaman a prominent leader of Pakistan Movement wrote a book “Pathway to Pakistan”. This book describes pivotal role of Molana Badayuni during Pakistan Movement. Hakim Aftab Ahmad Qureshi described political role of various Ulema including Molana Badayuni in Pakistan Movement. He highlighted their services in his book “Karwaney Shoaq”. Nawab Saddiq Ali Khan wrote “Bey Taigh Sipahi”. He expressed his views about Molana’s political contributions in this book. Mukhtar Zamin’s book “Tehreek-e-Pakistan Main Talba Ka Kirdar” is also a source of information about Molana Badayuni’s political struggle. Muhammad Azam Norani wrote a book “Muhaddis Azam Hind Khichochavi Aur Tehreek-e-Pakistan”. He described Molana Badayuni’s political and religious efforts in few pages. “Azeem Quaid, Azeem Tehreek” is an important book written by Wali Mazher. In this book author explained Molana Badayuni’s political services for Pakistan Movement.
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Professor Muhammad Faiq Saddiqui wrote in short about Molana Badayuni in his book “Sadion Ka Safar”. Dr. Wahid Ishrat described Molana Badayuni’s religious and political role in his book “Allama Iqbal, Ghulam Ahmad Pervaiz Aur Muslim Jadidiat”. Syed Altaf Ali Brailvi wrote a famous book “Talib Ilm ki diary”. In this book he mentioned his meetings with Molana Badayuni and described his literary and religious services. “Manzal Unhain Mili Jo Sharikey Safar Na They” written by Muhammad Hussain Chishti, is a very informative book about different personalities. This book presents glimpses of Molana Badayuni’s political efforts. “Akabar Tehreek-e-Pakistan” written by Muhammad Sadiq Qasoori, is a reliable source to understand Molana Badayuni’s religious and political services. Ghulam Mueen-ul-Din Naeemi wrote about the services of Molana Naeem- ul-Din Murad Abadi in his book “Hayat Sadrul Afazal”. He also described the causes of formation of Jami’yyat Ulema-e-Pakistan. He wrote about the role of Molana Badayuni in this regard. (Naeemi, 2000) Shamim-ul-Din expressed his feelings and sentiments about the religious activities of different Ulema in Karachi. He described religious role of Molana Badayuni in his book “Yadon key Diye”. Sahibzada Fareed-ul-Din Qadri described the religious and political services of Molana Badayuni in Sindh province. His book “Sindhh key Akabreen-e- Qadria ki ilmi wa deeni Khidmat” covers the services of Molana Badayuni regarding the preaching of Islam in Karachi and other cities of Sindh. ( Fareed- ul-Din, 1998) During the regime of PM Khawaja Nazim-ul-Din, Ulema started Khatm-e- Nabuwwat Movement against the Qadyanis. Molana Badayuni played a significant role in this Movement. Government made a commission to examine the causes and consequences of this Movement. Justice Muhammad Munir was the head of this commission. Tehqeekati Adalat Braye Fasadat-e-Punjab Report
23 was published by the government with regard to this Movement. We can find an important role played by Molana Badayuni in that movement. (Munir Report, 1953) Molana Allah Wasaya highlighted the causes and objectives of Khatm-e- Nabuwwat Movement in his book “Tazkira Mujahiddin Khatm-e-Nabuwwat”. He had been working with Molana Badayuni in this Movement. He admitted the services of Molana Badayuni for providing strength to this Movement. Shorish Kashmiri wrote about the services of Molana Syed Ataullah Shah Bukhari, in his book “Syed Ataullah Shah Bukhari”. He also described in detail Molana Badayuni’s role in Khatm-e-Nabuwwat Movement. (Shorash, 1976) Muhammad Ahmad Tarazi described the causes and consequences of Khatm- e-Nabuwwat Movement in his book “Tehreek-e-Tahafuz-e-Khatm-e-Nabuwwat Syedna Saddiq Akbar Ta Shah Ahmad Norani”. In this book he highlighted the role of Molana Badayuni in this Movement. (Tarazi, 2009) Markazi Anjuman Tableegh-ul-Islam published many booklets and leaflets remembering Molana Badayuni. These publications are also source of information regarding Molana. Noor-ul-Sabah Baigum compiled a book named “Pakistan ki Mash’hor Shakhsiatain (Meri Nazar Main)”. She expressed his views about the personality and services of Molana Badayuni regarding the Muslim Family Law Ordinance in Ayyub Khan’s regime. Dr. Nasir-ul-Din Saddiqui expressed services of famous Ulema and Mashaikh of Qadria Order. He described Molana Badayuni’s religious and political services in his book “Bazurgan-e-Qadria”. (Nasir-ul-Din, 1999) Mujeeb Ahmad wrote his M. Phil thesis on “Jami’yyat Ulma-e-Pakistan (1947 to 1970). JUP played very important role in religion based politics in Pakistan. After the death of Molana Abu’l Hasanat Qadri, Molana Badayuni became the president of this Jami’yyat. This thesis is a reliable source which
24 provides considerable information with regard to the services of Molana Badayuni as the central president of Jami’yyat Ulma-e-Pakistan. (Mujeeb, 1993) Jamil Ahmad Naeemi was a fast friend of Molana Badayuni. He worked with Molana Badayuni in different religion based movements for Islamization in Pakistan. He wrote about the religious services of Molana Badayuni in his book “Hayat-e-Jamil Ma’a Afkarey Jamil”. (Naeemi, 2008) During the Indo-Pak War of 1965, Molana Badayuni headed a delegation which visited Azad Kashmir Border and then he prepared a report named “Markazi Jami’yyat Ulema-e-Pakistan Key Wafad Ka Dora”. That report was published by the office of Jami’yyat and this is also a considerable source of information for this research. Azad bin Haider served as secretary of Molana Badayuni in different organizations. He supported Molana Badayuni to establish some educational institutes in different areas of Karachi. He wrote their achievements in the field of education in his booklet “Muslim Educational Society ki Pachas Sala Khidmat”. Haider, 2008) Molana Badayuni authored many books and booklets on politics and religion and all these are primary sources for our study and research. He also wrote Safar- Namas (Travelogues) of Arab, China, Russia and Iran. These Travelogues also provide his vision and we can guess his activities and services rendered towards Islam and Pakistan. Molana Badayuni scholarly throws light on Islamic obligations in his book “Nizam-e-Amal”. It is helpful to understand his views about Islamic teachings. (Badayuni, 2000) “Dawat-e-Amal” is also a famous book about the Islamic principles and teachings. In this book Molana Badayuni described Islamic teachings in a very simple way. In a booklet “Intekhabat key Zrori Pehlu” he described the different aspects of elections under India Act of 1935. This booklet threw light on Molana Badayuni’s political vision. Molana Badayuni’s important booklet “Murakaye
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Congress” describes about the policies of Congress during ministries of 1937.In this book Molana highlighted the condition of Indian Muslims due to cruel policies of Congress. (Badayuni, 2000) His book “Philosophy of Islamic prayers” is very important source to understand his religious thoughts about Islamic prayers like Slaat, Roza, Zakaat and Haj. His booklet “Balshovism and Islam” has very significance to compare the teachings of Balshovism and Islam. He wrote an important booklet “Kitab-o- Sunnat Ghairon ki Nazer Main” to highlight the views of different Non-Muslim scholars about Quran and Hadith. He described the economic policies of Islam and Socialism in his famous booklet “Islam Ka Muashi Nizam and Socialism ki Mali Taqseem”. (Badayuni, 2013) His travelogue “Tasurat-e-Cheen” presented a true picture of Pak-China relations. Another travelogue “Tasurat-e-Roos” described religious state of Russian Muslims under socialist government of Soviet Union. “Mumalikey Arbia Aur Iran ka Safarnama” is an important travelogue of Molana, which throws light on the Pak-Iran relation during the Kingship in Iran. After his death, Guldasta-i-Aqeedat” was published which consists of different articles on his life and work. These articles were written by Molana Badayuni’s friends and companions. “Nazrana-i-Aqeedat” was published at Molana Badayuni Conference, which was held at Karachi. Very informative articles on his life are included in it. These articles were also written by Molana Badayuni’s sons, grandsons, relatives and friends. Monthly Al-Faqeeh, Dabdaba-e-Sikandri, Badayun, Mah-e-Noe, Tarjuman-e- Ahl-e-Sunnat, Al-Saeed, Al-Qaid, Ehsan, Al-Zubair, Labey Jo, Charaghey Rah, Owj, Anwarey Raza, Al-Naeem, Ahwal, Kinzul Iman and some other periodicals throw light on the political and religious services of Molana Badayuni.
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1.7 Research Methodology:
The study was accomplished by employing descriptive and analytical research methods for the comprehensive analysis of the political and religious services of Molana Abd-ul-Hamid Badayuni. The primary and secondary sources have been used for this research. The Primary source is comprises of private papers, books, booklets and letters of Molana Badayuni and interviews with his companions. These interviews by contemporary personalities of Molana Badayuni are direct source of collecting information for this research. The data for research has been collected from books, booklets, leaflets, research journals, periodicals, reports, documents, Encyclopedias and national newspapers as secondary source. Chicago Manuel Style (Turabian) has been used for referencing.
1.8 Organization of the Study:
This thesis is divided into ten chapters. The chapters are organized in the following way: The first chapter of this research work is the introduction of Molana Abd- ul-Hamid Badayuni. The Statement of the problem, Objectives of the study, Motivation for Research, Significance of the study, Hypothesis, Literature Review, Research methodology and Organization of the study are included in this chapter. The second chapter describes the political and religious credentials of Molana Badayuni, from 1914 to 1937. His political role in Khilafat movement and his work under different organizations like Indian National Congress, Jami’yyat Ulema-e-Hind and All Parties Muslim Conference is the part of this chapter.
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The third chapter deals with his political activities under the platform of All India Muslim League from 1937 to 1947. His working relationship with other Muslim leaders and his political work in different provinces of sub-continent has been described in this chapter. The forth chapter covers his political and religious services as a member of All India Sunni conference. His significant role for this organization has been expressed in the light of his own statements. The fifth chapter describes his role in religion based politics from 1947 to 1961. He was an energetic member of JUP, his contributions as a sincere and devoted member of this organization is the part of this chapter. Molana Badayuni’s significant role in Khatm-e-Nabuwwat movement is the part of sixth chapter. His thoughts and views about Qadyanis have been described in this chapter. After the death of Molana Abu’l Hasanat Qadri, Molana Badayuni became president of Jami’yyat Ulema-e-Pakistan till his death; his political and religious services as president of JUP are the part of seventh chapter. Molana Badayuni was also a great educationist; he founded different educational institutes and a university named “Jamia Taleemat-e-Islamia” for Islamic and modern education. All about these institutions have been explained in eighth chapter. His foreign tours to Arab, China, Russia and Iran are discussed in ninth chapter. His experiences about the religious, political, social and economic development of these countries have been described in this chapter. He wrote so many books and booklets on political and religious topics; his selected political and religious writings have been discussed in tenth chapter. The philosophy behind his political and religious writings has been discussed in this chapter In conclusion, profound evaluation of his political and religious services is carried out concisely
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Chapter No. 2
CHAPTER II
POLITICAL AND RELIGIOUS CREDENTIALS (1914-1937)
Molana Abd-ul-Hamid Badayuni belonged to the well-known Usmani family of Badayun; this family was famous for its religious, political and educational activities in UP. Many Ulema of this family had performed their duties in all over the India and earned a great esteem and honor for their family. Molana Badayuni’s father Hakim Abd-ul-Qayyum was a very generous, kind and pious person and was admired for his educational, literary and religious services not only by the people of Badayun but all over the India. His tragic death was a great loss for his family. Molana Badayuni was brought up by his mother and his education was completed under the great Ulema of that time. He worked as a teacher and Mufti at Shams-ul-Uloom at Badayun for the period of ten years. He was an excellent, blunt and bold orator. His motive was to ignite the flame of political wisdom among the Muslims of India. He began his political career under the umbrella of his elder brother; Molana Abd-ul-Majid, who was closely connected with the Anjuman-e- Khuddam-e-Kaba (AKK). He also started to take active part in the political activities under the flag of this Anjuman. There is no second opinion that Ulema have contributed towards the development of an Islamic society more than any other factor. To fulfill the Islamic duties and norms and offer the Islamic prayers of all kinds, Masses have been taking advice from the Ulema since very beginning. Mosques are indeed important spiritual and peaceful place and school of Islamic jurisprudence,
29 therefore, the association of Ulema and mosques is indispensable and the same association is continued to date. The Islamic sources of jurisprudence cannot be interpreted without Ulema. In the Muslim history, by keeping in view the role, contribution and status of Ulema, the Muslim rulers had given special weight to them. This status has granted them an opportunity to play an active role in the politics. Ulema played their role as a bridge between general public and government. Owing to their role in the field of politics, a strong relationship was established between state and the religion. The law making authorities started to enact the local laws by keeping in view the injunctions and directions of the religion. In the crowning times of Indian Muslims in general, and in the twilight period of them in particular, the Ulema played a very important role. At the demise of Aurang Zaib Alamgir (1618-1707), downfall of the Indian Muslims started. In that time of deprivation, along with other Ulema Shah Wali Ullah (1703-1762) played significant role for the revival of the Muslims. In 1857, during the war of independence, there was great contribution by Molvi Fazl-e-Haq Khairabadi (1797-1866), Molvi Ahmed Ullah Shah ( 1817- 1857) and Molvi Faiz Ahmed Badayuni. Molvi Faiz Ahmed Badayuni belonged to the poise “Usmani Family” of Badayun and was nephew of Molvi Shah Fazl- e-Rasool (1798-1873). This war of independence was nothing more than a plight for the Indian Muslims and from that, a hard and tough period had started for them. All the opportunities of development; business, education, jobs and social uplift were closed to them. In such time of trial, Sir Syed lifted the Muslim’s morale by opening the institutes for modern education but on the other hand, the Ulema of that time also carried out their struggle to spread religious education. At that important time, once again, the Ulema and Muslim masses came closer to each other, which was indeed the need of the hour. Apart from the religious controversies, there were no political differences among the Ulema of sub- continent and they were all united with the view that Indian Muslims must be
30 socially and economically uplifted but the formation of Indian National Congress (INC) in 1885, divided the Muslim Ulema into two groups and in other words from that point, the political dispute among the Ulema took place. INC was established with the primary aim that this political party would work for the all Indians without keeping any discrimination of religion, caste, creed, and color but later on, with the passage of time the Indian Muslims become aware of the fact that INC was playing with them and all the struggle of the INC was being made for Hindus, which was a clear cut deviation of its objectives. Urdu-Hindi controversy and opposition of partition of Bengal by the leadership of INC made the Muslims sensitize that they should take some practical steps to protect their privileges and rights. Some sincere and active Muslim leaders tried very hard for that purpose and resultantly, they were able to form All India Muslim League (AIML) on 30th December, 1906 at Dhaka. This was the political platform from where the Muslims started to fight for their political, economic and social rights. Now, the Ulema started to take effective part in the politics from the platform of AIML. Molana Muhammad Ali Johar (1878-1931) and Molana Abd-ul-Bari Farangi Mahalli (1878-1926) were playing a very efficacious role in the political makeup of the Ulema. In 1913, the heavy toll of life was taken by firing on a Muslim masses protesting against the demolition of a part of the Kanpur Mosque stirred and prompted the first sign of widespread serious criticism of British rule amongst the Indian Muslims. This incident provided the first ground for the Ulema to work for Indian Muslims practically. Molana Abd-ul-Hamid Badayuni wrote about this incident: “Machli Bazar Kanpur’s sad incident created an enormous unrest among the Indian Muslims. The open fire on the masjid and the cruel murder of innocent Muslims and their injuries all, are indeed, incidents which caused a tempest in the lives of Indian Muslims. This act of government of UP
31
was an eye-opener for the Muslims. The Ulema who were undercover at that time, came to the fore of politics, therefore, esteemed Ulema like Molana Abd-ul-Bari Farangi Mahalli, Molana Azad Subhani (1882-1957), Molana Faakhar Allahabadi and Molana Abd-ul-Malik Badayuni came to the front and started to contribute in the politics directly. From that misadventure in Kanpur, Muslims truly believed that their mosques were unsafe and as a result thereof, the hidden potentials of Indian Muslims came out”.1
Besides the politics of India, the Ulema kept an attentive eye on the international politics. The War of Balqan and War of Tripoli also affected the politics of Hindustan. On 6th of May, 1913, for the prevention of sacred Places of Muslims, Molana Abd-ul-Bari Farangi Mahalli established “Anjuman-e- Khuddam-ul-Kaba” (AKK) at Delhi. That organization provided a political platform for Ulema. Dr. I.H Qureshi wrote about this organization in the following words: “The purpose and aim of this organization was to serve the cause of the Muslims of the world and especially the Turks. The membership arose to 9000 within a few months. It was declared by the sponsors that those who were afraid of the police were not wanted, which shows that they knew that some severe kind of clash with the British was inevitable. That was clear because the British attitude towards Turks had been far from friendly and any effort to strengthen the Ottoman Empire was bound to be disliked by the British government”.2
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Molana Badayuni was a sincere and active member of the AKK. He was also influenced by the good conduct, efforts and work of his elder brother; Molana Abd-ul-Madjid, therefore, he also started to take part in the politics under the umbrella of his elder brother and management of afore-mentioned Anjuman. From that aspect, we can say that Molana Abd-ul-Majid was his first political mentor and he had left unforgettable impacts on the political vision of Molana Badayuni. In 1914, for the first time ever, he participated in the annual session of AKK held at Mumbai and also addressed the convention.3 With regard to the activities of AKK, Molana Badayuni wrote:
“Khuddam-ul-Kaba movement played active role for a long time wherein the famous leaders of AIML had been taking part. Although due to the external efforts, the attention of the leader of AKK was focused on Islamic World but besides that Muslim League carried on its basic job.”4
AKK worked very hard and achieved its aim to almost maximum level and they compelled British government to take needful measures to secure and protect their holy places.5 From the platform of this organization Molana Badayuni improved his political qualities and understanding. Working with prominent Ulema he enhanced his relations with them and proved his political wisdom by better counseling and decisions. In 1914, World War I (WWI) started and the Ottoman Empire allied with the Germans against the Britain. The Indian Muslims felt if the Turks were defeated, the allied forces would not only damage the khilafat institute but also their sacred places would be at strike. Indian Muslims were also considering the WWI and all their sentiments were for the success of Ottoman Empire viz-a-viz for the Germans. Their feelings can be assessed from the example that the
33 conquer of Aldria Nopel by Germans, was celebrated at Jamia Mosque Shamsi Badayun and the spiritual guide of the Molana Badayuni; Hazrat Abd-ul- Muqtadir addressed the participants that the Jihad was compulsory; the British, aiming at our holy places, should know that a day will come on which, they have to leave Hindustan. They should also be conscious that in future the bombing can also be made on London.6 For Ulema, this war was of much significance because they thought it was their religious duty to make aware the Indian Muslims about the security risks to the sacred places, therefore, in the annual procession of AIML held in Delhi in 1918, large number of Ulema attended that session. Molana Badayuni for the first time ever, participated in the 11th annual session of AIML held in 1918 at Delhi under the presidentship of Molvi Fazl-e- Haq.7 The President of welcome committee was Dr. Mukhtar Ahmad Ansari (1880-1936). What made this annual session special was the large number of Ulema, headed by Molana Abd-ul-Bari Farangi Mahalli. They all attended this procession. Molana Abd-ul-Majid Badayuni, Molana Abd-ul-Hamid Badayuni, Molana Zafar Ali Khan (1872-1956), Molana Abd-ul-Bari, Molana Muhammad Akram Khan, Molana Abd-ul-Qadir Kasuri, Molana Munir-ul-Zaman, Molana Azad Subhani (1882-1957), Molana Sana Ullah Amratsari, Molana Ibrahim Sialkoti, Molana Ahmed Saeed, Molana Abd-ul-Latif and Mufti Kafayat Ullah were also part of the group.8 Presence of Molana Abd-ul-Hamid Badayuni in this session was very important for his future career. He learned political tactics from prominent Ulema to work for the betterment of Indian Muslims. In that procession, Ulema made addresses and emphasized on the security of sacred places of the Muslims after the end of war. This annual session was ended with the following two resolutions: i) In the provinces, autonomous bodies should be established. ii) The central government should also be established on the structure of an autonomous body.9
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Sardar Ali Sabri, a prominent activist of independence movement, wrote about the Molana Badayuni with regard to the forgoing annual procession in the following words: “As far as my memory recalls, Molana Badayuni for the first time attended the annual session of AIML in December, 1918, held at Delhi. That session was presided over by Hazrat Molana Abd-ul-Bari Farangi Mahalli10 and welcome committee was managed by Dr. Ansari. During that session, Ulema of Farangi Mahal; Molana Anayat Ullah (1888-1941) and Molana Sibghat Ullah Shaheed (d. 1964) praised the speeches of Molana Sana Ullah Amritsari and Molana Abd- ul-Hamid Badayuni”.11
Further, volume 1 of Foundation of Pakistan wrote about the above mentioned annual procession as under: “A special feature of Delhi meeting of AIML was that the Ulema also participated in its deliberations. The Ulema conducted a meeting in the Fateh Puri mosque a day before the commencement of league session and decided to join their voices with AIML in all the matters concerning with Indian Muslims”.12
In 1918, the end of WWI caused a lot of changes in the politics of the World. In Turkey, there was a big threat not only to the setup of Khilafat but also to the sacred places of Muslims. By keeping in view this threat, the Ulema of the Hindustan started Khilafat Movement (KM). Johar Brothers with the help of Molana Abd-ul-Hamid Badayuni and other Ulema placed up their interaction with the Muslims so that the common people might be motivated for the cause of movement. In those days, Molana Abd-ul-Bari’s organization Majlis-e-Moeid-ul-
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Islam had already been established. Molana Muhammad Ali Johar (1878-1932) went to Badayun to consult with the Molana Abd-ul-Bari. He stayed at the residence of Molana Badayuni’s Murshid; Molana Abd-ul-Muqtadir and sought his efforts for the movement. On that occasion, Hazrat Abd-ul-Muqtadir directed Molana Abd-ul-Majid and Molana Badayuni to take every step possible to make the movement successful by all means. Molana Badayuni wrote in this regard: “Hazrat Abd-ul-Bari Farangi Mahllii informed from Lucknow that he was deputing Johar Brothers. Second day, they reached Badayun. Hazrat Molana Abd-ul-Muqtadir arranged their accommodation in the room where their esteemed forefathers used to stay. Molana Muqtadir took so much care of them. He also prepared some dishes by his own hands. He declared them “Mujahideen” and said; nothing should be left unattended in their serving. He was engaged in his spiritual meditations all the times. His time of leisure, which was very rare, was devoted to the service of Islam. The hatred sentiments for the British were in his instinct and were found at extreme level. His forefathers participated in the Jihad of 1857 and that’s why he had a very high regard for the struggle and efforts of Johar Brothers. One day, at the time of meal, all the family members and others were present, Molana M. Ali Johar left his services at the disposal of Hazrat Abd-ul-Muqtadir and also described a picture of brutality of British and presented an idea of threat likely to arise to the sacred places of Muslims. Upon that, Hazrat Muqtadir got very sentimental. He said to M. Ali Johar, “I, on behalf of my family, assign the services of Majid Mian and Hamid Mian to you. They, both, will strengthen your hands on my part”.13
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It is obvious from above excerpt that in compliance of the direction of the spiritual guide Molana Badayuni along with his elder brother started to contribute actively in the KM. He made tours during that movement and motivated the masses to participate in it and also threw light upon the idea behind it. Due to his efforts this movement became very strong in Badayun and UP. Muhammad Ali joher was fully aware of the potentials and capabilities of Molana Abd-ul-Hamid and other Ulema of Badayun and owing to that reason, he visited that city. His tour of Badayun succeeded and in that city, activities of movement started with great zeal. In pursuit of the directions of his spiritual guide, Molana Badayuni put forth all his qualities and abilities before movement. He devoted himself willingly and enthusiastically. He visited to all over India to make the KM successful. He preformed following responsibilities of the KM: i) Member of Majlis-e-Aamla, Provincial Khilafat Committee, United Province. ii) Member of Majlis-e-Aamla, Centeral Khilafat Committee, Bombay. iii) General Secretary of District Khilafat Committee, Badayun.14 Molana Badayuni wrote the following words about the activities of Khilafat Movement in UP: “For the KM in UP, Molana Abd-ul-Majid Badayuni, Nawab Ismail Khan (1883-1958), Syed Muhammad Hussain Barrister, Molana Nisar Ahmed Kanpuri, Molana Karam Ali Malehabadi (1892-1972) and Molana Faakhar Allahabadi, rendered valued services. I was appointed as Nazim of the Khilfat Committee”.15
Through his qualities of oration, Molana Badayuni mobilized the Indian Muslims to participate in KM. He made tours to strengthen the movement in UP. Among the Ulema of Hindustan, Molana Abd-ul-Bari Farangi Mahalli was
37 noteworthy. He established Majlis-e-Moeid-ul-Islam, which played a vigorous role in the KM. He along with other Ulema wanted to have a definite solution for the protection of sacred places of the Muslims. Bombay Khilafat Committee (BKC) was formed by few rich people with the contention that help of the Turks be made but unfortunately that committee could not bore its fruits to the desired level. Molana Abd-ul-Bari contacted with the Ulema and on 26th January, 1919, at Lucknow, All India Muslim Conference was held wherein large number of Ulema participated.16 Molana Badayuni not only participated in this conference but also delivered an address there at. During that conference, BKC’s name changed to All India Khilafat Committee (AIKC). Syed Mumtaz Hussain and Syed Rashid-ul-Din were appointed as its President and Secretary General respectively. In order to spread the branches of AIKC, Molana Badayuni played a very significant role. He made tours and motivated Muslim masses for every sacrifice. His addresses changed the situation and Indian Muslims participated in KM with religious enthusiasm. Due to his sincere efforts, KM grasped a great strength in the UP. In this connection, Sardar Ali Sabri wrote: “The conference of Lucknow, which converted BKC into AIKC was also attended by Molana Abd-ul-Hamid Badayuni. I for the first time ever had the experience to hear his delightful address. Young Abd-ul-Hamid found a suitable platform for his political activities. He, sometimes, individually and sometimes along with his elder brother Molana Abd-ul-Majid, made long tours for KM. In fact, across the widths and lengths of UP, there was no place where he had not reached for the sake of establishment of Khilafat Committee, directly or indirectly”.17
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Dr. I.H. Qureshi wrote regarding the importance of the above mentioned conference. “Protest congregations were held at different cities. The more significant of these, was a Muslim conference held at Lucknow on 26th January, 1919 which was presided over by Molana Abd-ul-Bari, wherein it was decided to constitute a Khilafat Committee”.18
After Lucknow Conference, AIKC spread all over the India. This happened due to the struggle of Molana Badayuni, among others. He spread the message of KM to the remote areas of Hindustan. Joher Brothers always praised his devotion and sincerity. Hindu leadership supported the KM. This support built a bridge between the Muslims and congress. On that occasion, like so many other Muslim scholars, Molana Badayuni joined INC and started to work for the cause of the Indian Muslims. KM was a peaceful and non-violent movement and the cause of that movement was manifested one. The British government did not pay proper attention to the demands of movement and they never took into account the sentiments and emotions of the Muslims associated with the khilafat. This attitude of government caused angriness among the Indian Muslim. During the movement, M.K Gandhi (1869-1948) also supported the Muslims and due to that support, a temporal impression of Muslim-Hindu unity was created. Beside that movement, Gandhi started another movement namely; Non-Cooperation Movement (NCM) to achieve the objectives of KM. Many Ulema issued decree for the non-cooperation with the government. Molana Badayuni was also one of them. (See Appendix-II)
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He worked for the Muslim-Hindu unity in Badayun and met Hindu leader to convince them to join KM. During this, no doubt, Muslim-Hindu unity came into being to some extent but from this coalition, Hindu leaders got relatively more benefits. With regard to the Muslim-Hindu unity, Molana Badayuni wrote: “Ali brothers and other Muslim leaders adopted high social manners for the sake of Muslim-Hindu unity. Such social relations crossed the limits. By spending millions, the leadership eminence of M.K Gandhi was intentionally brought to limelight. I can remember the titles of some posters; Molana Abd-ul-Bari Ka Fatwa aur Gandhi Jee Ka Hukam”.19
Mr. Gandhi was in the need of a nationwide movement and KM gave him this opportunity. Due to this Muslim based movement, Gandhi got the fame and he was recognized as a national leader. Some Ulema were remained admirer of him but some realized that he was not what he ought to be. Gandhi was a Nationalist Hindu who possessed every belief of the Hinduism. That’s why the fundamentalist Hindu movements; Shudhi and Singhathan got the favor of him. When we explore the pages of history, we find that KM could not get all its objects but yet, we can say that this movement had kindled a flame of hope in the minds of the Indian Muslims and also provoked the quantum of political wisdom in them. In fact, this was the reason that when the biased Hindu movements like Shudhi and Singhathan were commenced, Indian Muslims confronted these movements with great courage and candor. The Ulema who fortified such movements also had the name of Molana Badayuni. He confronted this movement with religious fervor. Shudhi Movement (SM) was started by a fundamentalist Hindu Leader; Shardha Nand. The main aim of this movement was based upon the notion that Indian Muslims are impure and it is the duty of the religious Hindus to make
40 them pure (Shudh). That’s why; this movement was called “Shudhi Movement”. It is dismaying rather amazing fact that Shardha Nand was few years ago, was the member of NCM and Indian Muslims paid a very high regard to him. Once, they placed him on their shoulders and he delivered speech thereat. 20 SM was founded with the object to convert all the Indian Muslims to the Hinduism so that the Muslim strength from Hindustan could be dwindled. One fundamentalist Hindu leader said once that “When all the Indian Muslims would be turned into the Hindus, the dispute of independence will itself be ceased”.21 Shardha Nand not only started to convert the Indian Muslims to Hinduism but he also declared that one day he would wave the flag of Om (religious slogan of the Hindus) in Ka’ba which is the most holy place of Muslim.22 His enmity and arrogance for the Muslims and Islam reflects from this statement. In the history of sub-continent, the Hindus were able to convert the minorities into their religion and they adopted this method to the Muslims but their struggle could not succeed. Along with the SM, Dr. Munje started another biased movement called “Singhathan” due to which, Indian Muslims had to face grave trouble. All these movements were started with the view that Indian Muslims should either adopt Hinduism or they should relinquish the Hindustan. These movements were faced by Ulema with courage and candor. They came to the front and played their significant role. The name of Molana Badayuni is note-worthy among those. Muhammad Ali Chiragh describes Molana’s role in the following words: “Molana Badayuni was proved to be stronger before such biased movements of the Hindus. On the one hand, he brought the real face of Hindus to light and on the other hand, in order to highlight the separate entity of Indian Muslims, he turned down the Hindu purpose by way of delivering addresses at different places. Moreover, he criticized the class-based religious system of Hindus and also emphasized upon the brotherhood and unity of the Muslims”.23
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Molana was well aware the harmful objectives and consequences of this movement. So he warned the common Muslims about it. He visited the far-flung areas, where this movement had its influence. These fundamentalist movements were a spiteful attempt to sabotage the integrity of the Indian Muslims. The Hindu leaders who joined the hands of the Indian Muslims during the days of KM and NCM, now started to play wrong. Now, it was crystal clear that both these nations could not exist with one another anymore. This was the reason which necessitated so many Muslim leaders to say good-bye to the congress, including Molana Badayuni. During the KM, Gandhi and other Hindu leaders showed a very positive gesture and inspired so many Muslim hearts. So, a large number of Ulema joined the INC. Badayuni brothers were included in those Ulema. SM proved very devastating for the Muslim-Hindu unity, therefore, Badayuni brothers met with Gandhi and requested him to play his role to stop this movement but Gandhi did not pay any heed to the submission of Badayuni brothers. Upon this, having no way else, Badayuni brothers separated themselves from congress. Regarding this occasion, Molana Badayuni wrote as follows: “Ignorant Indian Muslims were being converted to Hindus and it was being preached openly that they are impure. These migrants from Arab land either should be deported or converted to the Hindus. In the beginning phase of that movement, my elder brother; Molana Abd-ul-Majid and me met with Mr. Gandhi. After the discussion at length, we tried our level best to convince him to get this movement stopped and also make him realized that if this movement carried on, our coalition efforts would came to an end, but he did nothing. Resultantly, we both, decided to leave the INC forthwith”.24
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Besides Badayuni brothers, Saif-ul-Din Kachlo (1888-1963) and Molana Zafar Ali Khan (1872-1956) also left INC but Molana Muhammad Ali Johar remained with the INC because still he had a hope that Muslim-Hindu unity could carry on. After sometime, he also left the INC on the same ground, which proved true later on. During the SM, the fundamentalist Hindus especially targeted ignorant and uneducated Muslims and converted them to Hindu religion by taking undue advantage of the leanness in the above said spheres. Due to this spiteful movement of the Hindus, the Muslims leaders realized their religious responsibilities. In response to that, “Jamiat Tableegh-e-Islam” was founded by Mir Ghulam Bheik Nairang (1876-1952) at Ambala, Punjab. The main aim of this was to make the Indian Muslims strengthened and to foil the bid of the Hindus. Dr. I.H Qureshi wrote about this organization: “At last, Ghulam Bheik Nairang of Ambala, a Muslim activist, who had already established a Muslim school, founded a Jamiat-e-Tableegh for the aim of countering the SM”.25
Molana Badayuni remained working for this organization as a worker. He made tours to the far-flung areas to create awareness in the Muslims about this movement. Molana Abd-ul-Majid Badayuni served in this movement enthusiastically at Aagra. In this connection, Molana Badayuni wrote: “How can Indian Muslim tolerate the conversion of Muslims into Hinduism? After instigation, my elder brother formed Majlis-e-Numaindgan-e-Tableegh, which was a great effort to save the Muslims from the riot of SM. Molana Syed Abd-ul-
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Hayyee, Syed Ghulam Bheik Nairang and Nawab Abd-ul- Wahab Khan worked very hard for this movement”.26
He fought jihad against the SM. He actively participated in the organizations formed by Abd-ul-Majid Badayuni and Ghulam Bheik Nairang. Syed Muhammad Farooq Ahmad acknowledged the efforts rendered by Molana Badayuni in the following manner: “Molana Abd-ul-Hamid Badayuni separated himself from INC at the start of SM and where this organization was working, he reached and took perpetual steps to counter with the effects of SM and he also merged himself in the Majlis-e- Tableegh-ul-Islam of Ambala and Aagra as a sincere and enthusiastic worker”27
He was well aware of the fact that Muslim-Hindu unity was unworkable. He truly knew that the unity shown by them in the recent past was of course, temporary and it could not exist so longer. Hindus intention came to the fore with the emergence of biased movements. These movements also strengthened the “Two Nation Theory”. Molana took every effort possible to defend the religious cause of the Indian Muslims. At this time of trial, he delivered multiple speeches and addresses wherein he played the key role of a ‘motivational speaker’. When the Montego Chelmsford Reforms were introduced in 1919, it was held that a commission would arrive in the Hindustan to examine the results of reforms made by the British government. But at the same time, the elections in England arrived and the opposition party started to criticize the ruling government on account of not deputing the commission. Upon that, in 1928, the Simon Commission arrived in India. On the point of favoring or not-favoring the commission, the All India Muslim League divided into two groups; Jinnah and Shafi League. Jinnah League was of the view that as no one from Hindustan had
44 been included in that commission hence it was liable to be boycotted. On the other hand, the Shafi League was in favor to welcome the visiting commission with the argument that as nothing had been done so far for the political reforms therefore, the Indian people should extend maximum support and cooperation with the Simon Commission. Molana Badayuni, after analyzing the situation, opted for the Shafi League. Sardar Ali Sabri in this regard wrote: “When the Muslim League divided into two groups; Jinnah League and Shafi League on the agenda of Simon Commission and Allama Muhammad Iqbal was selected as General Secretary of later one, Molana Badayuni enthusiastically participated in the Shafi League as well”.28
He decided to participate in Shafi League due to the progress and interests of Indian Muslims. On the arrival of Simon Commission, the Indian leaders as a whole had different opinions. Congress and Jinnah League boycotted the commission on the ground that no native lies in the commission. Burcken Head, the Secretary of the State for India, challenged that Indians could not make a unanimous constitution for the Hindustan. The Indian leaders accepted the challenge given thereby and they called all parties conferences. On 19 May, 1928, during the all parties’ conference, a committee was formed under the chairmanship of Moti Lal Nehru to make constitution. Two Muslim leaders were also included; Shoaib Qureshi (d. 1962) and Sir Ali Imam (1869-1932). Later on, in the all parties’ conference held at Lucknow, “Nehru Report” was presented. This report was not up to the expectations of Indian Muslims. Their rights were not properly guarded. In this report the mixed electoral system was suggested in lieu of independent one. Moreover, it was recommended that in the proposed legislative assembly, the Indian Muslims might be given 1/4th share instead of 1/3rd. It is necessary to mention here that congress had already admitted the 1/3rd share in the legislative assembly in the Lucknow Pact, 1916. Nehru report’s
45 recommendations were so devastating for the Indian Muslims that Molana Johar, who was still associated with the Congress, had to left himself from it. Molana Badayuni adduced into writing regarding above mentioned incident: “Till the arrival of Nehru Report, Molana M.A Johar did not separate from the INC. He utilized all his energy and efforts to convince the Hindu leadership that they should emphasize on the real goal i.e. Freedom, but in this report, he envisaged the plan of Hindus hidden therein, he, ultimately resigned from INC and started to work for the Muslim nation. He worked day and night for millat-e-Islamia, which scrambled down the structure of Congress”.29
To him, the safeguard of the rights of the Indian Muslims was his primary duty. For that purpose too, he joined the Congress but with the emergence of SM, he kept himself away from INC. Moreover, when the Nehru Report was presented, it caused immense angriness to Molana Badayuni along with other Muslims. He rightly felt that INC object was just to sabotage the rights of Indian Muslims. The unjustified, unfair and biased Nehru Report motivated him to work for the unity of the Muslims. He always preferred the Muslims rights and worked for it. He could not bear this unfair and biased report so he opposed it with arguments. He rendered valuable services for the Indian Muslim after Nehru Report, regarding which, Sardar Ali Sabri acknowledged: “In opposition of Nehru Report, Molana Abd-ul-Majid Badayuni, Molana Abd-ul-Hamid Badayuni, Molana Hasrat Mohani (1878-1951), and Molana Azad Subhani’s far flung visits and motivational addresses cannot be ignored”.30
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Harmain Sharifain are very holy places and have very high status among the Muslims. The incident of Kanpur mosque, War of Bulqaan and KM urged Ulema to practically enter into the politics. They not only contributed in the politics but few of them laid foundation of many political organizations. Anjuman Khuddam-ul-Harmain (AKH) was also one of those political organizations. With the struggle of Molana Abd-ul-Bari Farangi Mahalli and Raja Syed Ali Ahmed this organization could be formed. Branches of this Anjuman were established all over the sub-continent. Molana Badayuni and his elder brother served in this Anjuman with utmost struggle and efforts. Sardar Ali Sabri observed: “In Lucknow, owing to strive of Molana Abd-ul-Bari and generosity of Syed Ali Ahmed AKH could be formed. Molana Abd-ul-Hamid Badayuni worked very hard for this movement. He made long tours to different areas in order to establish the branches of the organization. The efforts and services made by Molana Badayuni are memorable. In connection with the movement, Molana also toured Hijaz to meet with the Sultan Ibn-e-Saud”.31
All Parties Conference was held in Calcutta in 28th December, 1929. Molana Johar and Quaid-e-Azam also attended this conference. They took into consideration Nehru Report and criticized it in the conference and declared the report lethal for the Muslim-Hindu unity. Quaid-e-Azam in his speech, explained the problems of minorities of the Hindustan. He said argumentatively that unless and until rights of the minorities of this area would guarantee, they are unable to accept any constitutional proposals from any side. By focusing the Muslim- Hindu unity, he said; “It is my most sincere desire to see the Hindus and Muslims united. I can firmly say that development of India lies with
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this unity, therefore, on the way forward to this, don’t let involved any illusionary logic, philosophy and any conflict therein”. M.A Johar also delivered address at this occasion and he, too, criticized the working and concept of Colonialism but despite all this, the said convention, approved the Nehru Report due to the Hindu majority.32
On the agenda of Delhi proposal and Simon Commission AIML had already been divided into two groups. Sir Muhammad Shafi called a procession of All Parties Muslim Conference (APMC) at Delhi wherein; Shafi League, Jami’yyat Ulma-e-Hind (JUH) and Majlis-e-Khilafat participated. M.A Jinnah was not in favor of the convening of this APMC because he reckoned that AIML was the most suitable platform for the purpose. Under the chairmanship of Sir Agha Khan III (1877-1957), from 29th December to 1st January, 1929, all sessions of APMC were held in which, the Nehru Report was strongly rejected. APMC was attended by prominent Muslim leaders like Allama Muhammad Iqbal (1877-1938), Sir Muhammad Shafi (1869-1932), and Molana Badayuni. He participated in this conference with national enthusiasm and strongly condemned Nehru report. He worked for this conference sincerely and made it a strong Muslim organization. In this regard, Syed Muhammad Farooq Ahmed wrote: “ After the KM, under the chairmanship of Sir Agha Khan, APMC was established, the first secretary of which, was Molana Muhammad Shafi Daudi (1879-1949) and all the leadership of KM, the foremost of them was Molana Abd-ul- Hamid Badayuni, joined All Parties Muslim Conference”.33
APMC became an organized movement in the year 1929.34 APMC served sincerely till the AIML gained strength. This organization provided a platform
48 for the Indian Muslims at every time of trial. Molana Badayuni joined this organization along with his elder brother; Molana Abd-ul-Majid. Molana Badayuni was elected as Member of the Executive Board of this Conference.35 As he joined the hands of Johar Brothers in the KM, he worked similarly in this organization as well. By putting light on this organization, Syed Hassan Riaz wrote: “As there a division in the AIML, therefore, AIML could not take any effective step with regard to the negation of Nehru Report or to protect the rights of Indian Muslims therefore, it was felt that APMC may be declared as a proper organization to work for the affairs of Indian Muslims. For that, a central board was established and its branches were founded in the Provinces and Districts. This organization groomed the public opinion accordingly”.36
Multiple meetings were held by APMC. On 22nd of March, 1932, a meeting was held under the presidentship of Allama Muhammad Iqbal. In that meeting, Molana Badayuni was also there beside other Ulema of Badayun.37 A very significant procession of executive board of APMC was held in the year 1933. This procession was called upon by Muhammad Shafi Dawodi, the purpose was to analyze the white-paper printed by government. Nawab Muhammad Yamin wrote in this regard: “Molvi Muhammad Shafi Dawodi, Secretary, called the procession of executive board of APMC on19th February, 1933, to consider the white-paper issued by the government. This procession was held in my chairmanship. All the 40 members from all over Hindustan attended the procession. It is evident from their names that how much important this procession was”.38
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APMC’s procession of Executive Board, which was attended by forty members, also included three members from Badayun. These three were: i) Molana Abd-ul-Hamid Badayuni ii) Molana Abd-ul-Qadir Badayuni. iii) Molana Abd-ul-Samad Muqtadri Badayuni (d. 1964).39
The aforesaid procession approved the following resolutions. a) For the selection of government servants, a Provincial Public Service Commission may be formed, which must be dedicated, unbiased and should provide jobs all over the province without any discrimination and influence. b) Muslim should be given 1/3rd representation in both the houses of Federal Legislature. c) This Board showed its unhappiness regarding Raja Aloor and his authorities had committed torture upon the migrants as well as Meo Muslim Community and deprived them of their legal rights. This Board also showed its anger over the cruel acts committed in the Goband Garh.40 Molana Badayuni wrote about the APMC: “As rifts and infliction arose between AIML and its management, therefore, large number of Muslim leaders opted for that an organization should be formed wherein senior Muslim leaders should participate, so APMC was formed. This party gained great strength due to the sincere efforts of Nawab Muhammad Ismail Khan (1884-1958), Molana Shafi Dawodi, Molana Shaukat Ali (1872-1938) and Raja Sahib Salim pur and others in very short span of time. Under this organization, the efforts to protect the Muslim rights started forthwith. Mr. Jinnah, Molana Johar and other
50
prominent Muslim leaders joined hands and sketched a roadmap of political struggle under this organization, the same was came to fore in the Round Table Conference”.41
From this platform he worked with other prominent leaders to save the rights of Indian Muslims. He spent all his time for the political and religious interests of his Muslim brothers. He played a significant role to strengthen this organization in Badayun. With the passage of time, the idea of Muslim-Hindu unity proved to be an illusion. The differences between the two nations were so gigantic that their coalition was almost unviable. After refuting Nehru Report, Shafi League in the All parties Muslim Conference as well as Mr. Jinnah, by way of presenting his famous fourteen points presented their views with regard to the Indian Muslim rights. INC was not ready to accept these demands without any justification. British government wanted to remove these differences and for that purpose, government called Round Table Conferences (RTC) in London. After attending the first RTC, Molana M.A Johar passed away in London. His tragic demise created turbulence among the Muslims. The unity among the Indian Muslims was also affected by that sad incident. Perceiving all this, Quaid-e- Azam tried to re-gather the Indian Muslims and to present a joint charter of demands in the upcoming RTC. To discuss the important matters, a meeting was called at the residence of Molana Shaukat Ali Johar, situated in Delhi. Quaid-e- Azam also invited all the eminent Muslim leaders to attend this important meeting. Molana Badayuni also participated in this meeting, which has been referred by the Syed Muhammad Farood Ahmad as follows: “Molana Abd-ul-Hamid Badayuni had already organized Jami’yyat-ul-Ulema in UP, therefore, he was deputed by the Jami’yyat to participate in the Delhi conference”.42
Molana himself described the averment of the meeting in these words:
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“Mr. Jinnah decided to organize the AIML, which the foremost and historic platform of the Indian Muslim. For this, he invited all the Muslim management of Khilafat Committee, Jami’yyat-ul-Ulema, Unity Board, Majlis-e- Ahrar and Majlis-e-Ittehad-e-Millat at the residence of Molana Shaukat Ali, situated in Karul Bagh, Delhi. Jinnah desired that all the parties should struggle all together for upcoming elections. This invitation was warmly received by Molana Shaukat Ali and his companions; Ch. Khaliq-ul- Zaman (1889-1973) and Nawab Muhammad Ismail Khan. After this, Majlis-e-Ahrar and Jami’yyat-ul-Ulema etc also reached this junction”.43
He performed very active role in all these organization. He devoted himself for the interests and benefits of Indian Muslims. He used his ability of oration to motivate the Muslim masses for their future. During the KM, Jami’yyat-e-Ulema-e-Hind (JUH) was founded by many Ulema. The main purpose behind formation of this party was to establish the internal unity among the Muslims and to present their political demands. In the beginning, this party was strengthened but later on, feebleness started to appear. In 1930, INC started the Civil Disobedience movement and a group of JUH wanted to stand with the INC in this movement. Upon this, a very significant session of the Jami’yyat was conducted in Amroha wherein a resolution was passed deciding that JUH should participate in the Civil Disobedience Movement. This resolution created differences and the Jami’yyat was divided into two groups; Jami’yyat-e-Ulema-e-Kanpur (JUK) and Jami’yyat-e-Ulema-e- Delhi (JUD). JUK opposed movement launched by the INC and decided to participate in the RTC. A very important meeting of JUK was held in 1930, which was presided over by Molana M.A Johar.44
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Muhammad Ahmed Khan expressed his views: “As regard as the Indian Muslim point of view is concerned, there were two opinions, one which was in alliance with the INC i.e. Nationalists, and the other group was one who considered the Muslims as a separate nation and wanted to work for their rights. The later, had not a formal joint platform of their own rather they were aggregate of persons, dividing in many organizations; AIML, Jami’yyat-e-Ulema-e- Kanpur and Khilafat Committee”.45
Molana Badayuni joined JUH since its commencement. At so many occasions, he tried to urge the Ulema to place the interest of the Indian Muslims on their top priority and they should not at once support the every agenda of INC. Although he was also the member of AIML, he kept on working for the JUH. He served as the Nazim-e-A’la of the Jami’yyat in UP. He played a key role to strengthen the Jami’yyat in Badayun. In 1937’s elections, when the JUH decided to support the Congress instead of AIML, at that movement, differences of Molana Badayuni with the management of Jami’yyat came out. Thus, he resigned from the membership of the Jami’yyat. He sent his resignation to Molana Ahmed Saeed Dehlavi and stated: “Whereas, your good self and Jami’yyat have temptation to support the INC despite giving honor to the discretion and decision of the members. You have left the JUH on the mercy of idol-worshipers, which is indeed, very disappointing. For you, idolized rhyme of Wanday-Matram, is a national song. Molana Hussain Ahmed Madni had declared the AIML as “bopping-group”. INC is every resort for you; therefore, a reasonable person cannot bear the spiteful conduct of the
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organization of Ulema. I, hereby, resign from the basic membership of Jami’yyat and do not want to have any relation hereinafter. I do pray to Allah to emancipate all of you from the slavish imitation of Hindus. I further pray that Allah may bestow you to preserve the majesty of position of Ulema and honor of religion. Indeed, the movement which you are following is in fact, a Hindu Raj. By supporting the INC, you are acting as a motivational factor to form the Hindu Raj, which will be condemned in the times to come”.46
It is pertinent to mention here that Molana had a very healthy relation with both the groups of JUH but his relation with the JUK was comparatively stronger. He was prominent leader of this organization and did his level best to protect the rights of Indian Muslims from the platform of JUK. On 24 September, 1934 at the occasion of the procession of Muslim Unity Board (MUB), which was held at Murad Abad, demand of Jami’yyat was accepted by board that in the matters of the Shariah, MUB would act up on the suggestions and advises of the JUD. On this, JUK’s Secretary, Mazhar-ul-Din Shairkoti called on the meeting of his Jami’yyat. In that session, besides other Ulema, the following renowned personalities appeared: i) Dr. Allama Muhammad Iqbal ii) Molana Anayat Ullah Faragni Mahalli. iii) Molana Abd-ul-Hamid Badayuni.
In that procession, it was held that Jami’yyat will carry on to MUB and there will be no association or relation with the JUD.47 The elections were announced to be held under the Government of India Act, 1935. All the political parties’ expedited their preparations and programs with regard to the elections. Conceded, Congress was a very powerful political
54 party owing to the one reason, among others, that it had attained the support of JUH. On the other hand, AIML was a politically weak opponent. The main reason of its feebleness was its division into two groups. The stay of M.A Jinnah in London also affected a lot. Owing to the foregoing reasons, the chance of success of Muslim League was lesser. At that time of trial, M.A Jinnah decided to confront INC with courage and candor and to strengthen the AIML. For that purpose, election campaign was started and with this, parliamentary boards were constituted in all the provinces. The Ulema, which supported the AIML in this election, explicitly contain the name of Molana Badayuni. He paid visits to the Central Province (CP), UP, Bengal, Aasam, Urissa, Behar, Mumbai, Karachi, Sindh, NWFP and Baluchistan and rendered his valued services for AIML.48 In March, 1937, elections were held all across the Hindustan wherein AIML and INC both participated. The manifestos of both these parties were in resemblance. INC had the support of Hindu businessmen of Ahmadabad and Mumbai who sprawled a great propaganda in the whole India. Moreover, Mr. Gandhi had attained the status of sacred cult among the religious Hindus. All these factors were in favor of the INC. On the other hand, AIML had no backdoor support and sympathies of business class and had no effective system for the propagation.49 Molana Badayuni along with other Ulema made the position of League very strong in the UP. He with Molana Karam Ali (1892-1972) and Molana Shaukat Ali visited all across these areas and trimmed the political tree of INC.50 The overall results were in favor of the Congress. It got the majority in the five provinces; CP, UP, Madras, Behar and Urisa. In the UP although INC got the majority but in the UP assembly out of the sixty six Muslim seats only one Congress candidate could win. The position of Muslim League was quite better here but INC put forth very unjust conditions to make coalition government in UP, which were not acceptable to the League at any cost. In fact, if such conditions were accepted by the AIML it would had amount to the merger of League into the INC, that’s why AIML declined the offer of INC.
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In these elections Molana made every effort to win the election. He worked day and night to convince the Muslims to vote for AIML. As it has been mentioned earlier that he belonged to UP and regarding importance of this province, Molana Abu’l Kalam Azad wrote: “Every student of Indian politics is well aware of the fact that it was the United Province where from AIML emerged. Mr. Jinnah took full advantage of this situation and started up bout which resulted in establishment of Pakistan”.51
The Muslim Member of parliament from Jhansi, Khan Bahadur Habib ullah Khan passed away in June, 1937. Against that vacant seat, JUH tried their best to get their candidate succeeded but due to the effort of Molana Abd-ul- Hamid Badayuni, Molana Shukat Ali, Molana Jamal Mian Farangi Mahalli and Molana Karam Ali the plan of Jami’yyat could not succeed.52 Due to the efforts of Molana Badayuni and his companions Muslim voters were convinced to vote for AIML candidates. There is no second opinion that in the history of AIML, its 25th session holds great significance. After the unfavorable election, it was the first session to be held. Congress had proved its overall majority in the elections. On the other hand, AIML could not get even simple majority in any of the province. This situation was very gloomy and mourning for the Indian Muslims and they felt they were on the dreadful point. From 15th to 18th October, 1937, a significant session of AIML was held in Lucknow, which was presided over by Quaid-e-Azam. In that session, 15 important resolutions were passed. In those resolutions, the most important was one whereby the League declared change in its political strategy, which is as under: “It was held that ultimate aim of the Muslim League is the absolute representation of democratic and free states at
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federal level so that by remaining within the framework of Constitution, the rights of the Indian Muslims as well as minorities could be ensured in an appropriate and effective manner”.53
Due to the above envisaged vision, this meeting entails great significance. In fact, it can be considered as the starting point of Pakistan Movement. Molana Badayuni not only participated in this session but also made an address therein, favoring the approved resolution. “In that meeting, a resolution in support of Palestinian Muslims was also passed which was enunciated by Molana Karam Ali Malih abadi and Abdul Rehman Saddiqui. The one sentence of this resolution is very important that “If the British government will not give up its pro-Jewish policies then the Muslim would be compelled to recognize the Britain as their enemy and render all the exertions against Britain and will also take further necessary steps. Keeping in view the relative significance, this resolution was the number 2nd. In support of this resolution, it’s forwarding members; Molana Abd-ul-Hamid Badayuni, Abd-ul-Rehman Saddiqui, Begum Molana Johar, Karam Ali Shah, Molana Abd-ul-Sattar Khari and Syed Muhammad Hussain delivered speeches”.54
In the elections of 1937, Congress got success as compared to Muslim League. Among many other causes of weak position of AIML, the most devastating was that the Nationalist Ulema supported the INC. In this regard, Molana Badayuni wrote: “The Ulema of Jami’yyat, who opted for INC, were earlier of the view that AIML is only representative party of the Indian
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Muslims and the Muslims who will not join this League, will amount to be Jahanami (Hell) but at the eve of Elections, their view point turned oppositely”.55
The success of INC in the elections of 1937 was a milestone in the Indian history. That election enabled the Indian Muslims to revisit the policies of Congress and take cognizance of the malicious aims of Congress. At one moment, Jawahar Lal Nehru (1889-1964) said that there were only two forces in the political picture of Hindustan, Congress and British government. In reply to that statement, Quaid-e-Azam said that it was unrealistic approach and indeed there existed a third force in the scene, which was AIML and we, the Indian Muslims, were not submissive to anyone nor would we make any coalition with any other party.56
Soon after the formation of ministries, the INC implemented their anti- Muslim policies. AIML was receiving an avalanche of letters from the Muslims all across the Hindustan whereby complaints were made pertaining to the insolence of INC. To consider these complaints, AIML constituted a committee under the chairmanship of Mehdi Ali Khan, Raja Sahib Pir Pur. On 15th November, 1938, a report was submitted by that committee wherein the wreckage of INC was discussed in detail. This report disclosed that the Indian Muslims were compelled to salute the flag of INC and to sing Vand-e-Matram. The report further deposed that Vidya Mander scheme was an attempt to promulgate idol worship among the Muslims. Molana Badayuni wrote in this regard: “The provinces where INC had formed its government, the condition of religion, culture, language and mosques was quite miserable. The reports of such condition were heart- wrenching for each and every corner of India. The
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consequences of brutalities meted out with the Indian Muslims especially in the provinces of CP, UP and Behar would not diminish even in centuries”.57
For the Muslims, both, the British government and Hindus were jointly responsible for this bad demeanor carried out with them. The Muslims firmly were of the opinion that there existed an implicit agreement between British government and Hindus on the ground of which, they were victimizing the Muslims collusively. In this connection, Molana Badayuni wrote: “In time of Congress Ministries, the British governors adopted an awful silence over policies and after analyzing this situation, it can easily be inferred that there was a hidden agreement between the British government and INC on the terms that if the INC would not intervene in the important issues of government, the governor concerned would not interfere in Congress matters in its ruling areas, as replication. The Muslims have issues with the INC as well as they also have severe concerns for the governors owing to their inaction against the Hindus and unjustified treatment with the Indian Muslims. Can such treatment gather any favor of the Muslims?”58
Beside Peer Report, Hakeem Israr Report, Fazal-e-Haq Report, Aziz-ul- Haq Report, the booklet of “Muraqqa-e-Congress” present a comprehensive account for the ruthlessness of Congress towards the Indian Muslims. In that booklet Molana quoted several statements of Hindu leaders, which they said on different occasions and then, Molana compared these statements with the brutalities of INC carried out in Muslim majority provinces. Mere reading of that booklet enables the reader to understand the biased policies of
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Congress in real sense. This booklet also reflects the feelings, sentiments and candor of Molana Badayuni for the Muslims. He also described the biased attitude and behavior of Hindus and sketched a picture of brutalities of Congress. A true and complete picture of humiliations by Hindus carried out against the Muslims of UP. After the elections of 1937 Congress made its ministries in the eight provinces. Out of the sixty four reserved seats, twenty seven seats were won by the AIML, therefore, it was crystal clear that this political party will be given representation in the ministries but a Nationalist Muslim leader Molana Abu’l Kalam Azad put forth such tough conditions before the AIML that amounts to assassination of it in the UP. The terms and conditions proposed by the Congress manifestly reflect its stiff and rigid political behaviour. During the period of its ministries, Congress matted out unjustified and very harsh behaviour against the Indian Muslims. INC intentionally adopted anti Muslim policies. Wanday Matram was declared as national anthem. Taranga of Congress was set up in all the important buildings. Moreover, under the Vidya Mandar Scheme, Muslim childs were compelled to go to the temples. The statue of Mr. Gandhi was placed in the schools so that Muslim Childs can bow in front of that. Further, Wardha Scheme was an attempt to wreck the Muslim Ideology, religion, culture and their integrity. Songs and music was used to play before the mosques. The slaughter of cow was also declared prohibited through the official order. Molana Badayuni described the statement of Lala Hardayal in these words: “Unless Hindus do not wipe out the outer religions like Islam and Christianity, the Hindus will not be comfortable. Islam is causing disturbance”.59
He quoted the thoughts of Swami Satyadeve in these words:
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“There is any possibility of independence of India which can only happen through Hindu Culture and Civilization. O’ Hindus! Be strengthening. This World praise only power, so when you will become powerful, these Muslims will bend their heads before you”.60
He described the mentality of Mr. Tilak and Nehru through their statements. In the Rolet Committee report it has been mentioned that Mr. Tilak started to urge his supporters to blow music in front of Mosques. Molana described the incident of firing on mosque of Mol Gunj which was took place on 19th June, 1938. He wrote that in the Merath, Barahbanki, johnpur, Muradabad etc, most of the cases on account of corruptions were made against Muslims only. They were put under trial without any conviction. During these ministries a case under section 107 was registered against him and some other Ulema of Badayun which remained under trial for several months. Revision was filed but high court didn’t accept it and few Muslims were sentenced.61 Molana Badayuni was a great politician and religious scholar of his times. The history of his family was enriched with religious and political services, sacrifices and achievements. He started his political career from the platform of AKK and it was right place for him to prove his talent and abilities. The annual session of AIML which was held in 1918, holds great significance because in that session large number of prominent Ulema participated for the first time ever. He attended this important session for the first time in his political career and his association with AIML was started. During the KM, he supported INC and worked for the cause of Indian Muslims. After the separation of INC from KM, he was not satisfied with that decision and attitude of Hindu leaders. This anger changed into separation when the SM took place. After this biased act of
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Hindus, he met Gandhi and told him to stop this movement, but he did not do anything in this matter. Molana right thereafter, left INC. His only purpose was the prosperity and betterment of Indian Muslims. When he felt that Hindu leaders could not bear better future of Muslims, he forthwith resigned. This biased behaviour of Hindus can be examined in SM, Nehru Report, RTC etc but this was deliberately ignored by the Nationalist Ulema. From 1914 to 1937, the ultimate aim and objective of his efforts was the well-being and benefit of the Indian Muslims. He wanted to work for their political success. He was very popular in Muslim masses due to his religious position so he decided to use his status to improve their political wisdom. He participated in every movement which was started for their welfare. He proved to be a man of Ironic-will against the conspiracies of Congress. The Nationalist Ulema tried to make all the Muslims as their believers but when they assured the Ulema associated with the Muslim League are causing great damage to their program, they geared up their efforts for re-union of Nationalist Muslims only. He confronted with the propaganda rose by Hindus and Nationalist Ulema argumentatively. During that span of time, he remained associated with AKK, AKH, KM, NCM, JUH, INC and APMC. The hallmark of his entire efforts was prosperity and betterment of his Muslim brethren. The moment when he assured that Congress was working only for the cause and interest of Hindus, he, with immediate effect, separated from it. Similarly, when he was finally convinced that JUH was advancing its undue favor to the INC, he forthwith resigned. After attending the Muslim League Session held in 1937, he permanently devoted himself to make it as the only representative party of the Indian Muslims. The exploration of his political and religious credentials shows that all his life he remained a dynamic activist for the cause of Muslim nationalism.
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REFERENCES/NOTES
1. Abd-ul-Hamid Badayuni, khutba-i-sadarat. [Badayun:Nizami Press,1941], 9. 2. Ishtiaq Husain Qureshi, Ulema in politics. [Karachi:Mu’arif Limited, 1974], 237. 3. Khawaja Razi Haider, Tehreek-e- Pakistan main Molana Abd-ul-Hamid Badayuni key kirdar ki aik jhlak. [Lahore:Idara Pakistan Shinasi, 2005], 43. 4. Badayuni, Khutba-i-Sadarat., 74. 5. Ahmad Saeed, Tehreek-e-Pakistan. [Lahore:Pakistan Movement Wokers Trust, 2009], 158. 6. Syed Muhammad Farooq Ahmad, Guldasta-i-Aqeedat. [Karachi:Jamiah Taleemat-e-Islamia, 1971], 41. 7. Muhammad Sadiq Qasoori, Tehreek-e-Pakistan Main Ulema wa Mashaeekh Ka Kirdaar. [Lahore:Pakistan Movement Workers Trust, 2008], 287. 8. Asad Salim Shaikh, Encyclopedia Tehreek-e-Pakistan. [Lahore:Sang-e- Meel, 1997], 1067. 9. Syed Qasim Mahmood, Encyclopedia Pakistanica. [Lahore:Al-Faisal Nashraan, 2008], 135. 10. This statement is incorrect. This session was presided by Molvi Fazl-e- Huq. 11. Sardar Ali Sabri, Guldasta-i-Aqeedat., 29. 12. Syed Sharif-ul-Din Pirzada, Foundation of Pakistan. [Lahore:National Publisher House Limited, 1969], 473. 13. Abd-ul-Hamid Badayuni, Nawab Muhammad Ismail Khan ka Muqam Siasi Leadron Main. This document is in Khawaja Razi Haider’s personal possession.
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14. Farooq Ahmad, Guldasta-i- Aqeedat., 42. 15. Badayuni, Nawab Muhammad Ismail Khan Ka Muqam Siasi Leadron Main. 16. Ulema-i-Frangi Mahal participated along with Molana Abd-ul-Majid, Molana Abd-ul-Hamid Badayuni, Molana Walait Husain Ila Abadi, Molana Hamid Raza Khan, Molana Sana Ullah Amritsari and Molana Aaqa Hassan Mujtahid. 17. Sabri, Guldasta-i-Aqeedat., 29. 18. Qureshi, Ulama In Politics., 261. 19. Badayuni, Khutba-i-Sadarat., 76. 20. Saleem Shaikh, Encyclopedia Tehreek-e-Pakistan., 591. 21. Ibid. 22. Ibid. 23. Muhammad Ali Chiragh, Akabreen-e-Tehreek-e-Pakistan. [Lahore:Sang- e-Meel, 2003], 736. 24. Badayuni, Khutba-i-Sadarat., 77. 25. Qureshi, Ulema in Politics., 288. 26. Badayuni, Khutba-i-Sadarat., 77. 27. Farooq Ahmad, Guldasta-i-Aqeedat., 42. 28. Sabri, Guldasta-i-Aqeedat., 33. 29. Badayuni, Khutba-i-Sadarat., 78. 30. Sabri, Guldasta-i-Aqeedat., 33. 31. Ibid., 32. 32. Saleem Shaikh, Encyclopedia Tehreek-e-Pakistan., 43. 33. Farooq Ahmad, Guldasta-i-Aqeedat., 42. 34. Saleem Shaikh, Encyclopedia Tehreek-e-Pakistan., 36. 35. Syed Noor Muhammad Qadri, Molana Abd-ul-Hamid Badayuni Ki Milli Wa Siasi Khidmaat. [Lahore:Idara Pakistan Shinasi, 2002], 38.
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36. Syed Hassan Riaz, Pakistan Naguzeer Tha. [Karachi:Jamiah Karachi, 2010], 166. 37. Qadri, Molana Abd-ul-Hamid Badayuni Ki Milli Wa Siasi Khidmaat., 40. 38. Muhammad Yameen Khan, Nama-i-Aamal. vol. 01, [Lahore:Aaina Adab, 1970], 432-433. 39. Ibid., 433-434. 40. Ibid., 436-437. 41. Badayuni, Khutba-i-Sadarat., 79. 42. Farooq Ahmad, Guldasta-i-Aqeedat., 43. 43. Badayuni, Khutba-i-Sadarat., 81. 44. Muhammad Ahmad Khan, Iqbal Ka Siaasi Karnamah. [Lahore:Iqbal Academy, 1977], 126-127. 45. Ibid., 328-329. 46. Haider, Tehreek-e-Pakistan main Molana Abd-ul-Hamid Badayuni key kirdar ki aik jhlak.., 44. 47. Qasoori, Tehreek-e-Pakistan Main Ulama wa Mashaikh Ka Kirdaar., 170. 48. Farooq Ahmad, Guldasta-i-Aqeedat., 43. 49. Saeed, Tehreek-e-Pakistan., 249. 50. Qasoori, Tehreek-e-Pakistan Main Ulema wa Mashaikh Ka Kirdaar., 287. 51. Abu’l Kalam Azad, India Wins Freedom. [Calcuttah, 1959], 161. 52. Qasoori, Tehreek-e-Pakistan Main Ulema Wa Mashaikh Ka Kirdaar., 336. 53. Riaz, Pakistan Naguzir Tha., 196. 54. Qasoori, Tehreek-e-Pakistan Main Ulema Wa Mashaikh Ka Kirdar., 336. 55. Badayuni, Khutba-i-Sadarat., 81. 56. G.Allana, Quaid-e-Azam Jinah. [Lahore Feroz Sons], 344. 57. Badayuni, Khutba-i-Sadarat., 82. 58. Ibid. 59. Abd-ul-Hamid Badayuni, Muraka-i-Congress, [Delhi:Barki Press],3.
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60. Ibid. 61. Badayuni, Muraka-i Congress., 23.
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Chapter No. 3
CHAPTER III
POLITICAL SERVICES UNDER THE PLATFORM OF ALL INDIA MUSLIM LEAGUE (1937-47)
Khilafat Movement was the last effort for Muslim-Hindu unity. During the movement large number of prominent Ulema associated themselves with the Congress but right after the end of this movement, Shudhi Movement was started by the Hindus. The Hindus showed friendship with Muslims in Khilafat Movement but now started to take adverse actions against them. With the passage of time, the leaders of Congress made changes in their policies. Demand of Muslims for separate electorate and one third representation in the Central Legislative Assembly was accepted by INC in Lucknow Pact. It was a fact that the INC supported the Indian Muslims in KM but after this they modified their policies. “Nehru Report” was the subject of unpleasant situation of Hindu-Muslim controversy. Nehru Report is a key document in the constitutional history of British India. This report made clear the Muslim-Hindu hostility and differences. The INC was claiming to effort for the Muslim interests but on the other hand, it was carrying partial and biased attitude towards the Muslims. To prove INC as a secular party, it presented such Ulema who allied with the INC and they were working for united nationalism. Molana Abu’l Kalam Azad was one of the Nationalist Ulema who were associated with INC. He opposed demands of AIML and declared them ‘un- islamic’. He used his religious status in politics. Its influence on the Indian Muslims was so severe that if the INC was only for the benefits of the Hindus, so many Ulema would not join it. If, Muslim nationalism and two nation theory
67 were reality, why Molana Hussain Ahmad Madni and Molana Azad would have been adversaries to it? In such serious situation, the leaders of AIML faced severe challenges not only in political field but also in religious scenario as well. They could deal with INC leaders but to face the Nationalist Ulema was not easy for them. The leaders affiliated with AIML were modern in education, dress and way of life. So the thoughts of Muslim masses were easily susceptible in case of the imputation against them. On such an important time, the AIML also was capable to get services of such Ulema who were equal in rank to the Nationalist Ulema. These Ulema could do a significant job to link Indian Muslims with AIML. These religious scholars also stated powerful references from the Quran and Sunnah for their cause. In this position the leaders of INC could not assert that AIML contained only a few modern people, loyal to the British Imperialism, and a group of land lords. They also could not reject the theory of Muslim nationalism and could not persist on that the ‘Base for Nations is Motherland’ not religion. This paragraph of Mirza Ali Azher throws light on the trust of Quaid-e-Azam on the abilities of these recognized Ulema: “I saw the Quaid-e-Azam several times at Lukhnow in the Mahmud Abad house. Molana Hussain Ahmad Madni had started a tearing campaign against the League during the Muslim Mass contact movement under the special blessings of pandit Jawaher Lal Nehru. We feared that the Muslims would be swayed more by the Quran-reciting bearded gentleman than by English educated Muslim politicians. But the Quaid did not have fear of them. He would have “New Molanas” who would fight the League cause. He declared and he did it. Molana Jamal Mian Farangi Mahalli and Molana Abd-ul-Hamid Badayuni came into prominence. No corner of the sub-continent was left where religious champions of the respective parties did not quote the Holy Quran and the
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Ahadith. The Muslims were puzzled and stunned at the misuse of the Holy book and the thinking section of the populace began to discuss the political issues on rational lines. That was the first lesson that the Muslims received in practical politics”.1
With the help of this paragraph we can understand the awareness of Quaid-e-Azam about the capabilities of these Ulema. Especially, Jinnah trusted on Molana Badayuni and Jamal Mian Farangi Mahalli. He knew the political and religious background of these Ulema. The Quaid-e-Azam believed that Molana Badayuni along with other Ulema could counter the opposition of Nationalist Ulema. These Ulema could spread the ‘Two Nation Theory’ among the Indian Muslims in contrast to one nation theory. Molana Azad claimed that all the Ulema were connected only with the INC. The Nawa-e-Waqt threw light on this political scenario: “Does Molana Azad keep in mind his statement before elections that all the Ulema support INC? The reality about his presidentship is that M.K Gandhi may respond to criticism leveled by the foreign journalists that INC is the only Hindu party. And also that Gandhi may proclaim that Molana Azad, one of the famous Ulema is the leader of INC. But at the completion of election Molana Azad is propagating that the Ulema, associated with AIML are the ignorant Ulema but real Ulema are in INC”.2
Molana Badayuni put all his abilities into action after being elected as a member in All India Muslim League Council (AIMLC) to introduce AIML as a major party of Indian Muslims. His performance and orations in all the processions of AIML shows his seriousness, sincerity, devotion and dedication.
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As a member of AIMLC, he made every effort for the cause of Indian Muslims. He visited wide spread and remote areas of Hindustan e.g. Punjab, Bengal, Sindh, Baluchistan and UP. In these provinces his efforts bore fruit in shape of exemplary success. He worked with the Quaid-e-Azam, and proved his faith that was in the Quaid’s heart and mind regarding him. He, with his orations popularized the two nation theory in the Indian Muslims. Dr. I.H Qureshi said: “Molana Abd-ul-Hamid Badayuni started taking interest in public affairs when he was very young. He was a zealous worker in the Khilafat Movement and associated himself with the league when it came into conflict with the Congress”.3
He worked as a passionate leader during the period of 1937-47 under AIML for the cause of the Indian Muslims. There was a rapid change in the politics of the British India. The oppressive policies inflicted on the Indian Muslims by the INC during the Congress ministries in 1937, caused a momentum to unite the Indian Muslims on one platform. The Indian Muslims were realizing that in the field of politics, AIML should appear as an equal based party against the INC. After Lucknow session of AIML in 1937, Molana devoted himself to the welfare of the Indian Muslims overlooking his rest, freedom and leisure. He expressed his political engagements in a letter which was written to Liaqat Ali Khan in 1938, he wrote: “I served the AIML through the whole year 1938. I just returned on the fourteen Ramzan from Serhad province, in my third visit participating in the Mardan Conference. So, I am completely tired. I could barely complete my fasts. At this time the Muslims of Behar are inviting me to support them in Hazari Bagh election. After attending the provincial conference, I plan to leave for Hazari Bagh”.4 (For more other letters See Appendix-III)
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The Muslims were in majority in the Punjab province. Due to the influence or reputation of Unionist party, the Muslim League could not penetrate in it. The INC and Majlis-e-Ahrar were also the popular parties in the Punjab. In this condition, the tasks and responsibilities of the leaders of AIML were redoubled. To handle the situation, the leaders of AIML started conducting conferences in which Molana Badayuni was a prominent activist. With his quality of oration he motivated masses towards AIML. He made tours to different cities and changed the political situation. He was a blunt orator. In Ludhiana, there was the great control of the parties e.g. INC, JUH, and Majlis-e- Ahrar. Molana conducted a procession in this city and made the Muslim League strong. “The Hindu population in district Ludhiana was 41%, whereas the population of the Muslims in city was 57%. The Sikh and Hindu administration was extremely against the Muslims. Even the Muslims of Majlis-e-Ahrar and INC were also in favor of Sikh-Hindu administration. In 1938 the leaders from the Muslim minority areas accompanied by Molana Abd-ul-Hamid Badayuni went to the Muslim majority provinces and in this regard, they reached Ludhiana. In this deputation Mian Bashir and Mian Ramzan were also present along with Molana Badayuni. They were welcomed by the common Muslims but unfortunately, they were attacked by the Ahraries. The intrigues by the Ahraries resulted in uprising but at night time a grand conference was held by AIML, and Ludhiana is still unable in Indian history to present such a wonderful procession”.5
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He had a quality to change the political situation with his strong arguments. He made tours of different cities and at the end reached Ludhiana. In this deputation prominent leaders of AIML were also present along with him. Local Muslims welcomed them but unfortunately, they were attacked by the Ahraries. At this time, Molana Badayuni controlled the situation and conducted a grand procession and with his abilities and power of oration changed the political history of Ludhiana. The World War II (WWII) started in 1939 and India was affected by the war. In 1939, the Congress ministries resigned and constant cruelties by the Hindus on the Muslims came to an end and then the Indian Muslims celebrated “The day of deliverance” on 22nd December, 1939. As a result, the Muslim Leaguers were able to launch a decisive activism. After a short time the AIML became a challenging party against the INC. In this condition it was not easy for the British and INC to ignore AIML. In Punjab province the Muslims were in majority but they were divided due to the Unionist party. Allama Muhammad Iqbal tried his best to make AIML stronger in Punjab. “To convey the message of AIML to the Muslims of Punjab was the enthusiastic wish of Allama Muhammad Iqbal and he intended to conduct a procession, pertaining to this desire in Lahore. He desired that leaders from all over India should take part in the very session”.6
On 2nd July, 1939, the working committee of AIML in Bombay determined to hold the next AIML session in Lahore at the end of December 1939. But afterwards, the decision was made to hold the procession in March 1940 in Lahore. During the WWII, the Indian government had forbidden the militant organizations. But on 19th March 1940, the group of Khaksar was in conflict with the police and as a result, so many khaksars were died. The CM of Punjab Sir Sikander Hayat (1892-1942) wanted to cancel the session of March
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1940 due to the event of the Khaksars, but the Quaid-e-Azam could not be persuaded on the cancellation of the session. The serious preparations were made for the session by the Muslims of all over India and many delegations of the Muslims were expected to attend the session. Due to the sincere efforts of Molana Badayuni, a delegate from Badayun came to participate in the session with great fervor. “To participate in the historic session of March 1940 in Lahore, a delegate of fifty AIML leaders came from Badayun on a special train from Badayun to Lahore and attended all the sessions”.7
The eminent leaders who came from the province UP to attend the session Molana Badayuni was one of them. He reached at Lahore before few days of this congregation. He was working at Lahore for the success of this historic session. On 19th March 1940, when bullets were shot on Khaksars, it was the serious condition on that day, described by a journalist Molana Saeed: “One day, near the Grave of “Nine Gazza” of which walls were demolished, I saw Molana Abd-ul-Hamid Badayuni, I scowled and jerked Molana and said; O, the respective one, you were mourning over the bad attitude of Hindus against the Indian Muslims the previous day. Today, when a Muslim CM orders to slay the Muslim demonstrators, what is your feeling on this behavior? Molana Badayuni had promised to raise the voice against this action”.8
He felt sadness on such a brutal act by the police against the Khaksar. Therefore, he was annoyed with Sir Sikander Hayat on this act. Abd-ullah Malik wrote in this regard:
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“On 22nd March, a meeting was started by Majlis-e- Mazameen at 11 at night and Sikander Hayat entered the meeting place very cautiously and secretly and joined the session. In this session Molana Badayuni spoke harsh words against Sikander Hayat”.9
On 23rd March, 1940, Lahore resolution was presented by Molvi Fazal-e- Huq (1873-1962) and Ch. Khaliq-ul-Zaman (1889-1973) championed it. Other leaders from different provinces also supported it and in those leaders the prominent names are: Molana Zafar Ali khan (Punjab) Sir Aurangzeb Khan (1872-1942) (NWFP), Sir Abd-ul-lah Haroon (Sindh), Abd-ul-Hameed Khan (Madras), Abd-ul-Raoof shah (CP), Mr. I.I Chundrigar (1897-1960) (Bombay), Nawab Muhammad Ismail Khan (Behar), Qazi Muhammad Isa (1914-1976) (Baluchistan) and Amjadi Bano Baigum (1885-1947) and Molana Abd-ul-Hamid Badayuni(UP).10 Molana Badayuni signed on the Lahore resolution and he also delivered a speech to second it.11 The participants highly praised his speech and Quaid-e- Azam also appreciated him.12 Karamat Ali Khan wrote about the session of 23rd March 1940: “The news regarding this procession, spread all over the Hindustan. To attract the masses towards this procession and to make it victorious, the leaders of city Muslim League held many corner meetings in public areas and in different colonies. Several main leaders of Muslim League addressed in those meetings. Molana Badayuni also addressed those meetings along with other leaders. Molana Abd-ul-Hamid Badayuni was a famous speaker and orator and he had earned name in speech”.13 (See Appendix-IV)
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In this regard, Tasveer Hussain Hameedi wrote:
“On 23rd March, 1940, the Lahore Resolution was being passed and Molana Badayuni represented Badayunis. The local ill-behaved Hindus in city Badayun were fighting with the Muslims. The office of Kuotwal was put on fire and a strike was held in order to terrify the Muslims”.14
Due to the efforts of Molana Badayuni and other leaders, this session of All India Muslim League was highly successful. He worked day and night for it. Although the word “Pakistan” was not included in this resolution, yet the Hindu press was awed in such a way that they began to term it as the ‘Pakistan Resolution’. In 1968 in the Daily “Jang” an interview by Molana Badayuni was published in which he threw light on the aims and outcomes of this session.15 The concise Summary of this interview is here. “To state his sentiments, Molana clarified that the establishment of Pakistan has paved the ways for the ‘Nation’ but, in fact, the ultimate destiny has not been achieved yet. The values for which, the clash between the Hindus and the Muslims arose are still lying unattended. Recalling the memories of the session, he referred that two things were important for him--the enthusiasm and the sacrifices of Muslim minority provinces and secondly, the unforgettable address delivered by Nawab Bahadu Yar Jang (1905-1944). Answering a very important question of Hafiz Abd-ul-slam, Molana Abd-ul-Hamid Badayuni explained that it is true that resolution which was passed in the Lahore session entailed the recommendation of formation of Muslim majority units was decided. After some time, when correspondence was being made between Quaid-e-Azam and K.M Gandhi in September 1944, Mr. Gandhi solitude to justify the contents of Lahore resolution that “Will the states included in two regions be such units
75 which have not been explained?” Quaid-e-Azam replied, “No, those territories will be considered as the co-units of Pakistan.” (For detailed Interview See Appendix-V)
On 24th March, 1940, Abd-ul-Rehman Saddiqui (d. 1953) presented a resolution in the favor of Palestinians, Syed Raza Ali and Molana seconded this resolution. Molana always raised his voice for Palestine’s Muslims. Through his speeches he emphasized Britain to solve Palestine issue. He made every effort to spread the message of AIML throughout the Hindustan. Now the Pakistan resolution was passed and the aim and goal was determined. To achieve this goal he worked very hard with his companions. On 30th Aug, 1941, at District Ludhiana “The Pakistan Conference” was held under his presidentship. He presented an important speech in that conference. In his address, he covered the topics such as Formation of Muslim League, Lukhnaw Pact, Khilafat Movement, Shudhi Movement, Round Table Conferences, struggle for Hindu Muslim Unity, persecutions of 1937 ministries and the demand for Pakistan. At the end of his speech, he convinced the Muslim youth in the following words in order to motivate them: “If Muhammad Bin Qasim along with his just a few hundred armies can undulate the flag of Islam in the whole Hindustan, why can’t you make an independent home land? O’ Muslim youth if your spirit is high, your will is strong and compact, you can bring a great revolution in the whole of India. What you need is the religious fervor and zealous discipline. To follow the commands of your leaders will ensure your achievement. You should stick to the decision taken by the AIML”.16 (For detailed address See Appendix-VI)
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His presidential address at Ludhiana in Pakistan Conference has a great significance. Through this he threw light on two nation theory and described the causes of demand of separate homeland. His arguments were very strong and powerful. He was trying to make AIML strong in Punjab, so he was very active in provincial politics and knew the tactics to defeat the opponents. Sir Sikander Hayat, the CM of Punjab, was the president of Unionist party. During Congress ministries, he realized that he should cooperate with the AIML. On 14 October 1937, he had also participated in Lucknow session of AIMLC. In this convention Jinnah Sikander pact was signed. According to this pact Sir Sikander Hayat had assured of his full support. He had also supported in the preparations and arrangements of Lahore Session of AIML in 1940. He had realized that AIML had become a physically powerful party in Punjab and the awareness in the Indian Muslims was awakened. On 26th December, 1940, Sir Sikander Hayat passed away and Malik Khizer Hayat Tawana (1900-1975) became the CM of Punjab. In spite of Jinnah Sikander accord, the AIML could not be formed as a party in Punjab Assembly. Molana Badayuni had presented the resolution in AIMLC meeting which was held in Delhi. On 07th March, 1943, by this resolution he demanded the setup of AIML party in Punjab Assembly. After this resolution of Molana Badayuni, Khizer Hayat Tawana described his view point in these words: “As far as Punjab Legislative Assembly is concerned, AIML party is already present over there through Jinnah Sikander accord. So, there is no need to submit this new resolution. The question is whether this party is dealing with honesty with its cause or not. I don’t want to indulge in this debate. But I assure you that I will make every effort to invigorate this party and will put a new enthusiasm in it. So that this provincial party may really represent All India Muslim
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League and so that it may help the Muslims of Punjab on real grounds. So, you should fully believe in me and in my friends that we will be loyal to AIML and will never deviate from its suggested program”.17
After the excuses and explanation of Khizer Hayat Tawana and also after the explanations of Muhammad Ali Jinnah, Molana Abd-ul-Hamid Badayuni withdrew the resolution. After this withdrawal the AIMLC provided an opportunity to CM Khizer Hayat Twana to materialize his promises in shape to strengthen Muslim League party in Punjab Assembly. Molana was very genius and mature politician, he made speeches in various cities to make stronger AIML in Punjab and in a joint struggle with his companions he motivated and converted the Muslim masses towards AIML. He told the Muslims that there will be freedom of religion in our separate homeland. In November 1942, in a conference that was held in Lailpur, he stated in his speech: “One of the objectives of demand for Pakistan is to form such a state in which there will be freedom of leading one’s life according to Islam. The Muslims will rule over without any stress and foreign pressure. Everybody will enjoy the fundamental and basic rights”.18
His working relationship with his companions was very good and affective. He was struggling to strengthen the AIML in Punjab against Unionist party. In 1944, a conference by Punjab provincial Muslim League (PPML) was conducted in Gujranwala which was presided over by Nawabzada Rasheed Ali Khan, who was the president of Muslim League Lahore city. Besides the other prominent leaders, Molana Badayuni also addressed that conference. The role of
78 this conference was very important in dispelling the effects of the Unionist party.19 He was very clear in his political thoughts; whenever he participated in any procession he expressed his views categorically. A convention of PPML was conducted in Sialkot on 28th to 30th April 1944. This convention was presided over by Quaid-e-Azam and Molana Badayuni was one of the main participants in this conference.20Addressing this session Molana obviously said: “We should understand the reality that we require complete alliance and unity after promoting national identity. So, be united under the flag of Muslim League and bury the mutual disparities. You should face Pakistan opposing parties by congregational endeavors. This is the political and religious battle of the Islamists of India. It is the struggle for the formation of free and sovereign Islamic homeland. The success of this battle will confer upon the Muslims such a region where there they will be completely free to carry out their religious duties in order to maintain sharia-e-Islamia”.21
Serdar Shoukat Ali Khan (1915-1998) was dismissed by governor of Punjab from his post without any solid reason. Muslims were agitating against this act of government. In this regard the 3rd session of AIMLC, which was held at Barkat Ali Hall Lahore, was very important. This session was presided over by Qauid-e-Azam. A resolution was presented by Molana Badayuni. The resolution is as under: “In the Issue of Serdar Shoukat Ali Khan, governor Punjab dismissed him by unnecessary interference. This act of his dismissal from ministry without giving him the chance of clearance is against the basic principle of a democratic
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government. Due to this act sentiments of Indian Muslims were hurt a lot”.22
It is a matter of fact that Molana not only participated in the sessions in Punjab but also played a key role to awaken the Muslims through his addresses. Unionist party was very strong and active in this province. Due to the efforts of Molana the influence of INC and Unionist party was disappeared. He broke the collision of these two parties and motivated the Muslim towards AIML. Elections for provincial assembly were held in 1946. In the Punjab, there were total 175 seats and 85 seats were allocated for the Muslims. AIML won 79 seats out of 86 and Unionist party could win only 07 seats. This political victory against INC and Unionist was due to the struggle and sincere efforts made by Quaid-e-Azam and his companions like Molana Abd-ul-Hamid Badayuni. Baluchistan was the Muslim majority territory but it was overlooked during the British rule. Jinnah demanded for the constitutional reforms in this province in his Delhi proposals in 1927. He repeated his demand of constitutional reforms in this province when he presented his fourteen points in 1929. Qazi Muhammad Isa played a vital role to make Muslim League strong in Baluchistan. In September 1939, Qazi Muhammad Isa participated in the session of AIML that was held in Delhi. In this session Quaid-e-Azam recommended for the coalition of Baluchistan Muslim League (BML) with AIML.23 Therefore, this proposal was passed in this session. When historic session of AIML was held in Minto Park in Lahore on 23rd March 1940, Qazi Muhammad Isa attended that session with other Bloch leaders. He seconded the resolution on the behalf of Muslims of Baluchistan. During British rule, there was scarcity of Muslim leadership in Baluchistan. Qazi Muhammad Isa desired to stretch the message of AIML in Baluchistan after the passing of Lahore resolution. His relations with Molana Badayuni were very strong and friendly. Thus, he knew very well the abilities
80 and style of oration of Molana Badayuni. He also knew that Molana could change the political situation in Baluchistan. In 1940, on his invitation, Molana visited Baluchistan and made influential speeches in the grand congregations in Osta Muhammad, Jacob Abad, and Pasheen. He strongly explained the aims and objectives of AIML. He highlighted his tour to Baluchistan in the following statement: “I alighted from the train at 2.am at Jacob Abad station. The leader of Baluchistan Qazi Muhammad Isa, the president of BML along with a delegate welcomed me. Our program of visit was formed for 18th April. Riding on the several motors on a simple road we reached at the residence of Meer Jaffar Khan Jamali (1908-1967) at the city of Roujhan. After a feast in Roujhan, we reached by motor the grand gathering of Osta Muhammad. We watched a very attractive and large pindal with the effort of just a few hours; the effort was made by Meer Jaffar Khan Jamali and Serdar Rustam Khan. Seven or eight thousand masses had come from far and wide areas in order to greet us and to participate in the congregation. As soon as we entered the pindal the participants greeted us with the slogans of Allah-o-Akbar excitedly. After recitation of Quran the congregation was started. Bloch leaders like Qazi Muhammad Isa, Meer Jaffar Khan Jamali, Ubaid Ullah Bloch made unusual loving orations on the introduction of the humble one like me. I made an address for two hours regarding Muslim League and Congress. The congregation reflected a deep Islamic influence and a passion for the support of AIML. I was very happy to see this. The Muslims favored the suggestion of provincial division, presented by the AIML, with the fervent slogans that went up to the height
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of the sky. The Muslims in the congregation promised to spread the message of AIML in every corner of province. In the congregation of Jacob Abad the idea of Lahore session by Muslim League was warmly passed on the common consensus”.24
He described the objectives, goals and aims of AIML and appealed the audience to support it. His address was containing on historical references and his arguments were very strong. He addressed on the several meetings in Pasheen and Quetta. About one he stated in these words: “It was grand procession and educated youth came at greater length. I addressed for round about one hour. The youth promised to work with AIML and to make the Lahore proposal successful”.25
His last words were: “Returning from here I am going with the specific feeling about the national sentiments of Muslim youth of Baluchistan. The active workers, here, have conveyed the voice of AIML up to the boundaries of Hirat, Iran and Afghanistan besides Balochistan”.26
During this tour young generation was especially inspired by Molana. They asked many questions about Pakistan Movement and were satisfied by his answers and arguments. Qazi Muhammad Isa accompanied Molana in all those congregations. He was fan of the skill of speech of Molana Badayuni. That’s why he had called him to Baluchistan. His addresses impressed Muslims of Baluchistan a lot. Arif Simabi sialkoti wrote in his article ‘Quaid-e-Azam and Baluchistan’:
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“Before the huge revolutionary congregation of July 1943, many esteemed and remarkable Muslim leaders had participated in various public processions e.g. Nawabzada Liaqat Ali Khan (1895-1951), Nawab Bahadur Yar Jang, Molana Abd-ul-Hamid Badayuni, Professor Inayat Ullah and Syed Zakir Hussain etc”.27
Dr. Inam-ul-Huq Kauser threw light on the services of Molana Badayuni and the other Ulema in Baluchistan in these words: “M.A Jinnah knew that the Muslims of Baluchistan were devotees of Islam and they played a significant role to glorify the dignity of Islam. That’s why; he decided to send the leading Ulema to Baluchistan for tours. Nawab Bahadur Yar Jang, Molana Zafar Ali Khan, and Molana Abd-ul-Hamid Badayuni made speedy visits to Baluchistan. They conveyed the messages of Quaid-e-Azam and the Ideology of Pakistan to masses of Baluchistan in such a way that many opponent leaders of the Pakistan Movement joined it and the other were deprived of the masses support, in just a short period of time”.28
Quaid-e-Azam was very worry due to the propaganda of Nationalist Ulema against AIML. These Ulema were quoting Quran and Ahadith to win the support of Muslims and they were satisfied about their progress. Molana compensated the confusions propagated by Congress and JUH in his addresses. He persuaded the Muslims of Baluchistan with arguments why the demand of Pakistan was necessary. The Muslim League leadership trusted in him due to his talent and honesty. Muhammad Ali Chiragh writes:
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“The annual procession of BML was held on 26-28 July 1940 in Quetta. In that procession M.A Jinnah was also invited, but he couldn’t participate in it due to his illness. Only Liaqat Ali Khan and Molana Abd-ul-Hamid Badayuni participated. These leaders of AIML were cordially greeted throughout the province. In every corner of Baluchistan slogans such as “Islam Zindabad”, “Muslim League Zindabad” and “Quaid-e- Azam Zindabad” were raised”.29
All the Muslims in Baluchistan joined Pakistan Movement due to the endeavors made by him and the other leaders. Therefore, the Shahi Jirga, when it was asked to make a decision about its future according to the plan of 3rd June 1947, determined to be in association with Pakistan unanimously. North West Frontier Post was the Muslim majority province, but INC was powerful here due to the influence of Khan Abd-ul-Ghafar Khan (1890-1988). Jinnah always fought for the constitutional rights of NWFP. He demanded for constitutional reforms in this province in his Delhi proposals (1927) and in the famous fourteen points (1929). INC was very strong in this province due to the activities of Nationalists. AIML wanted to establish political offices in the remote areas. To motivate the Muslim masses towards it, there was a need of solid work. For this Molana Badayuni was sent to different cities along with other Ulema, they tried their best to achieve their goal. In 1937, with the support of Khan Jalal-ul-Din Khan, Justice Sajjad Jan and his friends a splendid Muslim League congregation was conducted in Abot Abad. Choudhri Khaliq-ul-Zaman, Molana Jamal Mian Farangi Mahalli, Molana Shaukat Ali, and Molana Badayuni addressed that procession and consolidated Muslim League in NWFP.30 Engineer Muahammad Nazeer Khan wrote about it:
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“In 1937, a grand congregation was conducted by Hakeem Abd-ul-Aziz Chishti along with his companions e.g. Mian Noor-ul-Din, Khan Jalal-ul-Din Khan, Justice Sjjad Ahmad, Molana Muhammad Ishaq Hazarvi, Molana Abd-ul-Ghani Owaisi, Qazi Asad-ul-Huq advocate, Fateh Muhammad Khan of Mardan, Abd-ul-Rasheed Kiani and Sa’ad Ullah. Besides others, Molana Abd-ul-Hamid Badayuni, Chaudhri Khaliq-ul- Zaman, Molana Shoukat Ali, and Jamal Mian Farangi Mahalli also addressed that congregation”.31
Khawaja Razi Haider highlighted the services of Molana Badayuni: “On the first decade of November 1938, Molana Badayuni, passing through Peshawar, Bannu and Kohat reached Mardan where he addressed the Muslim League congregation”.32
Molana demonstrated his ability of oration at different places and described the message of AIML with strong arguments. After the approval of the Lahore Resolution Quaid-e-Azam wanted to clarify the resolution to the public of NWFP because Khudai Khidmatgar organization was following the agenda of INC and was creating misperceptions. Thus, Jinnah sent a deputation to NWFP and Molana was also the member of this delegation. Qazi Muhammad Isa threw light on the significance and importance of this delegate: “Though there was the influence of Khudai Khidmatgar who were supporter of INC. Jinnah wanted the Lahore Resolution be clarified to the masses of NWFP and he wanted to make the Muslims over there awaken of their responsibilities. For this, Jinnah sent a delegation to NWFP under my leadership. The other members in the delegate were Molana Karam Ali
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Maleeh Abadi, Nawab Bahadur Yar Jang and Molana Abd-ul- Hamid Badayuni. We made tour far and wide of NWFP and that tour was really successful. The basis of the big guns of Congress was staggered. Perhaps, owing to this successful tour, Jinah decided to re-organize Muslim League in NWFP which had become very feeble due to the internal matters and it had nearly become dysfunctional, so old Muslim League was dissolved”.33
Molana visited far-flung areas of NWFP and succeeded to ignite the flame of political wisdom among the Muslims. When the elections were held in 1946, he participated excitedly. In Asam Molana Abd-ul-Hameed Bhashani was revealing his zealous speech; On the other side Molana Badayuni’s addresses were motivating the masses of Punjab, NWFP, Sindh Baluchistan and UP for Jihad.34 He dispelled the powerful effects of the orations made by the Ahraries and Nationalist Ulema in the remote areas of Punjab.35 Khawaja Razi Haider wrote about the services of Molana Abd-ul-Hamid Badayuni in these words: “He visited NWFP for many times with the eminent leaders of KM Molana Shaukat Ali and with the delegates of the Ulema. During these tours, he made dialogues with Dr. Khan Sahib and the other Surkhposh leaders. He made speeches and requested them to join AIML for the benefit of the Muslims”.36
Amjad Ali Hameedi wrote about this in these words: “When Khan Abd-ul-Ghafar Khan who was known as Serhadi Gandhi insisted his masses against Pakistan Movement and the joining of NWFP in Pakistan was
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jeopardized, Molana Badayuni himself toured NWFP and made thrilling orations and made referendum winning negotiation with NWFP leaders. He had great influence on the Memon community of Mumbai. They were his disciples in large number. He was truly titled as ‘Conqueror of Sarhad”.37
Molana Badayuni had a great sympathy and feelings for his nation. He worked with the prominent Muslim leaders and changed the political situation. During his speeches he requested influential Muslims to support and join AIML for the common cause and benefits of Indian Muslims. Nationalists insisted masses against AIML and Pakistan Movement, at this time Molana Badayuni made thrilling orations to defeat them. Abd-ul Ghafar Khan was among the worst opponents of Pakistan Movement. He was struggling to mould the masses’ opinion against Pakistan Movement. Peer sahib Manki Shreef (1922-1960) was trying for the success of Muslim League. Therefore, he needed such a companion who could have command on religious aspects besides being expert in politics, so that the masses in NWFP might be motivated in favor of Pakistan. Therefore, he selected Molana Badayuni for this objective because he (Peer Sahib Manki Shreef) was fully acquainted with his (Molana Badayuni) skills and talent. So, he requested Quaid- e-Azam to send Molana to NWFP so that he might prepare Muslim masses through his orations to vote for Pakistan. In this regard Dr. Khawaja Abid Nizami wrote: “On the instructions of Mr. Jinnah, he (Molana Badayuni) toured NWFP. He made the Muslim masses there ready to support and favor AIML through his forceful addresses. On this immense national service Molana Badayuni was
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historically titled “Conqueror of Sarhad” by Quaid-e- Azam”.38
It was not an easy task to defeat the Nationalists because they had a great influence in this province. INC kept on its activities for a long time. Hindu leaders were cocksure of defeating Muslim League in referendum with the help of Surkhposh organization. But the activities and efforts of Peer Sahib Manki Sharif, Molana Badayuni and the other leaders bore fruit. The Muslims voted for Pakistan and due to the results, NWFP became the permanent part of Pakistan. In the British rule Sindh was made the part of Mumbai province. This act violated and usurped the rights of the people of this province. That’s why Quaid- e-Azam demanded separation of Sindh from Mumbai in his ‘Delhi proposals’ in 1927. He also had demanded to separate Sindh from Mumbai in his fourteen points as well. Quaid-e-Azam enthusiastically participated in the politics of Sindh. On 8th to 10th October 1938 provincial congregation of Sindh Muslim League (SML) was conducted under his presidentship in Karachi. The Muslim Leaders from all over Hindustan attended this congregation e.g. Nawab Sahib of Mehmood Abad, Chaudhry Khliq-ul-Zaman, Molvi Fazal Huq, Ghulam Bheek Nerang, Molana Shaukat Ali, Molana Jamal Mian Farangi Mahalli and Nawabzada Liaqat Ali Khan etc. Molana Abd-ul-Hamid Badayuni was also among those prominent leaders who participated in the congregation. He invited the audience by his speech to favor Muslim League.39 Sheikh Abd-ul-Majeed Sindhhi presented a historic resolution in this session. The policies condemned by this resolution were, Congress’ decision, Congress’ cruelties, combined elections, Bande Matram, declaring Hindi as national language, Vidia Mander scheme, discouraging Urdu and ban on speech and writing. Legislation in India was urged to promote the respect and proper rights of the Indian Muslims and to give autonomy to them. In this resolution,
88 this was demanded that not such a constitution be made that could violate the basic rights of the Indian Muslims and that would not be unacceptable to AIML. Syed Abd-ul-Raouf Shah Barari and Haji Abdullah Haroon championed this relolution.40 Khawaja Razi Haider wrote about the political activities of Molana Badayuni in these words: “In 1938 Molana Badayuni came to Karachi from NWFP to participate in SML congregation. In this congregation Sir Abdullah Haroon presented a resolution on the proposal of division of the sub-continent. After this congregation he left for NWFP on the instruction of Quaid-e-Azam”.41
31st procession of AlML was held at Karachi on 24th to 26th December, 1943, under the presidentship of Quaid-e-Azam. Second session was started with the recitation of Holy Quran by Molana Badayuni.42 In this procession a resolution was presented against the book ‘Satheyaresh parkash’. Molana seconded this resolution and made a speech. In his speech he said: “Mahatma Gandhi wrote in a newspaper “Young India” that in the presence of book, ‘Satheyaresh parkash’ Hindu-Muslim unity in Hindustan could not be possible.” Muslims will give any sacrifice to confiscate this book”.43
There is no cavil to the proposition that Molana was a very sincere and prominent leader of AIML. His services were not limited just to a single province. In fact, his voice reached to all the regions of sub-continent. United province was his native region and his role was very vital to give Muslim League the status of a powerful position in it.
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District Badayun played a central role in the politics of UP. Molana participated enthusiastically to establish Muslim League in this district and to build it on strong basis. Molana Mushaffi Ahmad wrote about the activities of District Muslim League Badayun: “The processions of the district Muslim League were conducted almost in every month and the processions of District Council Muslim League were conducted twice in a year according to the rules and regulations of the PML. In the procession of PML the members of Muslim League district Badayun participated at least twice in a year. I remained secretary of DML and member of PML from 1936 to 1946 and almost participated in Illa Abad, Delhi, Lucknow, and the historic session of Lahore. Especially in the Lahore congregation, the members of DML participated in large numbers. The following members have been the presidents of DML; Molana Abd-ul-Hamid Badayuni almost one year, syed Muhammad Ilyas Meko Mian till 1941, Ghulam Nizam- ul-Din and Molvi Abu-al-Hassan Qadri till 1946”.44
Molana helped every contesting member on the ticket of AIML in Badayun. In 1938 the contesting member of AIML Mr. Iktadar-ul-Din defeated Congressi Muslim representative Molvi Muhammad Suleman in a very crucial election. Iktadar-ul-Din was contesting on the seat of AIML after the death of his father Molvi Faseeh-ul-Din. Molana worked very hard to get Iktadar-u-Din succeeded. He remained in constant contact with the main leaders of AIML. The result of this election was so important that Raja Sahib of Mehmood Abad, Jamal Mian Farangi Mahalli, Khaliq-ul-Zaman, Molana Shaukat Ali, Sir Muhammad
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Yaqoob and Nawab Ismail Khan visited Badayun on the behalf of Muslim League. Abu Muslim Saddiqui threw light on the services of Molana Badayuni in this election in such words: “My respected father would go to the towns, would make addresses after prayers in the mosques and convince for votes in the name of Islam and AIML. Dr. Ameer Hassan Saddiqui (Professor of Islamic History Ali Gardh) and Abu Al-moeed Saeed Saddiqui accompanied Molana Abd-ul-Hamid Badayuni. They led a large number of Muslim voters on foot from Dogaria to Kanver town. Molana Abd-ul-Hamid Badayuni was carrying the flag of AIML by himself”.45
He always addressed with arguments and convinced his addressees by his attractive style of oration. His speeches in the Jame-e-Masjid Shamsi were about the downfall of the Indian Muslims, importance of AIML and the significance of Pakistan like topics. He introduced the message of AIML to the Muslims of Badayun with his melodious oratory. A number of people would listen to his addresses and raised the slogans like “But key rehey ga Hindustan, bun k rahey ga Pakistan” zealously with their high pitch of sound.46 In 1938 PML congregation was conducted in Illah Abad under the presidentship of Zahoor Ahmad. Molana Badayuni, Amjadi Bano Begum and Molana Karam Ali Maleeh Abadi addressed the congregation. Addressing the congregation Molana Badayuni said: “I want to clear this that whatever the Muslims have determined, they will get that. Indian Muslims have determined that there should be only one flag on the land of India and that must be the flag of Islam. We want Pakistan,
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will establish Pakistan and will shed the last drop of our blood for the sake of Pakistan”.47
Jinnah wanted to establish branches of AIML in every province of India. In 1938, he selected leaders from every province in order to make Muslim League an active and impressive party. The purpose was that they could highlight the goals and objectives of Muslim League. Among these selected leaders were; Professor Inayat Ullah from Punjab, Molana Qamar Bhangvi from Behar, Nawab Saddique Ali Khan from CP, Molana Abd-ul-Hamid Badayuni from UP, Mazhar Imam (Provincial Supreme Commander, Muslim National Guard Behar) and other leaders etc. These leaders made the Indian Muslims including Mashaikh and Ulema the devotees of Muslim League, by going to the every town and city, through their addresses.48 In 1939, Molana toured Behar and Bengal for many times and requested the masses not to be deceived by JUH and since then AIML was the only representative political party for the Indian Muslims.49 In Bengal and Selhit, Molvi Hussain Ahmad Tandvi was known to have a great control over Muslims. Molana Badayuni’s ardent addresses made the representatives of Muslim League successful by dispelling the spell of INC.50 In 1941, Nawab Muhammad Ismail Khan toured Badayun as the president of UP Muslim League. On his visit Sehswan Muslim League held a grand and huge conference. Molvi Mushaffi Ahmad wrote regarding the conference: “Abd-ul-Aleem, president of Sehswan Muslim League, presented “Sipas Nama” and the National Guard presented guard of honor to him. One picture was drawn. Alas its copy was lost. The conference was highly successful. Molana Abd- ul-Hamid Badayuni, the district president Shiekh Saied Muhammad, and I were peculiarly distinguished”.51
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On 12th to 15th April, 1941, annual session of AIML was held in Madras, this session was chaired by Muhammad Ali Jinnah. Sixteen resolutions were presented in this session. Two resolutions were presented by Molana Badayuni. In 11th resolution he criticized the police firing on Muslims in Ojhiani town, district Badayun. In 13th resolution he appreciated the justice behavior of governor of British colony in Sri Lanka.52 In December 1945, in the election of central assembly, 06 seats were allocated for the Muslims in UP. Molana worked day and night to make the representatives of Muslim League successful. His sincere efforts bore fruit and the candidates of AIML won those 06 seats in UP. The names of successful representatives are as under: 1. Nawabzada Liaqat Ali Khan 2. Raja Ameer-ul-Din of Mehmood Abad 3. Sir Muhammad Yamin Khan 4. Nawab Muhammad Ismail Khan 5. Dr. Zia-ul-Din Ahmad 6. Ghazanfer Ullah Khan53
There were total sixty five seats in united province for the Muslims in the provincial elections of February, 1946. Fifty three seats have won by the representatives of AIML. In Badayun district AIML won all the allotted three seats for the Muslims. The detail of this election in Badayun district is as under: In the city constituency, AIML’s candidate Kareem Raza Khan was declared successful getting 13155 votes. The INC’s candidate Niamat Ullah Khan got 4128 votes. In Badayun west AIML’s Israr Ahmad won getting 5674 votes. Whereas, the runner up candidate from INC Muzammil Hussain got 1296 votes. In Badayun East AIML’s candidate Molvi Nehal-ul-Din was successful getting 4626 votes. INC’s representative could get only 502 votes.54
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On 24th to 26th April, 1943, 23rd annual session of AIML was held at Delhi. This session was presided over by Quaid-e-Azam. In the last session of third day a resolution was presented by Molana Badayuni about the Peer Pagara’s plenty of death. The resolution was as under:
“This session of AIML strongly condemns the irrational steps taken by the government; according to which the Martial law has been imposed from back dates to bring to law all the said crimes committed by Peer of Pagara in Sindh before the enforcement of Martial law in the country; in the military courts rather than ordinary courts. He was sentenced to death. Nawabzada Liaqat Ali Khan, speaking in favor of the resolution, said in his short speech that this sentence was unjust”. The resolution was collectively approved”.55
In 1946, Molana visited far and wide provinces e.g. UP, CP, Bengal, Behar, Asam, Ureesa, Sindh, Bombay, Baluchistan and Punjab and appealed the Indian Muslims to vote for Pakistan. In a letter to Quaid-e-Azam, Molana Badayuni wrote about his activities in these words: “Having used my last efforts such during my short tour in Sindh, I have today returned here with Molana Hashim (Farangi Mahllii) and am proceeding to Peshawar tonight. On my return on around the 1st of July, I will place the detail of my work before you personally Insha Allah in Delhi. If however, you are not staying in Delhi by the time I return there, please let me know your program and further
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instructions c/o .Abd-ul-Rab Khan Nishter.” (See Appendix- VII)
Molana Badayuni played very important role in politics and religious affairs of Badayun. When he announced to celebrate “Khulafa-e-Rashdeen Days” a dispute was arose between Sunni and Shia Muslim sects. When “Saddique day” was celebrated at Badayun, Shia leaders protested against it. President of the local Muslim Defense Committee, Mr. M. I. Hassan wrote a letter to Quaid-e- Azam about the situation. One paragraph of this letter is as under: “I deeply regret to have to bring to your notice that Molana Abd- ul-Hamid of Badayun, a prominent member of AIML who owes so much to your patronage, lately tried to invite endless trouble here. He tried the old game of creating dissentions between Shias and Sunnis by starting Maddah Sahaba at Badayun. We all had grave fears that unless the trouble was nipped in the bud the old painful story of Lucknow was sure to be repeated at Badayun.”
In another paragraph, he described the importance of Molana Badayuni in these words: “For God’s sake come to our rescue and save us from a great catastrophe. Hamid Mian (Molana Badayuni) may be very useful, but this does not mean that he should be allowed to go unchecked.”
In reply Quaid-e-Azam sent him a letter and suggested to hand over the matter to Provincial Muslim League. (For detailed letters see appendix-VIII)
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Molana had strong relations with Nawab Bahadur Yar Jung. They often discussed political matters with each other. We can get a lot of information by their correspondence. (See Appendix-IX)
Syed Ahsan Marahravi was a great educationist and a religious scholar. Molana Badayuni had strong relations with him. We can come to know about their mutual interests through their correspondence. (See Appendix-X)
Usman Ali Khan, Nizam of Deccan, was recognized among the sincere leaders ofIndian Muslims. His differences with Quaid-e-Azam were created due to some reasons. The negative consequences of this situation were affecting the Pakistan Movement. Molana Badayuni was in close relation with Usman Ali Khan. He was admirer of Molana Badayuni’s abilities and capabilities in speech. Liaqat Ali Khan was well aware of Molana Badayuni’s friendship with Usman Ali Khan. Therefore, he requested Molana to go to Haider Abad Deccan and convince Usman Ali Khan to meet Quaid-e-Azam. Thus, Molana visited Haider Abad and met with Usman Ali Khan in 1945 and made him willing to meet Quaid-e-Azam for the collective benefit of the Indian Muslims. His sincere efforts made possible the meeting of Quaid-e-Azam with Nizam of Duccan. In future, this effort proved fruitful for Pakistan Movement.56 One of his great services was the introduction of Pakistan Movement in the Arab countries. On the instructions of Quaid-e-Azam a delegation of Ulema went on the visit of Middle East and the Arab countries. Molana Abd-ul-Aleem Saddiqui was the head of the delegate, Molana Badayuni was the convener, and third member was Abu-al-Tayyab Tahir. This deputation met the nobles in Makka and Medina on the occasion of pilgrimage and introduced Pakistan Movement to them. The delegate met Ameer-e-Hijaz Ibn-e-Saood and explained before him the ideology of Pakistan and prompted to return the unjust tax to the Hajjaj.57
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As a sincere and senior member of AIML he worked with the Quaid-e- Azam and other Muslim leaders and proved his trust that was in the Quaid’s heart and mind regarding him. Whenever Jinnah needed to send Ulema to an area for campaign, he always opted for Molana. Jinnah trusted on his capabilities and knew his political and religious wisdom. He believed that Molana Badayuni along with other Ulema could counter the arguments and tactics of Nationalist Ulema. Molana made every effort for the cause of Indian Muslims. His performance, arguments and orations in all the processions show his devotion, wisdom, seriousness, sincerity and dedication. He, with his orations popularized the two nation theory among the Indian Muslims. He put all his abilities into action after being elected as a member in AIMLC to introduce Muslim League as only representative party of Indian Muslims. The unkind and harsh policies inflicted on the Indian Muslim during the Congress ministries in 1937, caused a momentum to unite the Indian Muslims on one platform. They were realizing that in the field of politics AIML should appear as a party on equal basis against the Congress. Molana devoted himself for the welfare of the Indian Muslims overlooking his rest, freedom and leisure. He visited remote areas of India with his companions. In these provinces his efforts bore fruit in shape of exemplary success. There was a great challenge for Muslim Leaguer Ulema to work in Punjab against Unionist party. Due to the influence of this party, the Muslim League could not penetrate in it. In this political situation the responsibilities of Muslim Leaguers were redoubled. Molana Badayuni worked very hard and after a short time the AIML became a challenging party against the Unionist party and Congress. In this condition it was not easy for the British government to ignore AIML. When it was decided by AIML to conduct a grand annual congregation at Lahore, Molana conducted corner meetings in different cities to make this historic congregation successful. He not only attended this great congregation but also delivered a speech to second it. He with his writings and speeches
97 confronted the arguments of the Nationalist Ulema and elevated a general perception, which was in favor of Pakistan. When Muslim Leaguer leadership decided to spread the message of AIML in all other provinces of India, with other leaders Molana Badayuni was selected for this task. On the invitation of Qazi Muhammad Isa, he visited Baluchistan and made speeches in the grand congregations in Osta Muhammad, Jacob Abad, and Pasheen. He convinced the Muslims of Baluchistan with strong arguments that why the demand of Pakistan was necessary. The Muslim League leadership trusted on him due to his talent and honesty. INC was very powerful in NWFP due to the influence of Khan Abd-ul-Ghafar Khan. After the approval of the Lahore Resolution leadership decided to clarify that resolution to the public of this province because Khudai Khidmatgar organization was following the agenda of Congress and was creating misperceptions. Thus, Jinnah sent a deputation and Molana Badayuni was a member of this delegate. INC was cocksure of defeating Muslim League in referendum with the help of Khudai Khidmatgar organization. But due to the activities and efforts of Peer Sahib Manki Sharif, Molana Badayuni and the other leaders, Muslims of NWFP voted for Pakistan. There is no cavil to the proposition that Molana was great well-wisher of Indian Muslims and was a very sincere, eminent and prominent leader of AIML. He proved to be the right choice for Jinnah. Due to his work and conduct, he, very soon, was being considered as the top leader of Muslim League. His services for Muslim League are endless and cannot be encompassed. His political and religious services were not limited just to a single province. In fact, his strong voice reached to all the provinces of sub-continent. His role was very significant to give Muslim League the status of a powerful position in British India. Thus, it becomes evident that his political and religious activities paved the way of success for AIML to counter its opponents.
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REFERENCES/NOTES
1. Mirza Ali Azhar, League Molanas. [Lahore:The Pakistsan Times, December 25, 1976], 24. 2. Daily Nawa-i- wakt (Lahore), April 07, 1946. 3. Ishtiaq Husain Qureshi, Ulema in Politics. [Karachi:Mu’arif Limited,1974],367. 4. Khawaja Razi Haider, Tehreek-e-Pakistan Main Molana Abd-ul-Hamid Badayuni Key Kirdar Ki Aik Jhalk.[Lahore:Idara Pakistan Shanasi, 2005], 46. 5. Ibn-e-Saad, Tehreek-e-Pakistan kay Gumnam Karkun. [Lahore:weekly Tehreek-e-Pakistan, 29Jun to 06July 1980], 29. 6. Prof. Dr. Gulam Husain Zulfiqar, Jiddo Juhdey Aazadi Main Punjab Ka Kirdaar. [Lahore:Idara Tehkeekat-e-Pakistan, Danish Gah, 1996], 432. 7. Molvi Mushaffi Ahmad, Tehreek-e-Pakistan Main Musalmanan-e- Badayun Ka His’sa. [Karachi:Encyclopedia of Badayun, vol. 2, 2004], 72. 8. Molvi Muhammad Saeed, Aahang-e-Bazgasht. [Lahore:Camando Printer, 1979], 144. 9. Abd-ul-Laah Malik, Chund Yadain Chund Tasuraat. [Lahore:Daily Amroz, August 14, 1961]. In this session, the draft of Lahore resolution was prepared. The language of resolution was English and Molana Zafar Ali Khan translated it into Urdu. 10. Zulfiqar, Jiddo Juhdy Aazadi Main Punjab Ka Kirdaar., 443. 11. Muhammad Ayyub Qadri, Ehd-e-Bertania Main Ulema-i-Badayun key Siaasi Rujhanat. [Karachi:Encyclopedia Badayun, vol. 2, 2004], 26. 12. Khawaja Abid Nizami, Molana Abd-ul-Hamid Badayuni Tehreek-e- Pakistan key Unthak Mujahid. [Lahore:Daily Nawa-i-Wakt, July 13, 2001]
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13. Karamat Ali Khan, 23 March Tajdeed-e-Ehad Ka Din. [Lahore:Daily Nawa-i-Wakt, March 23, 1996] 14. Tasveer Husain Hamidi, Ahl-e-Badayun. [Karachi:Encyclopedia Badayun, vol. 2, 2004] 15. Daily Jang, Istaklaal-e-Pakistan Edition. [Karachi:August 14, 1968] 16. Abd-ul-Hamid Badayuni, Khutba-i-Sadarat. [Badayun:Nizami Press, 1941],30. 17. Zulfiqar, Jiddo Juhdy Aazaadi Main Punjab Ka Kirdar., 491. 18. Haider, Tehreek-e-Pakistan Main Molana Abd-ul-Hamid Badayuni Key Kirdar Ki Aik Jhalk., 49. 19. Muhammad Sadiq Qasoori, Tehreek-e-Pakistan Main Ulema wa Mashaikh Ka Kirdaar. [Lahore:Pakistan Movement Worker Trust, 2008], 293. 20. Ibid. 21. Khawaja Muhammad Tufail, Tehreek-e-Pakistan Main Sialkot Ka Kirdaar. [Sialkot:Idara Matboaaty Tehreek-e-Pakistan, 1987], 106-107. 22. Serfraz Husain Mirza, Muhammad Hanif Shahid, Tareekh All India Muslim League. [Lahore:Nazria Pakistan Trust, 2010], 581-82. 23. Dr. Inam-ul-Huq Kauser, Tehreek-e-Pakistan Balochistan Main. [Lahore:Maktaba-i-Aalia, 1986], 28. 24. Ibid., 34-35. 25. Ibid. 26. Ibid. 27. Arif Simabi Sialkoti, Quaid-i-Azam aur Balochistan. [Islam Abad:Monthly Mah-e-Noe, Quaid-i-Azam Number, November-December 1975], 239. 28. Monthly Urdu Digest, Aazaadi Number, August 2003. 29. Muhammad Ali Chiragh, Akabree-e-Tehreek-e-Pakistan. [Lahore:Sang-e- Meel,2003], 756.
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30. Qasoori, Tehreek-e-Pakistan Main Ulema wa Mashaikh Ka Kirdaar., 288. 31. Muhammad Nazeer Khan,Tehreek-e-Pakistan Key Mujahid Hakim Abd- ul-Aziz Chishti. [Lahore:Daily Nawa-e-Wakt, August 26, 2002] 32. Haider, Tehreek-e-Pakistan Main Molana Abd-ul-Hamid Badayuni Key Kirdar Ki Aik Jhalk., 45. 33. Qazi Muhammad Isa, Quaid-e-Azam Meri Nazer Main. [Islam Abad:Monthly Mah-e-Noe, Quaid-e-Azam Number, November-December 1975], 231. 34. Qasoori, Tehreek-e-Pakistan Main Ulema wa Mashaikh Ka Kirdaar., 295. 35. Khawaja Abid Nizami, Molana Abd-ul-Hamid Badayuni Tehreek-e- Pakistan key Unthak Mujahid. [Lahore: Daily Nawa-i-Wakt, July 13, 2001] 36. Haider, Tehreek-e-Pakistan Main Molana Abd-ul-Hamid Badayuni Key Kirdaar Ki Aik Jhalk., 45. 37. Amjad Ali Hamidi, Tehreek-e-Pakistan Aur Ahl-e-Badayun. [Karachi:Encyclopedia Badayun,vol. 2, August 1997], 76. 38. Nizami, Molana Abd-ul-Hamid Badayuni Tehreek-e-Pakistan Key Unthak Mujahid. 39. Qasoori, Tehreek-e-Pakistan Main Ulema wa Mashaikh Ka Kirdaar., 289. 40. Ibid. 41. Haider, Tehreek-e-Pakistan Main Molana Abd-ul-Hamid Badayuni Key Kirdaar Ki Aik Jhalk., 45 42. Mirza, Shahid, Tareekh All India Muslim League., 485. 43. Ibid., 487. 44. Mushaffey Ahmad, Tehreek-e-Pakistan Main Muslmanan-e-Badayun Ka His’sa., 74. 45. Abu Muslim Saddiqui, Tehreek-e-Pakistan Main Ahl-e-Badayun Ki Rustakheez. [Karachi:Encyclopedia of Badayun, vol. 2, 2004], 68.
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46. Mazhar Ali Nusrat, Tehreek-e-Pakistan Aur Ahl-e-Badayun. [Karachi:Encylopedia of Badayun, vol. 2, 2004], 79. 47. Qasoori, Tehreek-e Pakistan Main Ulema wa Mashaikh Ka Kirdaar., 288. 48. Syed Muhammad Razi Abdali, Rehbran-e-Pakistan. [Karachi:Welcome Book Port, 2003], 151. 49. Haider, Tehreek-e-Pakistan Main Molana Abd-ul-Hamid Badayuni Key Kirdar Ki Aik Jhalk.,46. 50. Abd-ul-Hakim Sharf Qadri, Tazkira Ulema-i-Ahl-e-Sunat.[Lahoe:Ma Ktaba Qadria, 1976],204. 51. Mushaffey Ahmad, Tehreek-e-Pakistan Main Muslmanan-e-Badayun Ka His’sa., 71. 52. Azad Bin Haider, Tareekh All India Muslim League. [Karachi:Fazli sons, 2013.],692. 53. Qasoori, Tehreek-e-Pakistan Main Ulema wa Mashaikh Ka Kirdaar., 293. 54. Ibid., 294. 55. Mirza, Shahid, Tareekh All India Muslim League., 455. 56. Nizami, Molana Abd-ul-Hamid Badayuni Tehreek-e-Pakistan Kay Unthuk Mujahid. 57. Abd-ul-Hamid Badayuni, Nawaab Ismail Khan Ka Mukaam Siasi Leadron Main.
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Chapter No. 4
CHAPTER IV
POLITICAL AND RELIGIOUS SERVICES UNDER THE PLATFORM OF ALL INDIA SUNNI CONFERENCE
In the British India, the Hindu leaders intended to keep the Indian Muslims as their subject on the basis of their population. Hindus were united on the platform of INC, but the Muslims were divided into different political and religious parties. The Ulema, whose duty was to keep the Indian Muslims united, not only were contradicted in their religious thoughts but also in politics their differences were very clear. In Hindustan, the number of Sunni sect Muslims was greater than any other Muslim sect, but they had no political platform. In these circumstances, a grand conference was conducted in Murad Abad on 16-19 March, 1925. In this conference an organization “Jami’yyat-ul-Aalia-tul- Markazia” was formed.1 It was known as All India Sunni Conference (AISC). AISC provided religious and political support to AIML. The Ulema associated with AISC threw light on the importance of the Muslim nationalism in their addresses and speeches. They paved the way for the establishment of Pakistan. Molana Abd-ul-Hamid Badayuni was the secretary information for AISC. In October, 1945, when AISC was established in district Badayun, he was selected as the key member of the party. Addressing the procession of Sunni conference Delhi on 6th November, 1945, he described his views in these words: “The Ulema-e-Ahl-e-Sunnah are united on one platform, and if they determine to form an Islamic state in India, Pakistan will be established very soon. Insha’Allah,
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Sunni conference will draw a sketch of Islamic state very soon and will present it to the Indian Muslims”.2
After the formation of AISC, Molana Badayuni took active part in its programs and sessions. He threw light on the importance and significance of the Muslim nationalism and Pakistan Movement in their addresses and speeches. From this platform he paved the way for the establishment of separate homeland. He always supported the candidates of AIML in elections with political and religious passion. He urged to vote for the AIML representative Muhammad Usman for the seat of Delhi. Furthermore, he said never to vote for INC candidate.3 On 5th December, 1945, in Paaca building Mumbai, a congregation by the leaders of AISC was conducted in order to frame Sunni conference. The following Ulema specifically participated: 1. Molana Abd-ul-Hamid Badayuni 2. Molana Syed Ahmad Ashraf khichochavi 3. Molana Mufti Muhammad Ibrahim
These Ulema threw light on the significance and need of AISC in a very clear manner, and the structure of provincial Sunni conference came into being.4 Molana Badayuni wanted to form the branches of AISC throughout India. Mashaikh and Ulema were very active in Badayun city. Molana held a procession at his home in Badayun in January 1946. He described the reformatory and preaching aims and objectives of AISC. At the end of the procession, the working body of Sunni conference district Badayun was established and he was elected the president of this body.5 His political and religious activities in Badayun were very significant in nature. His home became the central headquarter of all these activities. Great
104 processions were held at his home and great leaders were invited in these sessions. Molana was very clear in his thoughts and his speeches were also full of arguments. He enjoyed the very prominent status of “All India Sunni Conference”. He was well aware of his abilities, tasks and responsibilities. So, he issued many important statements in the newspapers in that period. On 16th January 1946, the newspaper “Dabdab-e-Sikandri” released the following statement on which there were signatures of the various Ulema including Molana Badayuni: “The demand of formation of Islamic state in the light of the Holy Quran in the Muslim majority territories on specific level and in the other areas on general level is such a demand which has been preached for centuries by the Mashaikh and Ulema. Their theory of life always remained that there must be development of Islamic obligations in the Indian Muslims so that they may be able to form Islamic state which should be free from interference and slavery of the other nations. In this case Muslim League has been initiating endeavors for several years, for Islamic state of Pakistan. These endeavors have been practically supported by the president of All India Sunni Conference, Peer Jamat Ali Shah and thousands of Ulema and Mashaik. The Ulema, Mashaikheen and other leaders are forcefully favoring Pakistan, and they never bear to be incorporated into the polytheist and non- Muslims as an Islamic stand. It is a fact that INC does not accept the existence of Muslims even as a different entity. That party freely ill-treated and interfered in the religious affairs of the Muslims. Furthermore, it consumed all its
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authority and influence to devastate and demolish the lives of the Muslims. In this situation, it is not possible for the Indian Muslims to work together with it (INC) categorically; even the very work that dismantles and eliminates the power and unity of the Indian Muslims. Indeed, the present election campaign and its results will prove whether the Muslims of India demand Islamic state or not. It’s the responsibility of every Indian Muslim to support AIML in the current provincial elections and make it successful, as they have supported Muslim League in the elections of central assembly. The Muslim parties like Khaksar, Muslim Board and Ahrar are, in fact, the product of INC and leaders of these parties want to end the self-respect of the Muslims at the beck and call of unbelievers. We request the Indian Muslims to support AIML and vote for its representatives in such a critical situation”.6
On 11th February, 1946, a very significant procession of AISC was conducted in Phaphoond under the presidentship of Syed Muhammad Muhaddis Khichochavi (1894-1961). Molana Naeem-ul-Din Murad Abadi (1883-1948) described his views openly regarding INC in this procession. The public was anxiously waiting the speech of Molana Badayuni and there was a continuous demand for this speech. Molana Badayuni, presenting the resolution on the release of Abd-ul-Rasheed, Said: “The threatening behavior, that British government has adopted pertaining to the conviction of Captain Abd-ul- Rasheed, is creating restlessness among the Indian Muslims and all are ready to take any step for their
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serving brother. I appeal the Muslims to wait for the instructions of the Quaid-e-Azam, since the election campaign is approaching fast over our heads. The important thing is to make it successful”.7 (See Appendix-XI)
The leadership of AISC believed that Congress did not accept the existence of Muslims and interfered in their religious affairs. Hindu leaders consumed all their influence to demolish the lives of the Muslims. Molana Badayuni knew that it is not possible for the Indian Muslims to work with them. He requested Ulema and Mashaikh that it was their religious and moral responsibility to support AIML in the current political situation of India. He was clear in his view that Muslim parties like Khaksar, JUI, Muslim Board and Ahrar are, in fact, the product of Congress, so he requested the Indian Muslims to support AIML. From Behrach, the news of visit of Molana Badayuni was sent to the newspaper. The journalist wrote in that news: “Molana Abd-ul-Hamid Badayuni secretary AISC left for Nanpara after participating the general session of Mehmood Nagar Luckhnow on 25 February, 1946. He reached there on 26th February. On the same day at afternoon, a huge congregation was conducted by Muslim League at Nanpara. After the addresses of members of Punjab deputation Molana Badayuni addressed in an inspiring way. The whole crowd promised to support and favor Raja Sahib of Kanpur. At night, at Madarsa Misbah-ul-Uloom, the preparations were made for the address of Molana Badayuni. Raja sahib Nanpara also listen the address of Molana Badayuni with full attention.
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Molana made a brilliant speech on seerat-ul-Nabi SAW. He will deliver address in the constituency of Zaheer-ul- Islam sahib Farooqi; he will deliver addresses on many places, returning Nanpara on 28th February, in favor of Raja sahib Nanpara. After reaching Braili, on 2nd March, he will complete his political work in the constituency of Aziz Ahmad Khan advocate”.8
Molana left for Ajeen, after addressing in Nanparah, Lucknow and Behrach constituencies in the favor of AIML. There, he made an address on the topic of Pakistan Movement. He stayed in Maho Chavni on 3rd March, 1946. From Javrah, he left for Ajmer Shareef and Jay pur on 08th March.9 Leadership of AISC wanted to conduct a huge congregation to show political power of Sunni sect Muslims. So, a deputation of Muslim scholars led by Syed Muhammad Muhaddis Khichochavi met the president of All India Sunni Conference, Peer Syed Jama’at Ali Shah Ali Puri (1841-1951) on 10th May, 1945. It was decided to conduct the next annual congregation of AISC in Banaras. After some days, the dates 27-30 April 1946 were finalized for that splendid conference. Complete preparations were made to make that congregation successful. Weekly Newspaper Dabdaba-e-Sikandri wrote in its editorial about this congregation in these words: “The next day is 27th April. On that day, you will watch the very splendid and great conference of Mashaikh and Ulema-e-Ahle-sunnah on the land of Banaras; for that conference this insipid and barren land has been waiting for. This heart motivating conference will be conducted in the guise of AISC. The servants of Muhammad (SAW) will think on the plans of everlasting achievement under the convincing, faithful and sincere leadership of their
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real leaders in this inconstant life, in order to free themselves from any kind of subservience, to get complete emancipation from any type of penalty in the actual life of hereafter, and to get the real Pakistan’s sacred aim. I expect that the Sunni Muslims can get everlasting and absolute independence, which are allied with the leadership of this congregation. I warmly welcome the main leadership of AISC. Allah Almighty may grant upon me that I may get the happiness of the participation in Sunni Conference Banaras that has purely religious aims, and also the spiritual pleasure having glimpse of the enlightened and poise personalities”.10
On 27th to 30th April the processions by AISC were conducted in Banaras. Every session was presided over by Syed Jama’at Ali Shah despite his weakness. Great efforts were made to make these sessions successful by Molana Naeem-ul- Din Murad Abadi and Syed Muhammad Muhaddis Khichochavi. Molana Badayuni along with other leaders performed the arrangement of the congregation actively. Different proposals were accepted unanimously in this congregation in the presence of thousands of Mashaikh, Ulema and participants. Molana Badayuni was included in various committees that were framed in the congregation. It was decided in the congregation that a curriculum committee should be formed that had the responsibility to design the curriculum; and this committee should be given sufficient time for consideration. One committee was formed in which Molana Abd-ul-Hamid Badayuni was included as a senior member. The congregation of Sunni Conference strongly supported the demand of Pakistan and declared that Mashaikh and Ulema were ready for any sacrifice for the success of Pakistan Movement; they considered it their responsibility to form
109 such a state that would be according to Quran and Sunnah’s principles of jurisprudence. (See Appendix-XII)
A committee of thirteen persons was suggested by this session in order to finalize a whole strategy for Islamic state. Molana Badayuni was also one of the members of this committee. The congregation of AISC proposed the set up of Dar-ul-Muballigheen, according to the needs and requirements of the Indian Muslims. It was announced that in Dar-ul-Muballigheen sincere preachers and orators would be produced who would do work for preaching and publication in a better way. In that institution learned or average, Persian and Arabic knowing Ulema could be admitted, who had a taste for oration and column writing. Further, such scholars could also be admitted who had taught the western education, so that they might preach the western classes after completing the curriculum. The committee of the following persons was formed to edit the curriculum: 1. Molana Abd-ul-Hamid Badayuni 2. Molana Abd-ul-Aleem Saddiqui Meerthi 3. Molana Sibghatullah Shaheed Farangi Mahalli It was also decided that a council should be formed to widen its rules and laws. This council was consist of 07 members. The copies of this legislation were sent to all members. The names of the members are following:
Members: 1. Molana Naeem-ul-Din Murad Abadi 2. Molana Syed Muhammad Muhaddis Khichochvi 3. Molana Abd-ul-Hamid Badayuni 4. Molana Zafar-ul-Din Behari 5. Muhammad Mustafa Raza Berailvi 6. Molana Amjad Ali Aazmi
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7. Molana Abd-ul-Aleem Saddiqui Meerathi This historic congregation has a great significance in the history of India. It supported Pakistan Movement with full political and religious power. Ulema and Mashaikh said that they were ready for this cause. They accepted different suggestion unanimously. Molana Badayuni showed his political and religious wisdom in this session. This session of AISC felicitated tributary on the sincere services and activities of Molana Muhammad Naeem-ul-Din Murad Abadi Nazim-e-Aala AISC, Molana Abd-ul-Hamid Badayuni secretary information AISC and Syed Muhammad Muhaddis khichochavi which they made for AISC. This session admitted that it was due to their sincere efforts that Sunni conference touched that high standard. The following proposal was passed at Banaras on 30th April, 1946. This proposal was presented by Molana Abd-ul-Aleem Saddiqui. “This session announces that the next president of Sunni Conference will be Molana Syed Muhammad Muhaddis Khichochavi, and nazim-e-aala Syed Muhammad Naeem- ul-Din Muradabadi as usual, and nazim information will be Molana Badayuni”.11
A unanimous decision of AISC leading Ulema and Mashaikh was that: “Sunni Conference may advocate the mechanism of AIML that is not anti-Islamic e.g. the efforts of defeating INC in election case. The members of AISC may support every Sunni Muslim nominated by AIML. The Pakistan issue i.e. formation of government under the Islamic Law, on the principal of Jurisprudence is applaud able and favorable”.12
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This decision was signed by fifty five Mashaikh and Ulema and Molana Badayuni was also one of them. On 3rd May, 1946, the 60th congregation of Markazi Anjuman-e-Numania Hind Lahore was held in Badshahi Mosque. This congregation was chaired by Khawaja Kamar-ul-Din Sialvi (1906-1981). Molana Badayuni addressed the congregation in the following words: “The only key to handle all the difficulties of the Indian Muslims lies in the establishment of Pakistan. Our own homeland Pakistan has become the question of the life and death of millions of Muslims of the sub-continent. To lead a free life, we will have to establish our own country or will vanish ourselves. It’s the time of final decision. We have made a decision to remove any barrier in the way of our Pakistan”.13
He sent his message to the cabinet mission in such words:
“The result of ignoring the AIML, only representative party of hundreds of millions of Muslims of India, will be very massive”.14
On 4th May the procession of of Anjuman-e-Numania was conducted in the ground of Islamia College Lahore. The procession was presided over by Peer Sahib Manki Sharif. Molana Badayuni and Arifullah Meerthi addressed this procession.15 Molana appealed that the preaching efforts should be started in the different areas of the city by the district Sunni conference, based on the recommendation of Banaras session. Before the visit to Ajmer Shareef, he immediately started this movement in a few areas of the city along with Molana
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Yaqoob Hussain Zia-ul-Qadri, information secretary for the Sunni conference Badayun and Molana Mufti Muhammad Ibrahim Simti, secretary general of Sunni conference district Badayun.16 To support the Banaras decision of Muslim League, a very significant congregation of district Badayun was held in Jamiye Mosque Shamsi. It was announced in this congregation: “Every Sunni congregation has to contribute according to Banaras decision, it must be necessary to make every sacrifice for achievement of Pakistan”.17
In this procession the address of Molana Badayuni created a strange situation in the sentiments of the Muslims.18 On 20th May 1946, addressing in Sunni conference procession of Phaphoond, he said about the constitution of Pakistan: “Our Banaras Conference has determined that the very government may be termed the Islamic state, in the majority provinces, that may be formed under the light of the Quran and the Sunnah according to the rules of Jurisprudence, and for the establishment of such a state, our every Alim and Shaikh-e-Tareekat is ready to give any type of sacrifice”.19(See Appendix-XIII)
He wanted to convey his message in different areas of his native city Badayun. He was very interested in local level politics so he visited villages and towns to motive Muslim masses for the support of AIML. Molana Yaqoob Hussain Zia-ul-Qadri and Molana Mufti Muhammad Ibrahim Simti were very active members of AISC, so they helped Molana Badayuni in this effort. On 7th and 8th June, 1946, a grand congregation of Sunni Conference was held in Ajmer on the eve of the Urs of Khawaja
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Mueen-ul-Din Chishti Ajmeri (1142-1229). Thousands of Mashaikh and Muslim scholars participated in which Molana Badayuni was notable. The religious sentiments which Molana propounded regarding Pakistan, created peculiar atmosphere.20 Sunni conference Badayun held significant procession on 21, 22, 23, June, 1946, in which Molana Naeem-ul-Din Murad Abadi, Molana Badayuni, Molana Sibghatullah Farangi Mahalli (d. 1964) and the other prominent Ulema addressed.21 Markazi Anjuman-e-Numania was an important forum for the activities of AISC. Grand sessions were held under this forum. In one of these processions Molana Badayuni clearly said that Pakistan had become the question of the lives and death of hundred million Muslims. He obviously said that we had made a firm determination to remove any barrier and hurdle on the way of Pakistan. On 30th June, 1946, a Meeting of AISC was conducted in Kanpur under the presidentship of Hazrat Misbah-ul-Hassan of Phaphoond. A large number of Mashaikh and Ulema participated in it. The sermon was read by Molana Saqib Kanpuri. Besides other Ulema, Molana Badayuni made a speech and said: “Hundreds of Mashaikh and Ulema related to AISC have made Pakistan the aim and part of their lives. They will not accept anything other than that”.22
On 5-6-7 July, 1946, the grand processions were conducted in Madrassa Ajmal-ul-Oloom, Sanbhal district Murad Abad. Molana Badayuni and Syed Muhammad Muhaddis Khichochavi also participated in it.23 AISC conducted huge processions in different cities, in which Molana Badayuni and other prominent leader made speeches. Badayun, his native city had become the cradle of movement. A lot of congregations were conducted in Jamiye Mosque Shamsi. AISC conducted a procession at jamiye Mosque shamsi,
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Badayun on 16th August, 1946, in which Molana made a revolutionary and forceful speech with arguments before sermon and prayer.24 In the same month, more than twenty thousand Muslims were gathered in Jameye Mosque Shamsi, Badayun, on the occasion of Juma-tul-Wida. At this occasion, the Ulema highlighted the significance of Dar-ul-Muballigheen of Ahl- e-Sunnah and the creation of Pakistan in clear-cut and obvious words. Molana Badayuni said in his speech:
“Every scholar of Ahl-e-Sunnah has promised to offer any sacrifice for the movement of Islamic state. Describing the significance, objectives, goals and procedure of Dar-ul-Muballigheen, he told that their scholars would preach as accomplished debaters and orators throughout Hindustan. The students of different languages will be trained in Dar-ul-Muballigheen.”25
The participants of the congregation were informed that Molana Badayuni along with other scholars was arranging the curriculum. In this situation, the local learners will be admitted. As soon as possible, the foreign scholars will be admitted and provided with scholarships. On 29th September, 1946, Molana delivered an animated address on the topic of Pakistan Movement, in a grand congregation of AIML in the city of Jay Pur.26 A Sunni Conference was conducted in Karachi under the presidentship of Shah Ghulam Rasool Qadri, on 12-13 October, 1946. Molana Badayuni addressed in both sessions of this conference. He highlighted the religious and political services of the old representatives of Sunni Conference. During his address, he stated the anti-Muslim policy of the INC. He said in these words.
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“The Indian Muslims should remember the Hindus’ slogan ‘Quit India’ that is encouraging the demanders of independence; the very difficult pronunciation of Hindi is being imposed instead of the very simple Urdu pronunciation, to demolish Urdu. Why is the INC scary of Pakistan”.27 (See Appendix-XIV)
On 16th February, 1947, a great session was held under Bazm-e-Pakistan Rampur, in which Molana participated along with other Ulema. He delivered an exciting address on the Ideology of Pakistan, its importance, need, objectives and significance.28 On 8th to 10th April, 1947, the grand congregations of AISC Behar were conducted in Serbella Thana, Bakhtiarpur district Moonger. These processions were attended by Molana Badayuni on special basis. He said in his address: “Despite that we acknowledge AIML the only representative political party, yet we require the AISC”.29
A lot of processions of Sunni Conference were being conducted in different towns and cities, in which thousands of Ulema and Mashaikh participated enthusiastically. They expressed their religious sentiments regarding Pakistan. One of these orators the name of Molana Badayuni was foremost who described the political and religious importance of creation of Pakistan.30 His relations with Ulema and Mashaikh were very strong; he used these relations in positive way and motivated them for common cause. He appealed them to make Pakistan the part and parcel of their lives. When the fifth session of AIML was conducted in Shamooga on 20th April, 1947, he described the political activities of delegate of AIML that visited the Middle East, in these words:
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“We met the Saudi king and told him about the ideology of Pakistan. Ibn-e- Saood, the king of Hijaz supported it and kept on admitting the political leadership of Quaid-e- Azam. The Egyptian leadership and many other Muslim leaders are of the same point of view and they all are stating that Quaid-e-Azam will be great leader of Muslim world. INC was appealed through a resolution to accept the demand for Pakistan and to cooperate with us regarding the prevention of confusion”.31
He highlighted the plan of Cabinet mission in these words: “The Indian Muslims are angry at whatever the Cabinet mission has changed its own statements, so there is no other option except to boycott the recommendations of this mission and interim government”.32
To discuss some important issues, he met with Quaid-e-Azam on 3rd May, 1947. Very essential matters were exchanged during this meeting. Molana made conversation with Mr. Jinnah on the constitution and law of Islamic state. Quaid-e-Azam told about this: “I definitely agree on the fact that Pakistan’s constitution will be according to the Holy Quran and Sunnah. Western laws and socialism are not the solution of our malady. Very soon the entire world will recognize the comprehension of the Islamic principles.”33
Mr. Jinnah congratulated Molana Badayuni for his sincere services which he performed during his tour of Hijaz and the Arab countries. The political issues were also discussed as well in detail. After this meeting with Quaid-e-Azam, a
117 statement for the newspaper was issued by Molana Badayuni. He said in this statement: “By the will of God, the time is near when the Muslims of India will see the best outcomes of the sincere services and successful politics of their leader. Thanks Allah that the Quaid of Indian Muslims Muhammad Ali Jinnah is consuming his time and energy on the issues with good judgment. The very important thing is that it has been entered in his heart that the recently being determined constitution should be under the Quran and Sunnah. Therefore, I successfully exchanged my views on this essential part in my one hour meeting on 3rd May; and the feelings which I brought from this meeting can never be ignored. Supporting my thoughts great leader Jinnah said, “It is a fact that Islam is the name of such a complete code of life, in which there is the whole system of religion and mundane world. There is no need to follow Balshevism or the other Western laws. Our reign and future will be successful if it will be according to the Quran and Sunnah. A new fervor is being created in the hearts of the masses of the world regarding Islam and following of its laws.” I have judged that Mr. Jinnah is spending his time on this direction, and dedicating his time on research of the Islamic and Quranic politics; by the grace of Allah, importance of Islamic laws are dominant in his passions and feelings. The day is very near when we will establish Islamic state. Be ready for any sacrifice for this success under the system of AIML,
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and keep on strengthening your reorganization”.34(See Appendix-XV)
Since its formation AISC provided religious and political support to Muslim League. The member Ulema of this organization threw light on two nation theory and emphasized the need and importance of the Muslim nationalism. Molana Badayuni’s contributions for Muslim nationalism can’t be ignored. Through his speeches he requested Ulema to work for the great cause of Indian Muslims. In October, 1945, when AISC was formed in district Badayun, he was selected as the key member of the party. He believed that if Ulema would join AIML and work for Muslim nationalism, Pakistan would be established. He took active part in the programs and sessions of AISC and highlighted the aims and objectives of AIML from this platform. He used this platform for a great cause. He ignored the entire temporary benefits for national interest. Through his services he paved the way for the establishment of separate homeland. The congregation of All India Sunni Conference proposed the set up of Dar-ul- Muballigheen and he played his significant role to make it successful. He wanted to work for this organization to fullfil the requirements and needs of the Indian Muslims. He often met with Quaid-e-Azam at different occasions and exchanged his views on variety of important issues concerning Indian Muslims. All this clarify that his inexhaustive religious efforts contributed a lot in paving the way of success for AIML.
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REFERENCES/NOTES
1. Muhammad Jalal-ul-Din Qadri, Tarikh All India Sunni Conference. [Kharian:Saeed Brothers, 1999], 34. 2. Weekly Dabdaba-i-Sikandri, November 26, 1945., 06-07 3. Ibid. 4. Ibid., December 31, 1945., 06. 5. Weekly Al-Faqih (Amritser), Jan 07,1946., 11. 6. Dabdaba-i-Sikandri, Jan 16, 1946., 06. 7. Ibid., March 18, 1946., 06. 8. Ibid., March 11, 1946. 9. Ibid., March 18, 1946., 05. 10. Ibid., April 26, 1946., 03. 11. Jalal-ul-Din, Tarikh All India Sunni Conference., 260. 12. Weekly Dabdaba-i-Sikandri, March 29, 1946., 03 13. Ibid., May 10, 1946., 05. 14. Ibid. 15. Ibid. 16. Ibid., July 03, 1946., 12 17. Ibid., August 26, 1946., 07-09 18. Ibid. 19. Ibid., Jun 10, 1946., 06. 20. Ibid., Jun 20, 1946., 03. 21. Ibid., July 03, 1946., 08. 22. Ibid., August 26, 1946., 07-09 23. Ibid., July 22, 1946., 07. 24. Ibid., July 17, 1946., 07. 25. Ibid., September 02, 1946., 07. 26. Ibid., October 14, 1946., 08.
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27. Ibid., November 11, 1946., 03. 28. Ibid., February 26, 1947., 07. 29. Ibid., April 30, 1947., 06-07 30. Ibid. 31. Ibid., July 17, 1946., 07. 32. Ibid. 33. Ibid., May 21, 1947., 08. 34. Ibid.
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Chapter No. 5
CHAPTER V
SIGNIFICANT ROLE IN RELIGION BASED POLITICS (1947-1961)
Molana Abd-ul-Hamid Badayuni had worked day and night from the platform of AIML and AISC for Pakistan Movement. He knew that his province UP will not be included in Pakistan but despite this his zeal for struggle had not lessened. Soon after the partition of sub-continent, due to anti Muslim policies of Congress his differences had surfaced with the government. To appease the Hindus, Congress government wanted to prohibit the Muslims to sacrifice cow on Eid-ul-Azha. As Molana was having a sway in district Badayun so pressure was put on him from every corner but after offering Eid-ul-Azha prayer, in his sermon he said, “I will offer sacrifice as I have been doing earlier. Every Muslim should perform the act according to his conscience and faith”. After coming back from jamia mosque he offered sacrifice, leading Muslims from every ward to offer the obligatory duty of sacrifice with courage and valor. To highlight the repercussions of this act of Molana, Syed Muhammad Farooq Ahmad wrote in these words: “After this incident Collector and police department envisaged to take different steps against Molana Badayuni. But after this incident of sacrifice, to participate in an important meeting of AIML he came to Lakhnow and from Lakhnow to Bombay for which his speeches were already scheduled and there the arrest warrant kept following him. From Bombay he commenced his travel straight to Karachi, because the
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important meeting of AIML was going to be held there to formulate two different Muslim Leagues for India and Pakistan. During this, migration movement was in full swing and Muslims were being massacred in the trains. Some people shifted from Badayun from whom Molana Badayuni come to know the circumstances”.1
To participate in an important meeting, Molana came to Karachi and on the suggestion of Quaid-e-Azam and Liaqat Ali Khan he decided to live here permanently.2 Religious scholars associated with AISC vigorously participated in Pakistan Movement. Banaras Sunni Conference that was held in 1946 candidly voted for Pakistan and shattered the indivisible India dream of Nationalist Ulema and after the formation of Pakistan, Ulema associated with AISC annulled this organization. In March 1948, at Madrassa Anwar-ul-Uloom located in Multan a gathering of Ulema Ahl-e-sunnat was held and ‘Sunni Conference’ was renamed Jami’yyat Ulema-e-Pakistan (JUP).3 Abu’l Hasanat Syed Muhammad Ahmad Qadri (1896-1961) became the president and Syed Ahmad Saeed Kazmi (1913- 1986) was selected as chief organizer whereas Allama Abd-ul-Ghafoor Hazarvi (1910-1970) and Molana Abd-ul-Hamid Badayuni were selected as the vice presidents.4 Molana Badayuni also performed duties as the president of JUP Karachi. In 1948, Pir Jama’at Ali Shah visited the office of JUP in Karachi and appreciated Molana Badayuni’s work in these words: “I am so happy that JUP is performing its duties very diligently. Molana Abd-ul-Hamid Badayuni, who is the president of this Jami’yyat had spent his life for AIML and Pakistan and handling this Jami’yyat with full power”.5
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Molana Naeem-ud-Din Muradabadi, during his stay at Karachi, called a meeting of local Ulema and wealthy persons to formulate Idara-e-Tabligh (IT), in which Molana Badayuni, Molana Abd-ul-Slam Bandwi and Molana Sahib Dad Khan were appointed as functionaries and from the finance of Sunni Conference, two thousand rupees were given as support so that these persons may accomplish the initial task and set to achieve the objectives of Sunni Council under the title of IT.6 During his stay at Karachi Molana fulfilled his duties regarding the preaching of Islam quite efficiently. He held special meetings with CM of Sindh Ayyub Khoro (1901-1980) and Khawaja Shahab-ul-Din (1898-1977) and persuaded them to observe and enhance the celebrations of Eid Milad-ul-Nabi (SAW). His efforts bore fruit and in Karachi librated Eid Milad-ul-Nabi celebrations were held. Syed Muhammad Farooq Ahmad wrote about this first procession in these words: “This first procession was an exemplary one in the history of Karachi in which Khawaja Nazim-ul-Din (1894-1964), Khawaja Shahab-ul-Din and Mr. Ayyub Khoro participated. In the same manner, the procession led by Ayyub Khoro that year in Karachi never witnessed such a great procession after this and nor the lightning of such a scale. This first step of Molana Badayuni was a best step of his life in Karachi that became a perpetual way of the sect of Ahl-e-sunnat as their most endeared routine”.7
About his participation in Karachi in the celebrations of Milad-ul-Nabi (SAW) celebrations, Shamim-ul-Din wrote in these words:
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“The month of Rabi-ul-Awwal set in. Idara held a procession in accordance to Milad-ul-Nabi (SAW) celebrations which was presided over by Sheikh Muhammad Rafiq president the Karachi Muslim League. Molana Abd-ul-Hamid Badayuni, Molana Abd-ul-Slam Bandwi, Mufti Sahib Dad Khan, Molana Ghulam Qadir Khashmiri and Molana Nasir Jalali were invited in this procession. These Ulema were considered the loving Ulema of Karachi at that time”.8
Other than this the celebrations of the days of four caliphs and Imam Hussain were also started and managed by Molana Badayuni. In these gatherings the Governor General of Pakistan and the PM of Pakistan were also participated.9 After the partition of the sub-continent a large number of people migrated from India to Pakistan and settled in Karachi. They were facing severe trials and tribulations. On seeing these miseries of the migrants, Molana Badayuni to his first residence located at Adam Mosque invited a great gathering of the representatives from almost every province and formulated Markazi Muhajreen Committee (MMC) and in a short span of time MMC became the biggest party of migrants. This organization remained very active in solving the problems of migrants. Unfortunately, some government official didn’t like this organization and there was no way to accept the demands of the migrants. Problems became more complicated but MMC continued to pursue its demands with renewed vigour.10 To solve the problems of the migrants Syed Ahmad Saeed Kazmi (first chief organizer of JUP) described the services of Molana Badayuni in this way: “Complete sympathy and coordination with migrants regarding their settlement and assistance of Kashmiri mujahideen during war along with thorough struggle in
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the implementation of Islamic laws are the notable achievements of Jami’yyat Ulma-e-Pakistan Karachi (JUPK). Molana Abd-ul-Hamid Badayuni is the president of JUPK and the services that he lent being head of Mohajreen Committee can be known from the annual report of the Mohajreen Committee”.11
He has played a zealous role in the implementation of Islam in Pakistan. In 1948, under the leadership of Molana Shah Abd-ul-Aleem Saddiqui Meerathi, Ulema of Sindh had met with Quaid-e-Azam among whom Molana Badayuni was also included and on presenting detailed memorandum, demanded that “constitution of Pakistan be prepared in the light of Quran and Sunna and the ministry of religious affairs should also be established like other Islamic countries”.12
Azad bin Haider, former Secretary of Molana threw light on his struggle in the process of preaching Islam in Karachi in an interview in following words: “Molana Badayuni used to deliver Friday sermon in the Aaram Bagh Mosque. I lived in Leyari. Molana Badayuni’s sermon was very informative, so people from remote areas came to listen to his sermon. I also went there to hear his sermon. My relation with Molana Badayuni was established at that time”.13
About his relations with Ulema of other sects, Azad bin Haider said: “There were friendly relations of Molana Badayuni with Deobandi scholar Molana Ehtisham-ul-Huq Thanvi (1915-1980) and Shia scholar Ibn-Hassan Jarjvi (1904- 1973). These three were Muslim Leaguer and were fast
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friends. Due to these Ulema, there was no dispute between Sunni and Shia in Karachi. If any conflict arose they controlled that. They dealt sect as a personal matter, they did not involve sectarian thoughts in their relations. Molana Badayuni used to arrange two conferences in Karachi, one was Milad-ul-Nabi (SAW) and the second was day of Hussain R.A”.14
To highlight his harmony, Aziz Urfi says: “After partition not only Deobandi and Brelvi but also Wahabi, Sunni and Shia made their separate parties. Molana Badayuni belonged to Brelvi sect. But due to his harmonious and kind attitude, he did not confine himself to his own sect. He participated in the conferences of other sects. In the hour of need, he also discussed his matters with other Ulema”.15
After the creation of Pakistan, people having socialist views became active to bring communism in the country. Masood Khaddar Posh (1916-1985) was prominent among them. The bad treatment by land owners with peasants was common in Sindh. Before the creation of Pakistan, Sindh government to improve the situation of peasants, made a four member committee under the headship of Sir Roger Thomas. On 7th June 1947, Peasant Report was compiled that revealed Sindhhi land owners as sympathizers with the peasants. Masood Khaddar Posh was a member of the committee he wrote a dissent note on the report and emphatically rejected the contention that Sindhhi property and land owners were sympathizers of peasants and demanded the government to uphold the lands and properties of owners and peasants be granted with rights. In this dissent note of Masood Khaddar Posh communist views were manifested and
127 some elements were also not Islamic. So, Molana Badayuni in March 1948 wrote a pamphlet named ‘Communism and Agricultural Equality’ in which he rejected arguments of Masood Khaddar Posh and counted them as contrary to Islam.16 He remained member of different committees that government of Pakistan made to solve different religious matters. To view the moon of Eid-ul-Fitur PM Liaqat Ali Khan issued special orders on 3rd July 1948 in which instructions for respect of Ramazan were also included. Government constituted a committee to decide the view of moon. Molana Abd-ul-Hamid Badayuni, Molana Mufti Muhammad Shafi, Molana Ehtisham-ul-Haq Thaanwi, Molana Muhammad Sadiq and Molana Abd-ul-Aleem Saddiqui were included in the committee.17 Molana Badayuni has always given his views on important topics and issues. Ulema issued an important fatwa regarding loud speaker, telephone, wireless and telegram. Molana wrote his thesis on this and published it. He in his thesis debated logically on important topics. To give his opinion regarding loud speaker he wrote: “Loud speaker whether in front of Imam, back or installed in the wall, Imam’s recitation, the praises of God, bowing the body in prayer, prostration etc will not be justified through loud speaker. Imam’s attention will be diverted to loud speaker due to which humbleness and submissiveness that is required in prayer will be marred. Then there are apprehensions of break down in gadget. If there is a problem in the loud speaker then someone will be in the prostration and other in the bowing”.18
In the same thesis, regarding the testimony through radio, wireless, telephone and telegraph he wrote in an argumentative way: “The testimony of moon through radio, wireless, telephone and telegraph will be against the shariah. This
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will be considered like news and story that theologians have said about. There is a clear cut difference between news and evidence. In modern age the people who confront Ulema should think that in current judicial system any judge will not accept evidence from someone who does not appear himself in the court. Whether the evidence can be accepted from outside in the form of radio, wireless, telephone and telegraph. If the present law cannot accept such evidence then how Islam will accept such evidence and even the evidence is of such a value that concerns with millions of Muslims. When our modern day laws consider ocular evidence compulsory then how Islam can accept evidences based on radio, wireless, telephone and telegraph”.19
About the verification by various Ulema on this fatwa Molana wrote these words: “The same proposition about loud speaker was presented last year in the company of Molana Sahib Dad Khan, vice president of Jami’yyat Ulema-e-Sindh. He pondered about this issue strenuously. Luckily, at that time Molana Naeem-ul-Din Muradabadi and Molana Muhammad Muhaddis Kichochavi were also present in Karachi. Both of these Ulema testified the proposition”.20 (See Appendix-XVI)
According to Shariah on which places mosques can be built? About this critical issue the Ulema issued an important fatwa which was published under the
129 title of “Tameer-e-masajid ka Eham Fatwa”. Molana Badayuni wrote knowledge based views on it. In it he documented his opinion regarding the issue. He wrote: “In every part of Pakistan there is a need of construction and extension of mosques due to the creation of Pakistan and influx of the migrants. In the office of JUP, I have received epistles in abundance. No doubt, the matter of construction of mosques is important from every aspect and demands practicable actions. There are some aspects of this, on which Ulema should ponder, then issue decrees and the rulers and administrators should pay attention to these decrees”.21
By showing erudition on this proposition Molana raised a few important questions. First of all there should be knowledge of the specific difference between conquered and unconquered land and the following few points are necessary. 1. What are the orders for the construction of mosques in the countries conquered through jihad with sword? 2. The orders for the construction of mosques in the countries taken through agreement. 3. What are the orders for mosque construction on the lands of infidels and Hindus who were taken to India through a designed conspiracy and left their lands in Pakistan? 4. Lands that are the property of the state and are located at the roadside, if expansion or construction of mosques is needed to be done then can the land be acquired without getting permission from the state or not. 5. Can the land of infidels living in Pakistan be acquired for the construction of mosques?
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At first glance these problems seem complex and insolvable but those Ulema are to be appreciated as with their foresight and inquiry, they solved these complex issues and taught the coming generations that these humble scholars completed the jurisprudence for every aspect of life. They compiled law and jurisprudence on such a scale that it will serve the world till its existence.22 (See Appendix-XVII) In 1949, the Ulema who had visited the Kashmir sector, along with the president of MJUP Molana Abu’l Hasanat Qadri, Molana Badayuni was included in these Ulema.23 On 05th May 1949, a grand procession was held in Jahangir Park Karachi due to the efforts of Molana Badayuni. In that procession the president of MJUP Molana Abu’l Hasanat Qadri had made a laconic speech.24 Objective resolution is like Megna Karta in Pakistan regarding constitution formation; it was the first step towards the injunction of Islam in the country. On 12thMarch, 1949, parliament accepted this resolution in the period of PM Liaqat Ali Khan. Regarding the role of Molana in the approval of this resolution, his son Muhammad Zahid-ul-Qadri wrote: “Rulers of that time posed a condition that Ulema belonging to every sect should unanimously draw out a plan and submit it to the parliament; at that time Ulema were divided into sects and were not willing to unite. Molana Badayuni through the toil of days and nights made it possible what at first seems totally impossible. He had better relations with Ulema of other sects. To unite the Ulema on the resolution, Molana made lot of efforts and finally the Ulema united on the draft of the resolution”.25
Muhammad Zahid-ul-Qadri further wrote:
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“All the respected Ulema on the invitation of Molana gathered at his residence located at 77 Garden West and unanimously signed the draft formulated by Molana Badayuni and this historic document become such a sword of unity among Ulema that the so called Muslims member of the parliament who were engenders of the English culture of that time were left with no option except to accept the resolution”.26
During Pakistan Movement, Molana did principled politics and never participated in illegal activities. Due to this reason the English government never arrested him nor put him in jail. Even after partition, Congress government could not arrest him but it is the irony of situation that after the creation of Pakistan a few selfish administrators under the safety act arrested him and imprisoned him in Karachi jail. Syed Muhammad Farooq Ahmad wrote about this: “Molana Badayuni was imprisoned in the same cell of Karachi jail where once Molana Muhammad Ali Johar was imprisoned. In Karachi jail, he spent most of his time in educating the prisoners, for the improvement of their morality and led movement for prayer which made prisoners regular in their prayers. In Karachi Jail Molana began gatherings regarding Milad-ul-Nabi (SAW), death anniversary of Imam Hussain and Syedna Ghous-e- Azam. After spending three months in jail he was released from his imprisonment”.27
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Religious sects were astonished at his arrest because during the Pakistan Movement how he combated with Nationalist Ulema and after the formation of Pakistan how he remained busy in the building and progress of Pakistan it was unbelievable that he was imprisoned in the same country. On his arrest, a debate commenced that religious scholar of the stature of Molana Badayuni who believes in cooperation with government why was he arrested. Daily “Qasid” a representative of Jama’at-e-Islami wrote on 23 August 1950: “We were astonished that Molana Badayuni who has high words for the government and was a reverend yet he was entangled in safety act”.28
In this writing Molana Badayuni’s cooperation with government was documented in a strange meaningful and contemptible manner. So, the editor of monthly “Quaid”, Syed Ahmad Saeed Kazmi defended Molana in these words: “On which act, behavior, manner, appearance the jurist ‘Qasid’ had declared him a person with high words and reverence for government. Whether the writing and publication of ‘Communism and Agricultural Equivalence’ against the arguments of Mr. Masood Khaddar Posh is appraise and respect for the government? Whether the publication of decree regarding Loud Speaker, Wireless and Telephone is praise of the authorities”.29
About the support of government by Molana, editor monthly ‘Quaid’ wrote in these words: “The sincere services that Molana Badayuni has provided to Pakistan before and after the independence
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are not hidden from the people of Pakistan. He has sincerely helped the government and authorities. He favored due to shariah and complained under the passion for nation”.30
Syed Ahmad Saeed Kazmi described the arrest of Molana under the Safety Act in these words:
“There is no doubt that in the days of decamping, rooflessness and miserable plight of migrants Molana Badayuni took special interest in their problems and guided them in imploring the government to take notice of their issues. But under some false assumptions, the government has made him the victim of Public Safety Act. Its reality will soon be revealed by the will of God”.31 (For detail, See Appendix-XVIII)
Dr. Khawaja Abid Nizami had described Molana’s arrest in his article with the reference of Khawaja Hassan Nizami’s travelogue of Pakistan. Khawaja Hassan Nizami wrote: “Molana Badayuni is one of my old friends. He had supported and served AIML for many years. During my first travel of Pakistan he arranged a grand party in honor of me and Molana Jamal Mian Farangi Mahalli. Different speeches in our praise were delivered. We also presented our speeches in response. When I returned to Delhi I came to know through the newspapers of Karachi that Molana Badayuni had been arrested for three month under the Safety Act. When I again reached Karachi, I
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listened about Molana Badayuni that three days had left for his release from prison, but an extension in his punishment was expected. I thought that I should do something in this regard. So, I decided to make some effort for his release. So I went to Khawaja Shahab-ul- Din and requested him to release Molana. He released him immediately and his three days pending punishment was also canceled. I was very thankful to him. Hazrat Khawaja Nizam-ul-Din also belonged to Badayun and during his stay at Delhi, he saw seven kings gaining throne and dethrone or died but he always kept himself away from politics. So I wanted to go to Molana Badayuni with the request of separation from politics. My conscience told me that if old political workers like Molana Badayuni would stay away from politics after the establishment of Muslim State, who would guide the Muslim nation regarding the religious aspect of politics”.32 (See Appendix-IXX)
Syed Hussain Imam, an intimate friend of Quaid-e-Azam and Molana Badayuni wrote: “Molana Badayuni used to cooperate with the contemporary government but he show difference of opinion of such a scale that government imprisoned him. Today in the Khatm-e-Nabuwwat Movement and on the proposition of moon’s seeing we remember his great role. He with his will and courage was able to do work that probably no one can do”.33
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For the injunction of Islam in Pakistan PM Liaqat Ali Khan made serious efforts and passed Objective Resolution. He rejected the first report of Basic Principles Committee, so to guide the government regarding Islamic legislature on 21 to 24thJanuary 1951 thirty one learned Ulema gathered in Karachi. That meeting was presided over by Syed Suleman Nadvi (1884-1953). These Ulema compiled twenty two points in the form of a report and under the title of Basic Principles of Islamic State that were presented in the Legislative Assembly on 22nd December, 1952 and then Ulema and members of the parliament gave it a final shape on 18th January, 1953. Molana Badayuni was also one of those Ulema who presented twenty two points.34 In this context daily “Jang” wrote about his role in its publication in these words: “Molana Badayuni was included in those thirty one Ulema who gathered to answer the challenge that Ulema themselves were divided and presented twenty two points as a base of Islamic legislature”.35
Daily “Jisarat” highlighted his services in this way: “After the formation of Pakistan, Molana continuously tried to introduce Islamic system in the country. Due to his family tradition, he remained a part of religious and political movements all his life. He was included in those thirty one Ulema who signed charter of twenty two points and guided the nation towards right destination”.36
In 1952, Saudi government planned an expansion project of Masjid Haraam and Masjid Nabvi (SAW). Such news was reached the sub-continent that like other sacred buildings, Gunbad-e-Khizra would also be demolished. It
136 shocked the whole Islamic world. Molana along with other Ulema started a mass contact movement to obviate Saudi government for that project. Azad bin Haider highlighted this in his interview in these words: “When this news came that Saudi government want to demolish the mausoleums and tombs on the graves of Sehaba then immediately a delegation was constituted under the leadership of Molana Badayuni which visited different cities of East and West Pakistan and took signatures of the Ulema. I was also included in this delegation. With proper planning movement was started from Karachi. Then this delegation went to Sukhar and took signatures of Ulema. At Jamia Naeemia in Lahore, Molana Mufti Muhammad Hussain Naeemi organized a gathering of Ulema when delegation reached there. We stayed for a night at Kamonki. In Gujranwala, we got signature of Ulema as well. Then we went to Rawalpindi. In Peshawar a great gathering of Milad-ul-Nabi (SAW) was organized, we participated in it and got signatures of Ulema. After that delegation was left for Dhaka. Barelvi Ulema participated actively in this movement. Old Muslim Leaguer friends of Molana Badayuni, Nawab of Mehmood Abad and Jamal Mian Farangi Mahalli were also present there and met with us. The delegation also visited other cities and got signatures of Ulema. On coming back, along with these signatures of Ulema an application was sent to Saudi Arabia and a copy was given to Saudi ambassador here. It was demanded from the Saudi government to remain these mausoleums and tombs in the same manner so that these historic places
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remain present and any historian who wants to research, it may become easy for him. But Saudi government didn’t take any impact of it and continued its policy”. 37
Under the leadership of Molana, a delegation was sent to Saudi Arabia. This delegation reached Saudi Arabia on 23rd August 1952 and met with Sheikh Muhammad Sarwar Al-Subawn the vice minister for finance and Sheikh Saleh Kazaz and discussed in detail with conveying the sentiment of Muslims of Pakistan. On this they made sure to delegation that the feelings of the Muslims will not be hurt and shortly the Muslims around the world will be satisfied through a newspaper statement”.38
Zahid-ul-Qadri wrote about this in these words: “Molana Badayuni met with the King and requested him to remain the present Gunbad-e-Khizra in the same manner and at least the height of entrance side building of Medina should be in the way that incomers should keep enjoying the sight of revered tomb from the distance, and told not only the human even animals on the sight of sacred tomb would pray for your government, because we have numerously observed that the caravans of camels when come towards Medina on the glimpse of sacred tomb they shake with happiness and their speed increase. King who was thinking something, smiled on listening these words and the very time called for the engineers to order these two changes”.39
Molana himself wrote about this:
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“King Abd-ul-Aziz Al-Saood regarding the construction of Masjid-e-Nabwi (SAW) during listening the delegation of MJUP and considering the emotions of Indo Pak Muslims and millions of Muslims around the world issued orders that government neither wants to demolish the sacred tomb nor holy places are being altered”.40
While documenting the report of JUP he wrote: “Expansion work in Masjid-e-Nabwi (SAW) is in speedy progress. Members of the delegation are happy that the Saudi government in their meeting with previous delegation of JUP followed the promise regarding building of Qibla direction and sacred tomb and not to heighten four side walls from sacred tomb and nothing change has taken place in the parts of Maasar Mubarka”.41
From the platform of JUP, he tried to promote Islamic values in the society. While preaching Islam he provided valuable services. To highlight religious activities of JUP and Molana Badayuni, Mohsin Faqih wrote: “To save the religious rights of Muslims and to arrange the Islamic law, propagation of religious orders and to act upon the teachings of Quran and Sunnah the only party that is actively doing is JUP. There is not a single movement national or religious in which JUP has not provided its services. To correct morals and manners and to preach and publish and historic gatherings were due to JUP. Keep publish lot of religious literature in a year. It has aim at opening a publishing house soon. Molana
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Abd-ul-Hamid Badayuni is the president of JUP and is providing his entire time to JUP. He has made use of all his abilities in preaching Islam. Through speeches and writings, he gave opinions on important topics. He knew this reality that Muslims are rapidly becoming careless of religious orders which is propagating vulgarity in the society. Considering the importance of preaching Islam he along with other Ulema established Central Anjuman Tableegh-e-Islam (CATI). He was the president of this Anjuman. Like Molana Muhammad Shafi Okarwi and Molana Muhammad Umar Naeemi, learned Ulema were included in the Anjuman”.42
To describe the reasons of establishment of this Anjuman, Molana wrote: “People blame the Ulema but in modern times a successful lawyer never gives consultancies services of few minutes without fee, Ulema also have human needs. Would that there be a disciplined institution that set the preachers free from earning livelihood and this institution prepare preachers according to the modern needs and then arrange to send them everywhere in the world. Ulema having knowledge of different languages and religions should set on work that can break the back bone of opponents. Under these assumptions I have laid foundation of registered CATI. That will never build connection with detestable of politics and modern socialistic movements. Remaining aloof from modern movements will purely do preaching work. It is obligatory for wise and wealthy members of the nation to
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pay attention to this preaching movement. Preaching work will have no connection with problems and activities of government. Our leaders carry on their work. We will continue this preaching work. In preaching movements our institution or preachers will never do any act that create problem for government. So there is a need to make preaching movement successful and compassionate Muslims should pay attention in urgent”.43
About the need and importance of this Anjuman he wrote: “CATI has an eye over the needs of preaching although at present we lack in finance, in spite of this we are appointing our orators who will serve in different parts. We have to manage at least hundred and fifty rupee per month to spend on one preacher and in case of sending abroad traveling expenses will cost other expenses”.44
To incline Muslims towards preaching Islam, he expressed his views: “Islam being a religion has potential to teach and make better the whole globe and from every point of view fulfils a human’s worldly, religious, economic, educational, civil, moral, literary, historic and social needs through providing a complete code of life. So, it is obligatory for the followers of Islam to prevent the humanity from idolatry and atheism”.45
He considered Islam to be a complete code of life needed for the welfare of humanity, so he asserted the importance of Islam in comparison to socialism and communism. He wrote about it in these words:
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“Quran and Sunnah have guidance for all times to come and carry such instructions and laws that ensure success and welfare for humanity so in such a situation in spite of becoming victim of socialism and communism Muslims should exalt Quran and life of Muhammad (SAW). Muslims should stand to call the others towards Quran”.46
To draw attention of the sons of spiritual leaders and heirs of the shrines towards preaching of Islam he wrote: “Our shrines should be inclined towards the ancient shrine system. Spiritual leaders should come out of shrines and be determined to preach Oneness of God in land and ocean by following the simple preaching principles of Islam. Is it not the duty of the followers of Syedna Ghos-e-Azam (1077-1176), Hazrat Moin-ul-Din Sanjri (1142-1229) and Hazrat Baha-ul-Din Naqshbandi to rekindle services that they had rendered for the purpose of preaching”?47
CATI published different booklets for the preaching of Islam which were written by learned Ulema. Third booklet titled as “Tabligh-e-Islam Ki Ehmiat Aur Zarorat” was written by Molana Badayuni the president of the Anjuman in which through the life of Muhammad (SAW) and through the enlightened examples from history of Islam, he concretized the importance of preaching Islam. He wrote about this: “Preaching of Islam was such a highly important duty that he (SAW) has fulfilled even in the times of severe trials and tribulations. In Medina when infidels were giving him life threats and when preaching was
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considered a crime even in that situation he (SAW) remained busy in preaching. Muslim kings of sub- continent paid least attention towards preaching of Islam that provide enemy forces chances to prosper”.48
In this context he wrote: “Islamic countries consider it against the democratic system to start preaching of Islam in a well managed way. Not only in the present time but even in the time of full sway over sub-continent Muslim rulers had neglected the duty of preaching Islam”.49
It is an undeniable reality that Sufis have made exemplary contributions in the propagation of Islam. These Sufis with their character and tolerance persuaded non Muslims to accept Islam. Molana has described the services of these Sufis for the cause of Islam in these words: “There should be applause for the humble Sufi representatives of Muhammad (SAW) who came in sub- continent and established their preaching centers; their shrines were in fact preaching institutions where they were set on hard work. Every aspect of their lives was accomplished and appointed in the farfetched areas of India. If these Sufis had not preached Islam Muslims would not have survive any identity. No doubt our Muslim kings had great wars with infidels, they defeated their enemies but their swords did not penetrate into their hearts. These humble Sufis kindled a passion for preaching of Islam in the hearts of Muslims.”50
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In the sub-continent, missionaries remained busy in the preaching of Christianity. But contrary to this Muslims paid little attention towards preaching of their religion. Molana wished that at university level preaching centers should be established for preaching and propagation of Islam so that the Christian missionaries could be countered in a well-organized manner. He wrote in this regard: “Today thousands of universities and millions of schools are present in the Islamic world. But unfortunately there is no such preaching institution which is present to train preachers to be sent to different parts of the world. It is focused everywhere on modern progress, irreligious and hundreds of centers of immorality that are consuming millions of rupees. And the irony is that Muslims of the world are following that western nations which themselves don’t have a righteous and complete sacred book and are not in the position to present the life of Jesus in front of the world. They have established missionary societies in their countries which consume millions rupees of wealthy Europeans. These organizations are openly preaching in the countries, cities and villages of the Muslims and now for the preaching of Christianity milk, sugar and other edibles are being offered to them in exchange of their faith”.51
He highlighted the different methods in which the missionaries are propagating Christianity in these words: “Every year, missionaries are doing different constructing works for preaching Christianity. Even in the capitals of Islamic countries in the religious gatherings through their
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cunning and deception invite the Muslims to cure them and reasonable numbers of unknowing Muslims go towards them and what believes they present accept them. In the villages and towns Christians are doing their work rapidly. But on our side there is nothing in a disciplined manner”.52
Seventh annual conference of JUP was held on 2 October 1955 at Jahangir Park in Karachi. That was presided over by Molana Shah Abd-ul-Rehman (1892- 1960), a spiritual heir of Beher Chondi Shareef. In his presidential address among the Ulema associated with JUP and their contributions in preaching Islam in Karachi to whom he applauded Molana Badayuni’s name was leading in the list.53 With the efforts of Molana, Milad-ul-Nabi (SAW) gatherings regularly took place in Karachi in which learned scholars delivered speeches. On 27th September, 1959 at Jahangir Park in Karachi, a great Eid Milad-ul-Nabi (SAW) procession was decided to be held for which contacts were made in and outside the country. Colonel Jamal Abd-ul-Nasir (1918-1970), the President of the United Arab Democracy of Egypt issued a historic letter for Molana Badayuni. Along with his companions Molana met with ambassador of Egypt and discussed the nature of the procession that lasts for quarter of an hour. The ambassador promised to participate and read the speech of President. On 27th September 1959, gatherings of Milad celebrations were started. It was presided over by Dr. Mehmood Hussain, the president of Jamia Millia. The ambassador of Egypt participated in it according to the promise he had made earlier. Molana delivered the opening speech. He said in his speech: “Today that respected personality (SAW) is being discussed who reshaped face of human beings and what their lives were. He (SAW) made the humans aware of
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their dignity and described the high esteem of humanity. He said, ‘O human made of soil you are bestowed with highest honor and respect’. He reconnected the broken relations between man and God. He made people understand the unity of God and true form of Prophethood. He said, ‘You have such grandeur that if you make use of mind on one side you will be the owner and heir of God’s land and on other side if your thoughts and conscious remain active land and ocean will be under your sway. Everything that is present in the universe will be yours. First of all you should understand yourself then connect yourself with creator of the universe and create a balance in your actions.”54
To highlight the life of Muhammad (SAW) Molana said: “He (SAW) was a teacher, a trader, a head of army, a judge, a trustworthy and just ruler, a loving husband and a epitome of examples for humans to follow. His sacred life is a source of guide for everyone.”55
The MJUP used to convene All Pakistan Sunni Conferences in major cities of West Pakistan. In these conferences, Molana participated with zeal and zest. From December 10-12, the fifth annual APSC was held in Lahore. On Sahibzada Fazal Hussain move the new office-bearer were elected. Molana was elected as Nazim-i-A’la.56 During Pakistan Movement Molana Badayuni had worked very hard from the platform of different organizations. In spite of this fact that his province UP will not be included in Pakistan and he will have to migrate, his enthusiasm and zeal had not lessened. After partition he migrated to Pakistan and settled in
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Karachi. There he continued his activities regarding preaching of Islam. Due to his efforts special religious congregations were held in which CM of Sindh Ayyub Khoro, Khawaja Shahab-ul-Din and other prominent politicians participated. To solve the problems of migrants he founded Markazi Muhajreen Committee and tried his best to do well for migrants. He made sincere efforts for migrants to settle them in their residents. He tried for their jobs and better atmosphere for their business. He was also one of the migrants so he could feel migrants’ problems very well. He has contributed a zealous role in the process of islamization in Pakistan. He had deep relations with Quaid-e-Azam, so he met with him and presented a demand of Islamization in country. He knew how to work with Ulema of other sect. Deobandi Molana Ehtisham-ul-Huq Thanvi and Shia scholar Ibn-Hassan Jarjvi were his best friends. In their presence, there were no sectarian conflicts. If any dispute was arisen they controlled that with harmony. Socialists became very active in country and they were trying to spread their thoughts. Masood Khaddar posh was one of those socialists who were active to bring communism in the country. Molana wrote books against them, in March 1948 his very important pamphlet, ‘Communism and Agricultural Equality’ was published, in which he rejected the views and thoughts of socialists with strong arguments. He helped government to solve religious matters and he remained member of different committees for this purpose. He wrote booklets on important topics and issued an important fatwa regarding loud speaker, telephone, wireless and telegram. His vision was very broad about all these modern day issues. Objective resolution has a very importance regarding constitution formation; it was the first step towards the process of in country. He was one of those Ulema who played significant role in the approval of this resolution. Under safety act he was also imprisoned in Karachi jail. He used to cooperate with the
147 government and show difference of opinion of such a scale that government imprisoned him. When an Ulema congregation was held on 21 to 24thJanuary 1951 to guide the government regarding legislature, he also participated in it. In this congregation Ulema presented their famous twenty two points. This was one of his great religious services. In 1952, when news was reached at sub-continent that Saudi government planned to demolish holy Gunbad-e- Khizra during the expansion project of Masjid Nabvi, Molana along with other Ulema started a mass contact movement to obviate Saudi government for that project. For this he provided valuable services. He was well aware about the need of preaching, so he tried to promote Islamic values in the society. He thought that Muslims were rapidly becoming careless of religious orders that were propagating vulgarity in the society. Considering importance of it he along with other Ulema established Central Anjuman Tableegh-e-Islam. He was worried about this alarming situation that missionary organizations were busy in the preaching of Christianity, so he wanted to counter them. He wished that at university level preaching centers should be established for preaching and propagation of Islam so that Christian missionary organizations might be countered. When MJUP decided to held All Pakistan Sunni Conferences in major cities of West Pakistan, he not only participated in it but also provided his full support to make them successful. From this we can infer that he gave his full contribution to Islamize not only the common masses rather he realizes the government about the dream of progressed and enlightened nation which can be achieved by following the true message and understanding of Islam.
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REFERENCES/ NOTES
1. Syed Muhammad Farooq Ahmad, Guldasta-i- Aqeedat.[Karachi:JamiahTaleemat-i-Islamia, 1971], 44. 2. Abd-ul-Hakeem Sharf Qadri, Tazkara Ulemay-i-Ahl-e- Sunnat.[Lahore:Maktabaye Qadria,1976], 205. 3. Ghulam Mueen-ul-Din Naeemi, Hayat Sadrul Afazal.[Lahore:Fareed Book Stal,2000], 196. 4. Sahibzada Fareed-ul-Din Qadri, Sindh key Akabreen-e-Qadria ki ilmi wa deeni Khidmat.[Karachi:Qadria publications,1998], 384. 5. Muhammad Sadiq Qasoori, Tehreek-e-Pakistan main Ulema wa Mashaikh ka kirdar.[Lahore:Tehreek-e-Pakistan Workers Trust,2008], 297-298. 6. Naeemi, Hayat Sadrul Afazal., 197. 7. Farooq Ahmad, Guldasta-i-Aqeedat.,45. 8. Shameem-ul-Din, Yadon key Diye.[Karachi:Pakistan Islamic Forum, Vol.1], 95. 9. Qadri, Tazkara Ulema-i-Ahl-e-Sunnat. 206. 10. Farooq Ahmad, Guldasta-i-Aqeedat., 45. 11. Monthly Qaid(Multan),Nov,Dec 1950., 06 12. Qadri, Tazkara Ulema-i-Ahl-e-Sunnat, 206. 13. Azad bin Haider had worked with Molana Badayuni for a long time. Researcher met with him at his house Gulshan-e-Iqbal Karachi for an interview, which was arranged at 13 February, 2013.This reference is a part of that interview. 14. Ibid. 15. Aziz Urfi, Nazrana-i-Aqeedat.[ Karachi:2004], 31. 16. Zahid Hussain Anjum, Encyclopedia wakeyatey Pakistan.[Lahore:Nazir Sons publisher, 2008],236. 17. Ibid., 243.
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18. Zahoor-ul-Hassan Dars, Ahem Fatwa.[Karachi: Nazer printing press], 4. 19. Ibid., 4-5. 20. Ibid., 4. 21. Mufti Sahib Dad, Tameer-e-Masajid ka Ahem Fatwa.[Karachi:Mash’hoor press, 1951], 2.
22.Ibid.,2-3 23. Qari Muhammad Ahmad, Roydad Markazi Jami’yyat Ulema-i-Pakistan, 1949., 48. 24. Ibid., 78. 25.Zahid-ul-Qadri, Nazrana-i-Aqeedat., 47. 26.Ibid. 27.Farooq Ahmad, Guldasta-i-Aqeedat., 45. 28.Monthly Qaid.,03. 29.Ibid. 30.Ibid.,4 31.Ibid.,6 32.Daily Nawaye Wakt. [Lahore:July 23, 2004] 33.Syed Hussain Imam, Guldasta-i-Aqeedat., 26. 34.Anjum, Encyclopedia Wakeyatey Pakistan., 340. 35.Daily Jung.[Lahore:July 24, 1970] 36.Daily Hurriyat.[Karachi:July 24, 1970] 37.Interview Azad Bin Haider, July 23,2013. 38.Qasoori, Tehreek-e-Pakistan main Ulema wa Mashaikh ka kirdar.,298 39.Muhammad Zahid-ul-Qadri,Guldasta-i-Aqeedat.,49. 40.Monthly Badayun.[Karachi: July 1995], 7. 41.Ibid., 6 42.Sahib Dad, Tameer-e-Masajid ka Ahem Fatwa.,6
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43.Abd-ul-Hamid Badayuni, Tableegh-e-Islam ki Ahmiat wa Zrorat.[Karachi:Mash’hoor press], 5. 44.Muhammad Shafi Okarvi, Ghazwa Badar.[Karachi:Mash’hoor press], 6. 45.Ibid. 46.Ibid., 6-7 47.Ibid., 7 48.Badayuni, Tableeghey Islam ki Ahmiat wa Zrorat., 2. 49.Ibid., 3. 50.Ibid., 3-4 51.Ibid., 4. 52.Ibid., 4-5 53.Shah Abd-ul-Rehman, Khutba-i-Sadarat.[ Karachi: Mash’hoor press,1955], 10. 54.Abd-ul-Hamid Badayuni, Khiraj-e-Aqeedat.[ Karachi: Mash’hoor press, 1959],23. 55.Ibid., 25 56.Mujeeb Ahmad, Jami’yyat Ulema-i-Pakistan.[Islam Abad:National Institute of Historical and Cultural Research,1993], 17.
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Chapter No. 6
CHAPTER VI
SIGNIFICANT ROLE IN KHATM-E-NABUWWAT MOVEMENT (1953)
Various insurgencies and conspiracies had started from the beginning of the Muslim history. The enemy forces caused damage to the Muslim unity in disguised shape. There had been the claimers of divinity and the false prophets focus also made its way. Hakeem Muqan’na (d. 777) claimed for himself as a God and Musailma Kazzab (d. 633), Aswad Ansi, Tuleeha, Sajjah, Ustad Seece and Sheikh Mehmood, all as fake prophets, kept on producing turmoil. In the reign of Banu Abbas (749-1258), Abu’l saraya and Babak Khurmi (d. 833) caused acute injuries to the Muslim Ummah through their conspiracies. The range of these conspiracies and insurgencies is spread onto the whole Muslim history. In India the sedition of Qadyaniat thrived in the end of the 19th century. Mirza Ghulam Ahmad Qadyani (1835-1908) who belonged to Qadyan, a town of district Gordas Pur India, established his own school of thought, rejecting alike the historical facts. According to him the Christ (01-33) was neither crucified nor lifted to the heavens, instead he came to Kashmir and died a natural death.1 Neglecting alike the principles of historical investigation, there was only one objective that the concept may be penetrated into the minds that the Christ will not be the real Christ, whose second coming in the world was promised, because he is died and his resembling man will come to the world. After propounding this philosophy, Mirza Ghulam Ahmad claimed that he was the very Christ and he is also a Prophet.
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On 23rd March 1889 after the constant foundation of Ahmadi (Qadyani) sect, Mirza Ghulam Ahmad accelerated his objectives; he started emphasizing on being loyal and submissive to the English rule and on illegitimating the Jehad of sword, in order to get sympathizes of the English government.2 Due to these dogmas and ideas the debates among the righteous Ulema and the Qadyanis commenced. The Ulema accounted for the false dogmas of the Qadyanis on every forum. When the Qadyanis endeavored to accomplish their religious and political determinations by mixing themselves with the AIML, the Ulema associated with the AIML competed with them on this forum as well. The name of Molana Badayuni is the leading one in these Ulema. On 30th July 1944 in Lahore, the annual session of AIML was conducted. On this occasion Molana gave a notice for presentation of resolution to expel the Qadyanis from the AIML.3 The daily newspaper “The Zamindar” published this resolution with this topic:
“The resolution relating to the expunge of the Qadyanis” “Molana Abd-ul-Hamid Badayuni has written that the authorized scholars from all the sects and the Islamic world have unanimously decided that Mirza Ghulam Ahmad and his followers are expelled from the circle of Islam. Thus, they should never be allowed to enter the sphere of AIML. Now there is great coverage in some clubs pertaining to the participation or non participation of Qadyanis in the AIML. That’s why the session of AIML declares that none of the Qadyanis can join AIML in the regard of the unanimous decision of Ulema”.4
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When this resolution of Molana Badayuni was published in the newspaper, the Qadyanis severely protested against it. The secretary General of Ahmadia Anjuman-e-Ishat-e-Islam Lahore Dr. Sheikh Muhammad Abdullah wrote a booklet, in its response, titled “Ulema k Fatwey aur Hazrat Mirza Ghulam Ahmad Sahib Qadyani-- Membran AIMLC ki Khidmat main Zaroori Guzarish.” In the booklet he tried to prove that the Qadyanis could not be declared non-believers in the light of Ulema’s decrees relating to the other sects. In this booklet he wrote in one place: “Think who can survive in League on the basis of the decrees of Ulema. Today Molana Abd-ul-Hamid Badayuni intends to exclude Hazrat Mirza Ghulam Ahmad Qadyani and his followers from the league on the basis of the decrees of Ulema. Tomorrow someone else will rise and will recommend to exclude Deobandis after presenting the decrees of Ulema against them”.5
Dr. Sheikh Muhammad Abdullah after being annoyed at the resolution of Molana Badayuni wrote in on another place in the booklet defending Qadyanis: “Have the Ulema who declare Muslims as non-believers any other hobby apart from expelling the Muslims from Islam? And they exclude those who have published the holy life of Hazrat Muhammad (SAW) in the several languages. They have published the translations of the Holy Quran in many languages of the world and they have conducted to translate it in several other languages as well. They have constructed mosques in the infidel lands. They are non-Muslims according to Molana Badayuni and his like-minded Ulema and then who are the Muslims? Are they Muslims who are decamping the
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servants of the believers? The movement should be like the one who declares the believers non-believers, cannot be the member of the League, so that the curse of turning the Muslims into infidels may be averted. Instead the vice versa is the task of the people like Molana Badayuni”.6
The resolution presented by Molana Badayuni was not allowed to be discussed in the AIMLC due to some political reasons. Minding it, the daily “The Zamindar” wrote the press note on its 11 shaban, 1363 A.H publication. Its title was: “Muslim League and Qadyanis “Molana Abd-ul-Hamid Badayuni’s resolution could not be presented in the AIMLC in which it was demanded that the Qadyanis should be dismembered from AIML because they are non-Muslims. That resolution called for instant attention due to its significance. But unfortunately, the devotees of the modern education are considering the differences between Qadyanis and Islam superficial as Shia-Sunni skirmishes. That’s why they are unable to estimate correctly. Otherwise the fact is that no one can be Mirazai until he declares the Muslims as non-Muslims all over the world and this is the basic demand of the Qadyaniat. The Mirazai consider Miraza Ghulam Ahmad Qadyani a prophet and the denial of a prophet does not entitle to be called a Muslim, so when the Qadyanis don’t consider the Muslims, the real Muslims, the person who calls a Muslim a non-believer cannot himself be termed as a Muslim. There is a difference that is far cry between the Qadyaniat and Islam. No Qadyani may have a sitting
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relation with the Muslims and there should be no Qadyani in any institute of the Muslims. Moreover, the Khlifa of Qadyaniat has discarded AIML by condemning Pakistan and he also has suggested his followers to remain separate from this league. In these circumstances AIML should have specifically parted with the Qadyaniat. But the negligence of this matter capacitated those misunderstandings which were being operated by the opponents of AIML. This misjudgment will not add something to the dignity and autonomy of AIML, but the right minded persons will not do without being pained and the result of this distraction will be implausible definitely. It is astonishing that though AIML can disintegrate with Muslim Khaksars on just surface level differences, why is it silent pertaining to non-Muslim Qadyanis”.7
After the establishment of Pakistan, in November 1947, Sir Zafar ullah Khan (1893-1985) participated as the foreign minister in the Cabinet of PM Liaqut Ali Khan. Consequently, the activities of Qadyanis gradually increased. Mirza Bashir-ul-Din Mehmood started giving provocative statements in the Qadyani’s mouthpiece “Al-Fazal”. On 15th July, 1952, an article named “Last days of Khooni Mulla” was published in “Al-Fazal”. In that article Mirza Mehmood threatening Ulema said: “Yes, the last moment has come, for the revenge on all those righteous Ulema to whom these murderous Mulla have been causing murders. The blood of all those Ulema will be revenged. Revenge against Mulla Abd-ul-Hamid
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Badayuni, Mulla Muhammad Shafi, Ata ullah Shah Bukhari (1891-1961), Mulla Ehtisham-ul-Haq and Mulla Maodoodi (1903-1979)”.8
With these flagrant statements, the Qadyanis started conducting public processions. On 18th May 1952 Qadyani League “Anjuman-e-Ahmadia” Karachi arranged a procession in Jahangir Park in which Sir Zafar ullah Khan Said: “Ahmadia is such a plant as is planted by God himself and now it has been deeply rooted so that it may guarantee the protection of Islam as per the promise of the Quran. And if this plant is uprooted, Islam will not survive as a lively religion but it will become like a withered tree and then it will not provided the evidences of its superiority over the other religions”.9
There are words of Munir inquiry report which throws light on the circumstances which resulted after this procession: “The procession of Anjuman-e-Ahmadia in Karachi has laid an opportunity for turmoil to break out…On the act of Chaudhri Zafar ullah Khan severe exasperation and annoyance spread in Karachi and in the Muslims of Punjab and people severely protested against it”.10
Molana Lal Hussain Akhter called in all Pakistan parties’ conference in Theosophical Hall Karachi keeping in view the gravity of the situation. Molana Abd-ul-Hamid Badayuni, Molana Ehtisham-ul-Huq Thanvi, Molana Jafer Hussain Mujtahid, Molana Muhammad Yousaf and Molana Lal Hussain Akhter signed on the invitation of the conference.11
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Under the presidentship of Syed Suleman Nadvi in the conference, the Ulema unanimously determined for the first time the three demands and presented them to the government. 1. The government should declare the Qadyanis a non-Muslim minority. 2. Chaudhri Zafarullah Khan should be suspended from his post as a foreign minister. 3. The Qadyanis should be suspended from all the key posts.12
In order to get these demands passed by the government, the Ulema decided to call in All Pakistan Muslim Parties Conference. An Ulema board was formulated consisting of important leaders of different religious parties. Its president was Syed Suleman Nadvi. The names of other Ulema are as follows: 1.Molana Abd-ul-Hamid Badayuni 2.Mufti Sahib Dad 3.Molana Shah Ahmad Norani 4.Mufti Muhammad Shafi 5.Molana Sultan Ahmad 6.Molana Muhammad Yousaf 7.Molana Lal Hussain Akhter 8.Alhaj Hashim Guzder 9.Molana Jafer Hussain Mujtahid 10.Molana Ehtisham-ul-Haq Thanvi.13 On 13th July 1952 All Pakistan Muslim Conference was conducted in Lahore in which Ulema and Mashaikh from all over the province participated. In this conference the son of Pir Syed Mehar Ali Shah (1859-1937), Syed Ghulam Muhayy-ul-Din also participated.14 Apart from others, Molana Ehtisham-ul-Haq Thanvi, Molana Abd-ul-Hamid Badayuni and Syed Suleman Nadvi participated from Karachi.15 Khawaja Nazim-ul-Din called in Abu’l Hasanat Syed Muhammad Ahmad Qadri for the meeting. This meeting was held in Karachi and along with Abu’l Hasanat there was Molana Abd-ul-Hamid Badayuni. In this meeting both the Ulema strongly urged PM Khawaja Nazim-ul-Din to exclude Zafar ullah Khan from the government. On that PM Khawaja replied that though they were demanding the segregation of Zafar ullah Khan, they could not speculate how
158 our matters would be deteriorated in case of the segregation of Zafar ullah Khan. In reply to the argument of Khawaja Nazim-ul-Din, Molana Abu’l Hasanat addressed him that they came there to meet noble man of God, and they came to make their demand accepted. They did not know that they were meeting with Zafar ullah’s man. Molana Abu’l Hasanat, after becoming annoyed, said to Molana Badayuni that they should leave that place and said if Zafar ullah Khan was there, all was well; otherwise all the matters would turn upside down.16 On 13th August 1952 Molana Badayuni along with other Ulema met with PM Khawaja Nazim-ul-Din and presented him a written memorandum in which the former demands were repeated. 17 On 16, 17, 18 January 1953, a convention was held in Karachi which consisted of the personals of all schools of thought. In that convention Molana Badayuni participated as a president of JUP Sindh. 18 In this conference the attitude of Khawaja Nazim-ul-Din was termed as negative and the decision of direct action was made and the suggestion of complete separation from the Qadyanis was passed. A general council of noted Muslim leaders and certain religious parties’ representatives was constituted. Fifteen members were named the members of Majlis-e-Amal. The name of Molana Badayuni was included in the first eight members whose names are: 1. Molana Syed Abu’l Hasanat Muhammad Ahmad Qadri 2. Molana Syed Ataullah Shah Bukhari 3. Molana Abu’l Ala Moudodi 4. Molana Abd-ul-Hamid Badayuni 5. Molana Haffiz Kifayat Hussain 6. Molana Ehtishamul Haq Thanvi 7. Abu Saleh Muhammad Jafer Pir Sahib Ser Seena Sharif 8. Molana Muhammad Yousaf Kalkatvi.19
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Before giving practical shape to its program the executive council determined that a delegate based on the selected representatives of Ulema would meet the government and present their demands. Thus, a four members delegation was formed under the leadership of Molana Badayuni and in it the other members were: Peer Sahib Ser seena Sharif Muhammad Jaffer (Dhaka, Bangal), Master Taj-ul-Din Ansari (Majlis-e-Ehrar) and Syed Muzaffer Ali Shamsi (Tahafuz-e-Haqooq-e-Shia). This delegate met Khawaja Nazim-ul-Din on 22nd January 1953 and informed him about their demands. He sympathized with the demands of the delegate but said that he was unable to concede that demands.20 On 20-21st February, 1953, the delegate of the executive council comprised of Molana Badayuni, Syed Suleman Nadvi and Molana Akhter Ali Khan met Khawaja Nazim-ul-Din at Karachi and reminded him that that day was 21st February and one month was elapsed since the notice was sent and so categorical decision should be taken. Khawaja Nazim-ul-Din excused likewise that time also that he was not in a position to accept the demands due to certain difficulties.21 According to Munir Inquiry report:
“PM Khawaja Nazim-ul-Din received a telephone call by Molana Abd-ul-Hamid Badayuni in which Molana Badayuni told that some Ulema were coming to meet him and those who met him the day before were not to be called in at the time of Ulema-e-Punjab’s meeting. On the same day Molana Badayuni reached to Khawaja Nazim- ul-Din at some time of the day. At that time Master Tajud-ul-Din Ansari, Molana Abu’l Hasanat Syed Muhammad Ahmad Qadri and Syed Muzaffer Ali Shamsi were with Molana Badayuni. At that occasion it was
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clearly told to the members of the delegate neither their demands could be accepted nor Khawaja Nazim-ul-Din was prompted to present those demands in the constituent assembly”.22
When the leaders of the executive council were disappointed at the attitude of the PM Khawaja Nazim-ul-Din, it was decided to conduct a three days public procession in Aaram Bagh Karachi. Therefore, Molana Badayuni got permission for the procession.23 Mentioning the services of Molana Badayuni, Molana Allah Wasaya wrote: “Molana Abd-ul-Hamid Badayuni was considered the top leadership of Brelvi sect in Karachi. He knew how should do the work in the masses and he was the man of great qualities. Molana Badayuni was leading from the front in the Khatm-e-Nabuwwat Movement (KNM)” .24
On 24 to 26th February 1953, the grand three days processions were held in Aaram Bagh Karachi under the presidency of Molana Abu’l Hasanat Muhammad Ahmad Qadri. On 26th February 1953, an important cession was conducted to ponder over the situation. Molana Abu’l Hasanat presided over the session. In this important session Molana Badayuni also participated along with other Ulema. In the session it was decided to take the direct action. It was determined that the five volunteers would go to the house of PM and would protest unceasingly in a peaceful manner. The same protest would continue on the house of governor general. Molana Abu’l Hasanat was appointed the first dictator and the public was appealed not to accompany the volunteers.25 The government arrested the key leaders of the executive council on the mid night of 26-27th February. Molana Badayuni was in those arrested leaders.26
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Syed Sa’adat Ali Qadri wrote the account of Molana Badayuni’s arrest in one of his articles: “In the reign of prime ministership of Khawaja Nazim- ul-Din, the movement is at its full swing against the Qadyanis. A grand procession was held in Aaram Bagh under the arrangement of JUP. Molana Abd-ul-Hamid Badayuni’s speech created such an enthusiasm that the audience seemed unbridled. He announced the movement of ‘Jail Bharo’ the people poured and look impatient and anxious to present themselves for the arrest; for weeks ‘Jail Bhro Tehreek’ kept on running through out country; thousands of devotees were being arrested, not only the Ulema but also the people were arrested in abundance until it was difficult to find Qazi and imam for the marriage contracts and for the funeral prayers; and when Molana Badayuni presented himself for the arrest along with Ulema and thousands of followers that was a memorable day for the inhabitants of Karachi. Molana Badayuni was hand cuffed, the atmosphere resounded with the slogans of Takbeer and Risalat. On this occasion he uttered the revolutionary sentences which I can still remember with the modification in words. “Today Abd- ul-Haimd applauds his Lord that he is being handcuffed for the cause of the protection of the honor for the prophet hood. Whereas these are the very hands which wrote the Nat, the praise and the laud of his prophet (SAW). Would that the life of this beggar Qadri was sacrificed on the honor of his prophet and it would be then a great luck”.27
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Molana Badayuni tolerated the persecutions of the prisons in Karachi, Haiderabad, Sakkhar and Lahore. The great tortures could not waver his determination and courage. In that captivism he wrote two books “Kitabo Sunnat Gheron ki Nazer main” and “Phalsaphaye Ibadaat-e-Islami” which became very popular.28 Molana wrote in his book “Phalsaphaye Ibadaat-e-Islami” the background of KNM, its goals and his activities in the jail: “On jail there is a considerable influence of mental revolution that there was a time when we protected the completion of the prophethood and the noble honor of Muhammad SAW openly under the rule of Kuffar-o- Mushrikeen, but today it is unfortunate that a sect whose being a non-Muslim sect is agreed upon by the whole Islamic world and all the sects, it is prohibited to state something about that sect. Its creation was on the beck and call of Britain. That sect enjoys the freedom of expression, we are banned. Instead, we believe that those will receive punishment in this world, who deny the completion of prophethood. Those servants of England and the English persecuted us on the back of their Lords, they will witness that they will lose their powers, ministries and positions. God Almighty may bestow us with perseverance and may our time here be spent on the worship. If we reach outside, we may remain the preachers of the honor of Mustafa (SAW), we neither have come here for terrorism nor we have such notion that the safety of Pakistan may be harmed. Our blood is there in the soil of dear land. Thus how is it possible that
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we may intend its destruction; we acknowledge that there are some people, with us incidentally for the sake of the honor of prophet hood, whose political cult was different from ours. Indeed, they were against the movement of establishment of Pakistan and were the companions of Congress and our relation was with the Quaid-e-Azam’s party. In theologies and dogmas there were differences among us and them still are. But the issue of protection of the honor of prophethood was such a basic issue as a platform was formed due to that”.29
To investigate the reasons of KNM and the insurgencies in Punjab the government of Pakistan formed a commission in the leadership of Justice Muhammad Munir. This commission presented a report after great struggle and delicacy. The report was famous on the name of “Munir Report”. During investigation, different Ulema were interviewed regarding the minority rights in Pakistan. In this regard, the members of the commission met also Molana Abd- ul-Hamid Badayuni and asked him different questions. He answered these questions in the light of Quran and Sunnah. (For detailed Interview see appendix- XX)
In nutshell we can say that Molana Badayuni played a significant role against the ideas and dogmas of Qadyanis. To counter their activities he motivated the Muslims with his strong arguments. Qadyanis were emphasizing on being loyal and submissive to the English rule and this situation has become very dangerous for freedom movement. Molana Badayuni made tours of different towns and motivated Ulema to come out from their houses to fight against this harmful sect.
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Due to harmful and anti Islam ideas of Qadyanis, the debates among the righteous Ulema and the Qadyanis commenced. When the Qadyanis tried to accomplish their religious and political determinations by mixing themselves with the Muslim league, the Ulema competed with them on this forum as well. Molana Badayuni gave notices and resolutions for presentation to expel the Qadyanis from Muslim League. Under the umbrella of Sir Zafar ullah Khan, the activities of Qadyanis gradually increased. Their religious leaders started giving provocative views and statements against righteous Ulema. With these flagrant statements, they started conducting the public processions. To counter their speeches Molana Badayuni came forward and with his argumentative orations changed the situation. In order to get the demands passed by the state the Ulema decided to call in All Pakistan Muslim Parties Conference. Molana was the member of Ulema board which was formulated to counter the activities of Qadyanis. He along with Ulema met with PM Khawaja Nazim-ul-din and strongly urged him to exclude Zafar ullah Khan from the cabinet. Khawaja Nazim-ul-Din did not cooperate with Ulema, so due to his negative attitude the decision of direct action was launched and the suggestion of complete separation from the Qadyanis was passed. When a general council of noted Muslim leaders was constituted, Molana was also included in it. He played his significant role to resolve the issues with government but there was so disappointment at the attitude of the PM on this matter. When protested processions were held in Aram Bagh Karachi, all key leaders were arrested and put into jail; Molana Badayuni was also one of them. He tolerated the persecutions of the prisons in different cities. The inhuman torture and difficulties could not shake his willpower, determination and courage. His active role against Qadyanis in this movement testifies his steadfastness for the cause of Islam, his staunch association with Holy Prophet (SAW) and his belief in the seal of Prophethood.
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REFERENCES/NOTES
1. Syed Qasim Mehmood, Encyclopedia Pakistanica. [Lahore: Alfaisal Nashran, 2008], 695. 2. Murtaza Ahmad Khan Maikash, History of Islam, Vol 2. [Lahore: Maktaba A’la Hazrat, 2009], 344. 3. Janbaz Mirza, Karwan-e-Ehrar, Vol 6. [Lahore: Maktaba Tabsera, 1982], 287. 4. Ibid. 5. Sheikh Muhammad Abdullah, Ulema Key Fatwey Aur Hazrat Mirza Ghulam Ahmad Sahib Qadyani.[Lahore:Ahmadia Anjuman Isha’atey Islam], 8. 6. Ibid., 18. 7. Janbaz Mirza, Karwan-e-Ehrar., 288. 8. Muhammad Ahmad Tarazi,Tehreek-e-Tahafuz-e-Khatm-e-Nabuwwat Syedna Saddiq Akbar Ta Shah Ahmad Norani.[Karachi: Ufaq Publications, 2009], 258. 9. Report Tehqeekati Adalat Bray Fasadat-e-Punjab, 1953.,77. 10. Ibid 11. Shorash Kashmiri, Tehreek-e-Khatm-e-Nabwwat.[Lahore:Matboaatey Chatan, 1976], 90. 12. Muhammad Ahmad Tarazi, Tehreek-e-Tahafuz-e-Khatm-e-Nabuwwat Syedna Saddiq Akbar Ta Shah Ahmad Norani.,261 13. Allah Wasaya, Tehreek-e-Khatm-e-Nabuwwat, 1953., 114-115. 14. Shorash Kashmiri, Tehreek-e-Khatm-e-Nabuwwat.,91 15. Report Tehqeekati Adalat Bray Fasadat-e-Punjab, 1953., 81 16. Allah Wasaya, Tehreek-e-Khatm-e-Nabuwwat, 1953., 155. 17. Report Tehqeekati Adalat Bray Fasadat-e- Punjab, 1953., 128. 18. Ibid., 133. 19. Ibid., 134.
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20. Ibid., 135. 21. Muhammad Ahmad Tarazi, Tehreek-e-Tahafuz-e-Khatm-e-Nabuwwat Syedna Saddiq Akbar Ta Shah Ahmad Norani., 291. 22. Report Tehqeekati Adalat Bray Fasadat-e- Punjab, 1953., 138. 23. Muhammad Ahmad Tarazi, Tehreek-e-Tahafuz-e-Khatm-e-Nabuwwat Syedna Saddiq Akbar Ta Shah Ahmad Norani., 291. 24. Allah Wasaya, Tehreekey Khatmey Nabowat 1953., 260 25. Shorash Kashmir, Syed Ataullah Shah Bukhari.[Lahore: Matboaatey Chatan, 1988], 244. 26. Muhammad Ahmad Tarazi, Tehreek-e-Tahafuz-e-Khatm-e-Nabuwwat Syedna Saddiq Akbar Ta Shah Ahmad Norani., 293. 27. Sa’adat Ali Qadri, Jazbatey Hamid.[Karachi:S.S Printer,2004], 13. 28. Muhammad Sadiq Qasoori, Tehreekey Pakistan Main Ulema Wa Mashaikh Ka Kirdar.[Lahore:Pakistan Movement Worker Trust, 2008], 298. 29. Abd-ul-Hamid Badayuni, Phalsiphaye Ibadat-e-Islami.[Lahore: Idara Pakistan Shinasi, 2010],12-13.
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Chapter No. 7
CHAPTER VII
POLITICAL AND RELIGIOUS SERVICES AS PRESIDENT OF MARKAZI JAMI’YYAT ULEMA-i-PAKISTAN (1961-70)
Molana Abd-ul-Hamid Badayuni rendered great services as the member of JUP for process of Islamization in Pakistan. He worked day and night for the dissemination of the teachings of the Quran and Sunnah, in collaboration with Molana Abu’l Hasanat Qadri, Syed Ahmad Saeed Kazmi and the other Ulema. He was considered the central leader of Jami’yyat due to his abilities and struggle. In January 1961, after the death of Molana Abu’l Hasanat, Molana Badayuni was elected as the president of MJUP.1 There were some rumors that Molana Ahmad Saeed Kazmi had been elected as the central President but the news of selection of Molana Badayuni was wrongly published. Mujeeb Ahmad wrote in this regard: “In a meeting of the general Council of the MJUP, which was held at Jamiah Naimia Lahore, Molana Ahmad Saeed Kazmi was elected as the regular President of the MJUP, while Sahibzada Fazal Hassan was elected as President of the WPJUP, with Allama Mahmud Ahmad Rizvi as Nazim-i- A’la. However, it was reported wrongly in the press that Molana Abd-ul-Hamid Badayuni had been elected as the new central president. In order to avoid conflict and any damage to the party, Molana Kazmi accepted the press-report and withdrew in favor of Molana Badayuni.”.2
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Whether the selection was incidental or unanimous, Molana Badayuni proved his selection right on the basis of God gifted qualities and he made JUP very popular in the public. Molana Kazmi accepted the selection wholeheartedly and he cooperated with Molana Badayuni in any matter. Molana Kazmi appealed to the people of Ahl-e-Sunnat in the monthly ‘Al-Saeed’ to collaborate and cooperate with Molana Badayuni for the improvement and development of JUP. There is one extract from the monthly ‘Al-Saeed: “It is appealed to the Ulema and Khutaba-e-Alh Sunnat to strive wholly to establish the branches of MJUP on their respective places. JUP is the most sovereign league of Ahl-e- Sunnat having centre in Karachi and its central president is Molana Abd-ul-Hamid Badayuni, the member of Islamic Advisory Council”.3(See Appendix-XXI)
On 2nd March, 1961, the government of Pakistan enforced the Muslim Family law Ordinance (MFLO). According to some Ulema, some of its clauses were irreligious and contrary to the nature of Shriah, that’s why the Ulema objected to these clauses. On 2nd of July 1962, a bill was presented for the nullification of the MFLO. The president Muhammad Ayyub Khan (1907-1974) was advocating that bill. Therefore, it could not be cancelled. Molana Badayuni raised his voice against the non-Islamic clauses of the MFLO. He presented a thesis in the Quran Conference held in Rawalpindi; the topic of his thesis was “A thesis on the Muslim family laws” in which he raised questions in a purely erudite manner. He wrote regarding the non-Islamic clauses in these words: “There are clearer injunctions in the Holy Book and Sunnah pertaining to the MFLO clauses on the very important topics of legacy of marriage, divorce, age and the numbers of wives. After the injunctions of God there were some clauses contrary to the Quran and the Sunnah, the delirium in the Muslims was
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imperative. As far as we have studied these clauses, we came to the conclusion that so many blunders have been committed in those laws. It ought to conduct the dialogues with the experts of the Holy Book and Sunnah before the enforcement of those laws”.4
He threw light on the legacy of grand children in these words: “The Holy Quran has fixed the shares of the relatives and in those there are sons, daughters, mother, father, husband and wife. In case ancestor has no children, brothers are also included but the MFLO chose just sons and daughters for distinction to take from heir who was died in their life. They are considered dead after his death. It is out of comprehension from which verse and genre this law has been inferred”.5
According to Molana Badayuni, some of its irreligious clauses were contrary to the Shriah, that’s why the Ulema objected to these clauses. He not only raised his strong voice against these irreligious clauses but also gave suggestions to the government in these words: “There are several other clauses that are contradictory to the Islamic Law mentioned the MFLO. Pakistani Ulema differ that law sincerely and not destructively. Unless these non- Islamic clauses are modified, a great part of the Muslim Ummah has got the right of proper protest. If those clauses of MFLO are changed, there will be no difference”.6 (See Appendix:XXII)
He cooperated with Muhammad Ayyub Khan up to a limit. Where he saw anything contradictory to shariah he would promptly demonstrated his protest.
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Noor-ul-Sabah Begum, a famous worker of Pakistan movement, was impressed by that quality of Molana. She wrote about this: “The president Muhammad Ayyub Khan formed a committee whose purpose was to present reforms for the protection of the rights of women in the country. In that committee there were a few women, a few men and Molana Badayuni. When these reforms were presented to be passed by the president Muhammad Ayyub Khan, Molana Badayuni attached a point of objection. These reforms were enforced after being passed. According to those no man can be involved in polygamy second without the consent of the first wife. Many women from the country went to Muhammad Ayyub Khan in form of delegations. I, apart from all these, reached Karachi airport along with my delegate of Bazm-e- Amal Khawateen. While the president Muhammad Ayyub Khan was leaving for foreign country. He met to us happily. I offered thanks to him and said he was the first personality to impose reforms to alleviate the difficulties of women. Molana Badayuni was standing in the queue behind me. Muhammad Ayyub Khan replied smiling and said o, Baigum Sahiba, I intend to do a lot in your favor but this Molana does not accede to”.7
On the directive of president Muhammad Ayyub Khan a new constitution was enforced in the country on 1st March, 1962. It capacitated the establishment of Islamic Advisory Council (IAC), so that this council give counsel to National Assembly, Provincial Assembly, the president or governor, on the suggested constitution whether it was according to the principles of Islamic legislation or not.
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Its scope was up to the level of just counseling institute and the assembly had the right to accept or deny its counsel. On 30th July, 1962, the announcement for the chairman and members of IAC was made. The former chief Justice of Dhaka high court Mr. Muhammad Akram was selected as chairman. The names of other members were: “Mr. Muhammad Sharif the former Judge Supreme court, Molana Abd-ul-Hamid Badayuni, Muhammad Akram Khan, Dr. Ishtiaq Hussain Qureshi, Molana Abd-ul-Hashim and Molana Kifayat Hussain”.8
Molana Badayuni was the ardent member of IAC. He guided the government on many issues, along with his fellow Ulema and he presented many important suggestions to the council.9 He twice served as the member of IAC for the period of 05, 05 years.10 Syed Muhammad Farooq Ahmad wrote about it: “From the very beginning, Molana Abd-ul-Hamid Badayuni kept on giving such suggestions upon which the constitution of Pakistan should be according to the Holy Quran and Sunnah. When there will be detailed report published by IAC, it will be known which drafts were prepared by Molana Badayuni”.11
He was the old member of Muslim League and wanted to watch that League flourishing in new way. When Muhammad Ayyub Khan enforced Martial law, all the political parties were curbed. Martial law was ended on 08th June, 1962 and on 16th July, 1962, the political parties were reinstated. On the directives of president Muhammad Ayyub Khan the convention of Muslim League was called on 04th to 05th September 1962 in Karachi. Ch. Khaleeq-ul-Zaman presided over the convention. The chairman of convention
172 was Sir Muhammad Yamin Khan. The other participants of the convention were Abu Al-Hashim, Zafar Hussain, Jamal Mian Farangi Mahalli, Molana Abd-ul- Hamid Badayuni, Baigum Jahan Aara, Baigum Shahnawaz and Raja Ghazanfar Ali Khan.12 This league was known as Convention Muslim League (Con ML).13 In 1963, Pakistan got the auspicious opportunity of preparing the Cover of Ka’ba. Since the beginning, the Egyptian craftsmen had been blessed with the preparation of the Cover of Ka’ba. But they had left making Covers of the standard, so Pakistan was assigned that task. From taking permission for preparing Cover of Ka’ba to delivering it to Saudi Arabia, Molana Badayuni was leading from the front. Muhammad Zahid-ul-Qadri giving the detail in these words:
“Before 1962, the Cover of Ka’ba had been prepared and brought from Egypt and was wore on 09 Zulhijjah. But now Saudi government has decided that we will prepare and wear it. In 1961, King of Saudi Arabia bestowed on Molana Badayuni to meet him and he expressed the wish that from next year to onward the Cover might be prepared in our country and might be worn there. He requested Molana Badayuni to give the list of machines for the very purpose. Molana said that the task would be accomplished if God wished according to King’s wish. Today, I want to demand one thing from you, if you promise to fulfill. After hearing the word ‘yes’ by King, Molana Badayuni requested Shah to give one chance of giving this blessing to his country. Next year I along with all the craftsmen and their prepared Cover will attend His majesty. King promptly accepted the request of Molana Badayuni. Due to the blessings of Allah and his apostle (SAW) and the prayers of his ancestors, Molana
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Badayuni was so much blessed that every word spoken by him was fulfilled. And this became a historical incident that it was second event of fortune to Asia and first chance to Pakistan. Then, in 1962, Molana Badayuni made the Cover prepared in Karachi. Then he visited every major city with that Cover to be watched by devotees and after that he left for Makka and the Cover was worn”.14
Under the supervision of a delegate of Ulema led by Molana Badayuni the Cover of Ka’ba was taken to every major city of Pakistan so that the people might watch it. In every city the enthusiasm of the people was remarkable. When that Cover was brought to Multan by the delegate, Sufi Muhammad Younas who was an eyewitness, told in an interview:
“I was young at that time; the news was conveyed that a delegate of Ulema which was letting the people to see ‘Cover of Ka’ba’ was coming to Multan. Many people were gathered. The enthusiasm of the people was worth-observing. The ‘Cover of Ka’ba’ was seen. I was also among the fortunate people who watched it”.15
Molana Jameel Ahmad Naeemi was the part of the delegate which took the Cover to Saudi Arabia. He described that auspicious journey in these words: “In 1963, for the first time there was sacred ceremony of preparation of ‘Cover of Ka’ba’. In this regard Molana Badayuni’s services were stupendous because it was due to him that the arrangement of watching ‘Cover of Ka’ba’ from Karachi to Peshawar and in other cities of Pakistan were finalized. After that ‘Cover of Ka’ba’ was brought from
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Karachi to Makkah by a delegate. Molana Badayuni led this delegate. In this delegate there was a great number of the worthy Ulema and Mashaikh. On the eve of watching Harmain Shareefain and Madina Munawwrah, the devotion and love of Molana Badayuni to the prophet (SAW) was worth-seeing”.16
Molana kept on participating in very important Islamic conferences as the president of MJUP and member of IAC and he bestowed the audience with his insight of knowledge. His conversation was argumentative and knowledge based and it covered all the aspects of the respective topics. In 1963, All Pakistan conference for Islamic studies was held in Sindh University, Hyderabad. Molana Badayuni presided over the conference. He delivered his presidential address on the topic of ‘The knowledge of Hadith’ in which he said describing the importance of Hadith: “As the Holy Quran is a compact divine script which gives every type of direction for life, so pious is the personality of the Prophet (SAW) who is the spokesman of every word of the Holy Book. If the personality of the prophet (SAW) or Hadith be separated from the Holy Quran, or if a doctrine is developed that there is no need of Hadith after the Quran, which matter does remain, in the meaning of the Holy Quran, Shariah, problems, worships, affairs, morality, existence of God, actions and sayings that can be complete or understood without the prophet (SAW)”.17
He said grasping the ideas of nihilists of Hadith: “No one even in the nihilists of Hadith can dare that the prophet (SAW) would impart only the word of God to his
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companions and that the companions of the prophet (SAW) would infer the meanings of the verse according to their reason and comprehension. This is the proved truth and our belief that the being of the prophet incurred the meaning and mystics of the verse of the Quran and that all the companions of the prophet availed the knowledge and instructions of Quran in the light of the sayings and actions of the prophet”.18
Regarding ‘Ijtehad’ his standpoint was: “Indeed ‘Ijtehad’ is a proved fact. But there is an element in us, within the principle and legislation of Ijtehad, which is desirous of ‘Ijtehad’ in step after step. That element has made the delicate and sensitive Ijtehad matter a game…For a Mujtahid there are stiff conditions and acute limitations. For an expert of Ijtehad, the conditions are; having the complete knowledge of the meanings and sense of the Quran, being an expert of Hadith of the prophet (SAW), perfect familiarity with the science of theology and the Ijtehad problems etc”.19 (See Appendix-XXIII)
Living in Con ML Molana Badayuni struggled hard to organize this political organization and he kept on convincing Muhammad Ayyub Khan for the establishment of Islamic system. For the presidential election, the respected Fatima Jinnah was the strong candidate against Muhammad Ayyub Khan. Sunni Ulema and the majority of Ulemaye JUP considered the rule of woman against the spirit of Islam. Their opposition was based on a hadith that “a nation that appoints a woman as its ruler shall never prosper”. The key sunni leaders who gave decree against Fatima Jinnah were Molana Abu’l Hasanat Qadri and Molana Abd-ul-Hamid Badayuni.20
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On December 06, 1964, an All Pakistan Sunni conference was held in Lahore in which 600 Ulema and Mashaikh participated from the West Pakistan. In that conference the announcement in favor of Muhammad Ayyub Khan was made against Fatima Jinnah in the light of the decrees of the key leaders of JUP.21 Azad bin Haider said in his interview: “Molana Badayuni was in Con ML of Muhammad Ayyub Khan whereas I was agent of Fatima Jinnah in Karachi and was on the front for submitting respected Fatima Jinnah’s presidential documents. My settlement with Molana Badayuni was that no matter, Molana Badayuni was with Muhammad Ayyub Khan politically and I was with Fatima Jinnah, we will be together pertaining to the development of Jamiah Taleema- e-Islamia and JUP”.22
Molana was with Muhammad Ayyub Khan for the enforcement of Islam in the country; otherwise he had no intention of worldly baiting. Aziz Urfi wrote about it: “Molana Badayuni trusted on Muhammad Ayyub Khan about Islamic system but he could not understand Ayyub’s policy. No doubt, he offered the first rose of his garden to Muhammad Ayyub Khan while he was busy in his election campaign. But he didn’t commit any act for the flattery of president of the state, which could be objected, nor did he do anything which was against his country. He also never wished to be the member of assembly though it was not difficult in the reign of Muhammad Ayyub Khan. He could easily go on the ticket of Muhammad Ayyub Khan for the national
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assembly. But it wasn’t his caliber. The Ulema like these have better caliber than the membership of assemblies”.23
He was not opportunist politician who endeavor for only the financial benefit, but to him human ties and relation were incumbent. Regarding Molana’s relation with Muhammad Ayyub Khan, Hafiz Bashir Ahmad Ghazi Abadi wrote: “Molana Badayuni was partisan and supporter of Muhammad Ayyub Khan and his league. He always advocated Con ML, but when a great wave of public anger against Ayyub Khan rose, the steps of the veterans were staggered and most of the fellows of Ayyub Khan used abusive words against him but it is God fearing truth that Molana Badayuni didn’t utter a word against Muhammad Ayyub Khan and didn’t give any statement”.24
On 06th September, 1965, Pak-India war started. It created concern in the whole country. MJUP started public contact campaign so that the arrangement to transport the weapons to the border might be conducted. Molana along with the other leaders made tours throughout the country and created fervor in the masses. Mujeeb Ahmad wrote in this regard: “The central organization of the MJUP also made its due contribution during the 1965 war. Although very little is known about its working and organizational structure. Its office-bearers were Molana Abd-ul-Hamid president; Mufti Ghulam Qadir Kashmiri and Molana Khalil Ahmad Qadri Vice-Presidents; Molana Mohsin Nazim-i-A’la; Molana Abd- ul-Wahid Qadri information Secretary and Pir Fazl Usman Farooqi patron”.25
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Molana issued a decree that ‘War against India’ was Jehad. About this decree, the Nazim of JUP Muhammad Mohsin Faqih wrote in these words: “As the first statement of the president was published on newspapers and radio, the president of MJUP issued a decree with the collaboration and cooperation of the members of JUP. In this decree he termed the war against India as ‘Jehad’ and all Ulema Ahl-e-Sunnat and the members of JUP verified and seconded that. This decree was delivered in the whole city of Karachi and in West and East Pakistan”.26
The words of Mujeeb Ahmad about this decree are as under: “Molana Badayuni in cooperation with other Ulema, issued a decree, declaring the War in Kashmir’ Jihad’. On September 08, 1965, in the meeting of the Majlis-e-Amilah of the MJUP, it was decided to send a delegation to Kashmir. After this visit, this delegation presented its report to the Majlis-e- Amilah on October 11. After discussing the report, it was decided to collect funds and relief material, and distribute it among the Kashmiris. On October 17, a deputation led by Molana Badayuni left Karachi for Rawalpindi. On the following day, it met Ayyub khan, who arranged its visit to Kashmir. The member of deputation visited many sectors and distributed relief material”.27
Muhammad Mohsin Faqih threw light on this very important procession: “The session of MJUP was held under the presidentship of Molana Abd-ul-Hamid Badayuni on 11 October, 1965. In that session Ulema-e-Ahle-Sunnat, the Khateeb of mosques and the members of the MJUP from Karachi participated. While
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presenting the resolution, Molana Mufti Ghulam Qadir Kashmiri appealed that the luggage should be transported for Kashmiri migrants within a week and some money should also be presented to the president of Azad Kashmir. Molana Badayuni along with his fellows started collecting the warm clothes and money door to door in Maleer colony. On a two days tour more than a truck of clothes and Rs.2000 were collected” .28
Molana met with Muhammad Ayyub Khan in a form of delegate before its departure and congratulated him on the victories against India. Conversing with the president he said: “Imam and Khutbah-e-Madaris-e-Arabia, the Mashaikh of the convents and their followers and devotees, every individual has played a pivotal role for the safety of Pakistan. The every child of nation is ready to make sacrifice for the protection and glory of the sacred homeland. Today all the individuals of the state are willing to cooperate with you”.29
This delegate of JUP reached from Rawalpindi to Muzaffer Abad and met with the president of Azad Kashmir Khan Abd-ul-Hameed Khan. On 22nd October, 1965, the delegate visited the military camp. Molana Badayuni addressed the young soldiers and said: “You have performed the deeds against the cunning enemy and that has made your name famous throughout the Islamic world. O’ friends, carry on manly…This delegate of 12 Ulema of MJUP has come over here to observe your deeds. We are going to your areas so that, after studying your circumstances and profiles, we may tell your performances to
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the West and East Pakistan rather than to the whole Islamic world”.30
Ulema of the delegate delivered their sermons of Juma prayers in the different mosques of Muzaffer Abad. Molana Badayuni urged the importance of Jehad in the central Jamiye Mosque, in his insightful address. After offering prayer he presented, to the president Azad Kashmir Abd-ul-Hameed Khan and Sardar Abd-ul-Qayyum Khan, the translated Quran of Molana Ahmad Raza Brelvi (1856-1921) and 11000 rupees also. Molana Badayuni as a leader of the delegate of Azad Kashmir expressed his views on radio. At the Bagh in Azad Kashmir he addressed in these words: “O’ My mujahideen of Kashmir, as Pakistan came into being despite the conspiracies of the British and the Hindus, likewise Kashmir will be freed in spite of the mutual conspiracies of America, Britain and the Hindus. It doesn’t matter if our enemies keep on giving India how much covert and overt weapons; India keeps on undeclared attacks on Kashmir and Pakistan; and keeps on wanting Pakistan to be crippled, Pakistan will be victorious by the grace of God”.31
On 24th October, 1965, he delivered the luggage among the migrants, along with his fellow Ulema. The delegate reached Hichra after passing from Bagh. Here he set up the branch of JUP. The members of delegate distributed several hundred blankets, covers and warm clothes. The remaining luggage was submitted to the local staff for further distribution. Another branch of JUP was established in Mir Pur. The delegate reached Lahore after visiting various areas and then it made a tour of Khaim Karan. Addressing the freedom fighters Molana said:
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“Today not only the MJUP is blessing you with prayers, but also the whole Islamic World i.e. Iran, western Jordan, Tunisia and Indonesia are felicitating you. You being soldiers have brightened the name of Pakistan in the world”.32(See Appendix-XXIV)
Muhammad Mohsin Faqih acknowledged his services by writing: “I as the nazim of the MJUP deem it obligatory to felicitate the respected Molana Badayuni that he completed his tour of 18 days to the hill of Azad Kashmir and on all sectors and places of Pakistan, in his day and night struggle; though his eyes sore from many years. He was suffering from breath problem and paralyses. But this old figure carried on the same struggle as his young companions would do”.33
He always had been raising his voice in favor of the right of the forced and subjugated Kashmiri and Palestinian Muslims. On the eve of the establishment of Pakistan the affairs with India started deteriorating. Kashmiri Mujahidin accelerated their struggle for freedom. Molana came into field for their moral support and he prepared the young men to advocate their Kashmiri brothers. He did this by making tours to far and wide areas. Muhammad Zahid-ul-Qadri wrote regarding the favor of Molana Badayuni to Kashmiris: “Pandit Nehru made the army land on Sri Nagar Airport by making full the civil and Cargo aero planes. Then these soldiers occupied the routes of entrance to the valley. In these circumstances the PM of Pakistan sought consultation from Molana Badayuni and requested him to control the condition at any cost. So Molana Badayuni conducted the first
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procession in Aram Bagh. For the first time in his life Molana Badayuni took off his family traditional dress and participated in the procession in the army uniform and made a speech. Then he went to the every small and major city and town from Karachi to Kashmir. Conducting procession he informed people about the severity of the circumstances in the future…consequently a team of volunteers was supplied which occupied the piece of land which is called Azad Kashmir now-a-days”.34
In 1949, the Ulema who had visited the Kashmir sector along with Molana Abu’l Hasanat Qadri, Molana Badayuni was one of them.35 On 05th May, 1949, a procession was held in Karachi, due to his sincere efforts, in which a great speech on Kashmir issue was made by Molana Abu’l Hasanat Qadri, the president of JUP.36 He declared the war of 1965 as Jehad and he reached Kashmir, along with the delegate of twelve Ulema on the Kashmir sector. Through newspaper and magazines he demanded forcefully to the Ulema and Mashaikh to play their role for Kashmir. He wrote a letter entitled ‘Ulema and Mashaikh Ahl-e-Sunnah will make every type of sacrifice for Kashmir’ in the monthly ‘Al-Saeed’. He wrote: “The previous history of the establishment of Pakistan is a witness that the Ulema and Mashaikh Ahl-e-Sunnah cooperated with Quaid-e-Azam from the beginning to the end in Pakistan movement and they made acute sacrifice for Pakistan against Hindu and British. Even today all the Ulema and Mashaikh and the millions of their followers and devotees are determined to make sacrifice for the achievement of Kashmir and in the defensive expeditions of Pakistan. Even the opponents of the president Field Marshal
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Muhammad Ayyub Khan believe in his sincerity. There is no difference in Pakistanis being a nation regarding the defense. Although there are some shortcomings in the constitution and the nation is desirous of proper modification, it doesn’t mean that the nation has no trust in the president. Every elder and younger individual of nation is ready to come on the voice of the president in the matters of the benefit of Pakistan and fights against the enemy. If the president of our state conducts the military training programs in the Madaris-e-Arbia and converts in all the premises of Pakistan, I even at the age of 64 ready for the military training first of all. All the members of JUP and the institutes of Ahl-e-Sunnah take it their duty to participate in this auspicious task. The president of the state should be satisfied about it and feel the pulse of nation by taking rapid suitable steps”.37(See Appendix-XXV)
He always remained active for the helpless Muslims of Palestine. He kept on struggling for them having the membership AIML.38 He himself visited the Palestinian camps to know about their wretched condition. He wrote about his tour: “I observed a few years before in Jerusalem the Palestinians refugees that the Christian organizations are working for these Arab migrant families. The children of Muslim recite the Bible after getting up early in the morning”.39
Arab-Israel war created trance in the whole Islamic world. He tried his level best to cooperate with Palestinians from the platform of JUP. Syed Muhammad Farooq Ahmad wrote:
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“The MJUP remained such an active, lively organization under the leadership of Molana Badayuni, which never neglected the matters of the Islamic world. As the reports of war between the Arabs and the Jews were published in the newspapers, the MJUP declared that war ‘Jehad’ before first of all and it published the huge posters. In Aram Bagh Karachi an important procession of the MJUP along with the collaboration of 12 political parties was held in the chairman ship of ambassador of Syria. In it the attack of Jews was condemned forcefully and the Arabs were advocated. After that the MJUP started a movement in the mosques for the support of the Arabs. Within a week two thousand and five hundred rupees were sent to the Eastern Jordan and many hundred rupees were deposited in the Arab fund of the president of Pakistan. Molana Badayuni since the beginning of the Jews war is continuously recounting that Jerusalem is the first Kibla of all the Muslims of the Islamic world. So the war of Jerusalem is the war of all the Muslims of the world. Thanks God that the stand point of Pakistan has been crystal clear and the Arabs liked it. JUP will not keep silence until Jerusalem and its areas are restored to the Arabs”.40
Hafiz Bashir Ahmad Ghazi Aabadi wrote in this regard: “Molana Badayuni rendered unforgettable services to introduce the Pakistan movement, issue of Middle East, the unity of Muslims and the issue of Palestine and Kashmir to the Islamic world”.41
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Under his presidentship Molana presided over the conferences held in many cities. Professor Manshad Ali stated in his interview about one such conference: “In 1966, a three days conference was held in Ghotvi Hall, Bahawalpur. One of these conferences was presided over by Molana Badayuni. Syed Ahmad Saeed Kazmi was also present. I had studied a thesis on his directive”.42
On 28th September, 1968, an important convention of JUP was held in Lahore. Its presidentship was done by the central president Molana Badayuni. In this session the selection of the appointees of JUP Lahore was executed. He appealed to the Ulema to expand their preaching activities in the villages to counter the activities of the Christian missionaries.43 On 05th January, 1969, the provincial branch of MJUP expressed non- confidence against Molana Badayuni on the pretension that he favored the government and with that the executive body of the West Pakistan JUP appointed Molana Abd-ul-Ghafoor Hazarvi (1910-1970) to the office of central president.44 Mujeeb Ahmad wrote about this situation in these words: “The supporters of Molana Badayuni arranged a meeting of the Majlis-e-Amilah of the MJUP in Karachi, which observed that according to the constitution of the party, the provincial body had no authority to take decision to that effect. Instead it dissolved the WPJUP (Hazarvi group) and appointed an adhoc committee with Molana Mufti Ijaz Wali Khan as its chairman”.45
The political condition of the party was perplexed when Mufti Muhammad Hussain Naeemi the vice president of the WPJUP (Hazarvi Group) resigned from his position in favor of Molana Badayuni.46
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When a movement against Muhammad Ayyub Khan was started, many parties united and this thing played a significant role in the declension of Ayyub Khan. In West Pakistan JUP was the last party which participated in Anti-Ayyub Khan movement. However, Fazal Hussain group and Badayuni group remained disintegrated from it.47 He made MJUP a very active organization during his presidentship. He established its branches whenever he got the opportunity. He introduced JUP in the foreign countries as well. JUP remained active in the solution of any issue of the Islamic World. The celebrities of the Islamic World would participate in the processions of JUP. Syed Muhammad Farooq Ahmad wrote: “Introducing JUP to the whole Islamic World, Molana Badayuni established the solid relations between the Islamic World and JUP. In JUP’s works, the issues of the Islamic world were especially in preferences apart from the problems of Pakistan. There is probably any rare problem of the Islamic World which was not voiced and supported by JUP”.48
He had personal relations with Shah Faisal, the president Nasir, Dr. Muhammad Hayyee, Abd-ul-Salam Arif, Mufti-e-Azam Palestine Syed Ameen- ul-Hussaini and the Mufti-e-Azam Russia. These persons would often come to Pakistan on the invitation of Molana Badayuni.49 Azad bin Haider said in his interview: “Molana Badayuni was very shrewd and he was a man of controlling the circumstances. Once the ruler of Saudi Arabia, Shah Faisal came to Karachi. The arrangements were made for his Aftari. There were the Arabs and the Pakistanis in great number. The Ulema of the other sects were also invited. Molana Badayuni asked Molana Ghulam Qadir Kashmiri to
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shorten his Aftari and after eating one date he should give (Azan) a call for prayer. He said that he would stand on the prayer mat for lmamat. So it was done and thus Shah Faisal offered prayer behind Molana Badayuni”.50
The delegates of the MJUP made tours to Saudi Arabia, Egypt, Iraq, Tunisia, Nigeria, Kuwait, Iran and Bahrain. To make relations strong with the Islamic World was the key obligation of JUP. Molana Badayuni had special meetings with Shah Faisal, Jamal Abd-ul-Nasir, King of Iran, Chu-en-Lai and Habib Borkeeba.51 He offered twenty two pilgrimages. For a period, he gave Dars-e-Quran on radio Pakistan Karachi and its copies are saved in the central production library of Pakistan.52 He was a great poet as well. His ‘Natia’ verses became very famous.53 (See Appendix-XXVI)
Engrossed in the national services passion, he worked day and night and due to that his health was badly affected. Due to paralysis and rupture of the artery he was admitted in Jinnah Hospital Karachi, where he died on 20th July, 1970. On his demise a great sorrow and melancholy was expressed in and outside the country.54 (See Appendix-XXVII)
The famous poets uttered the historical stanzas.55 (See Appendix-XXVIII)
His funeral prayer was led by Molana Muhmmad Mukhtiar Ashraf Khichochavi. His tomb is in Jamiah Taleemat-e-Islamia, Mangho Pir Road Karachi.56 He was a great, sincere and devoted worker of JUP. After the demise of Molana Abu’l Hasanat, when he became the president he worked day and night
188 to make this party popular in public. When the government of Pakistan enforced the Muslim Family law ordinance he objected to its irreligious clauses. His arguments were very strong on this issue, so he raised questions in a purely erudite manner. He had good relations with Muhammad Ayyub Khan and he supported him in religion based politics. This support and relation was not due to worldly benefit and not based on blind respect, where he saw anything contradictory to shariah, he promptly demonstrated his protest. As the zealous member of Islamic Advisory Council he guided the government on many issues and presented many important suggestions and decree in the light of Quran and Sunnat. During Martial law, all the political parties were curbed but when on 16th July, 1962, the political parties were reinstated, Molana made efforts to make Muslim League an active and progressive party again. When under the presidentship of Ch. Khaliq-ul-Zaman the convention of Muslim League was called in Karachi, Molana not only participated in it but also worked hard to make it successful party. He proved himself as the ardent worker of Con ML. Living in Con ML he struggled hard to organize this political party. It was 1963, when Pakistan got the auspicious opportunity of preparing the Cover of Ka’ba. Under the supervision of a delegate led by Molana it was taken to every major city of Pakistan and then was brought to Makkah. He was keen interested to spread the Islamic values in the society, so he participated in important Islamic conferences as the president of MJUP and he bestowed the audience with his insight of knowledge. He had a full command on assigned topics, so his sermons were argumentative and knowledge based and it covered all the aspects of the topics. For the presidential election, the respected Fatima Jinnah was the strong candidate against Muhammad Ayyub Khan. Molana considered the rule of woman against the spirit of Islam. So he supported Ayyub khan in that election. He was with president Ayyub for the enforcement of Islam in the country;
189 otherwise he had no intention of worldly benefits. He was not opportunist politician who endears only the financial benefit, but to him human ties and relation were incumbent. During the Pak-India war 1965, he started public contact campaign, so he along with the other leaders made tours throughout the country and created fervor in the masses. He declared this war as ‘Jehad’ and he reached along with the delegate on the Kashmir sector. Through newspaper and magazines he demanded forcefully to the religious leaders to play their key role for Kashmir issue. He always had been raising his powerful voice in favor of the right of the subjugated and helpless Kashmiris. On the eve of the establishment of Pakistan, Kashmiris accelerated their struggle for freedom. Molana came into field for their moral support and he prepared the nation to advocate their Kashmiri brothers. He always remained active for the helpless and forced Palestinian Muslims. He himself visited the Palestinians camps to get information about their plights. During Arab-Israel war, he tried his level best to cooperate with Palestinians. He made MJUP a very effective and popular organization during his presidentship. He remained active in the solution of any issue of the Islamic World. Due to his dedication and devotion the celebrities of the Islamic World participated in the processions of JUP.
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REFERENCES/NOTES
1. Muhammad Sadiq Qasoori, Tehreek-e-Pakistan Main Ulema Wa Mashaikh ka Kirdar. [Lahore, Pakistan Movement Workers Trust, 2008], 299. 2. Mujeeb Ahmad, Jami’yyat Ulema-i-Pakistan 1948-1979. [Islam Abad:National Institute of Historical and Cultural Research, 1993], 22. 3. Monthly Al-Saeed (Multan), January 1963, 05. 4. Mohsin Faqih, Aaili Qwanin per Molana Abd-ul-Hamid Badayuni ka aik Maqala. [Karachi:Markazi Jam’iyyat Ulema-i-Pakistan], 02. 5. Ibid., 03. 6. Ibid., 07. 7. Noor-ul-Sabah Baigum, Pakistan ki Mash’hor Shakhsiat Meri Nazer Main. [Lahore:Sheikh Ghulam Ali and Sons], 55. 8. Zahid Hussain Anjum, Wakiaatey Pakistan,vol.1. [Lahore:Nazir Sons Publishers, 2008], 718. 9. Nasir-ul-Din Saddiqui, Bazurgan-e-Qadria. [Karachi:Islamic Foundation of Pakistan,1999], 225. 10. Azad Bin Haider, Tareekh All India Muslim League. [Karachi:Fazli Sons Private Limited, 2013], 681. 11. Syed Muhammad Farooq Ahmad, Guldasta-i-Aqeedat. [Karachi:Jamiah Taleematey Islamia,1971], 48. 12. Anjum, Wakiaatey Pakistan., 742. 13. Due to calling the convention of Muslim League, the name of this faction was termed as Convention Muslim League. 14. Zahid-ul-Qadri, Nazrana-e-Aqeedat. [Karachi:B.5/9 Nazim Abad No.4, 2004], 50. 15. Interview with Sufi Muhammad Younas, Multan, May 07, 2015.
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16. Jamil Ahmad Naeemi, Hayat-e-Jamil Ma’a Afkarey Jamil. [Lahore:Maktaba Ahl’Sunnat Jamiah Nizamia Rizwia, 2008], 210. 17. Abd-ul-Hamid Badayuni, Khutba-i-Sadarat. [Haider Abad:Sindhh University,1963], 03. 18. Ibid., 04. 19. Ibid., 06. 20. Mujeeb Ahmad, Jami’yyat Ulema-i-Pakistan 1948-1979., 23. 21. Ibid., 24. 22. Interview with Azad bin Haider, Karachi, Feb 13, 2013. 23. Aziz Urfi, Guldasta-i-Aqeedat., 54. 24. Hafiz Bashir Ahmad Ghazi Abadi, Guldasta-i-Aqeedat., 35. 25. Mujeeb Ahmad, Jami’yyat Ulema-i-Pakistan 1948-1979., 26. 26. Mohsin Faqih, Markazi Jami’yyat Ulema-i-Pakistan ka dora. [Karachi:Mash’hor press], 04. 27. Mujeeb Ahmad, Jami’yyat Ulema-i-Pakistan 1948-1979., 27. 28. Mohsin Faqih, Markazi Jami’yyat Ulema-i-Pakistan ka dora. [Karachi:Mash’hor press], 06-07 29. Ibid., 12. 30. Ibid., 24. 31. Ibid., 32. 32. Ibid., 56. 33. Ibid., 63. 34. Zahid-ul-Qadri, Nazrana-e-Aqeedat., 49. 35. Muhammad Ahmad Qadri, Royedad Markazi Jami’yyat Ulema-e- Pakistan.[Karachi:1949], 48. 36. Ibid., 78. 37. Monthly Al-Saeed (Multan), January 1963, 02. 38. The 25th annual session of AIML was held in Lal Bagh Lucknow on 07th October 1937. In that session a resolution was passed in the favor of the
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Palestinians, Molana Badayuni advocated the resolution. On 24th March, 1940, Abd-ul-Rehman Saddiqui, who was turned from the Palestine Conference in Egypt, presented the resolution regarding Palestine. Molana Badayuni supported that resolution. Sarfraz Hussain, Muhammad Hanif Shahid, Tareekh All India Muslim League. [Lahore:Nazria Pakistan Trust, 2010], 367-375. 39. Abd-ul-Hamid Badayuni, Tableegh-e-Islam Ki Zrorat Wa Ahmiat. [Karachi:Msh’hor Press], 04. 40. Farooq Ahmad, Guldasta-i-Aqeedat, 48. 41. Ghazi Abadi, Guldasta-i-Aqeedat, 34. 42. Interview with Prof. Manshad Ali, Bahawal Pur, May 27, 2016. 43. Mujeeb Ahmad, Jami’yyat Ulema-i-Pakistan 1948-1979., 31. 44. Ibid 45. Ibid., 32 46. Ibid. 47. Ibid., 33. 48. Farooq Ahmad, Guldasta-i-Aqeedat., 46 49. Abd-ul-Hakeem Sharf Qadri, Tazkira Ulema-i-Ahl-e-Sunnat. [Lahore:Maktaba Qadria, 1976], 207. 50. Interview with Azad bin Haider. 51. Farooq Ahmad, Guldasta-i- Aqeedat., 25. 52. Saddiqui, Bazurgan-e-Qadria., 228. 53. Molana Badayuni’s Natia Kalam became very popular. His Naats are very famous in the country. HAKEEKAT MAIN WO LUTFEY ZINDGI PAYA NAHI KRTY JO YADEY MUSTAFA SY DIL KO BEHLAYA NAHI KRTY 54. At his death national newspapers Jang, Hurriyat and Jasarat offered homage and admitted his services. Muhammad Yahyah Khan, President of Pakistan, issued special letter of condolence. Different organizations
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and societies published letters of sympathy. Ambassador of Egypt, Ambassador of Morocco, Molana Modudi, Alaudin Saddiqui president Islamic Advisory council and vice chancellor Punjab University, Molana Fazal-ul-Rehman Madni of Madina Munawwra, Molana Jamal Mian Farangi Mahalli, Pir Fazal Usman Mujaddadi of Afghanistan, Syed Muzffar Ali Shamsi Secretary All Pakistan Shia Conference and Raja Hamid Mukhtar Chief Administrator Auqaf sent electronic messages of condolence. 55. Sabar Barari Qadri, Dard Kakorvi, Syed Sailfi Nadvi, Hadi-ul-Qadri and Syed Fateh Ali Haidri wrote historical stanzas. 56. Molana Badayuni was buried in the boundary of Jamiah Taleemat-e- Islamia, Karachi. Dr. Muhammad Abdullah, a pupil of Molana Badayuni, told reasearcher during an interview that at the time of burial, land was felt hard; someone raised a voice that lion (Molana Badayuni) had a land like him. During research, Researcher with Muhammad Ali Javaid and Dr. Waqas visited the tomb of Molana Badayuni at Mangho pir, Karachi. In the boundary of tomb some pakhton boys were playing cricket. Malang Jan, a watch man, welcomed us. He was appointed by Shahid Amir, grandson of Molana Badayuni, for looking after the tomb. We prayed for Molana Badayuni and his son Abid-ul-Qadri while standing before their graves.
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Chapter No. 8
CHAPTER VIII
EDUCATIONAL SERVICES AND ESTABLISHMENT OF JAMIAH TALEEMAT-E-ISLAMIA
Molana Badayuni belonged to an educated family of Badayun. His forefathers were considered great scholars of their time. His father Hakim Abd- ul-Qayyum was admired for his religious and educational services. Molana Badayuni got his religious education from Molana Abd-ul-Muqtadir Badayuni and Molana Abd-ul-Qadir at Madrissa Qadria, Badayun. He served as Deputy Administrator in Mudrissa Shams-ul-Uloom Badayun. He served in the same institute as a teacher and Mufti for ten years. Owing to his teaching and communicative expertise, he was given the title of “Lisan-ul-Hind”. He made serious efforts to make significant development in the field of education and played pivotal role to enhance education in Badayun before the Indo-Pak partition and in Karachi after partition. He worked with different organizations to improve education, and established some educational institutes. In 1958, with the help of Azad bin Haider and some other companions, he established ‘The Muslim Educational Society’ (MES) in Karachi and became its first president. Azad bin Haider wrote in this regard: “Molana Abd-ul-Hamid Badayuni encouraged us and not only he liked the name ‘The Muslim Educational Society’ for organization but also accepted its presidentship”.1
In 1963, due to his untiring efforts, Karachi Municipal Corporation allotted a room (room no 12) in Bahadur Shah Market at first floor as office to
195 the Muslim Educational Society. The office was inaugurated by the then ambassador of Iraq, Syed Abd-ul-Qadir Gilani. In this way, the office of MES, which was transferred earlier from Darya Abad to Behar Colony, now it was once again transferred to Bahadur Shah Market.2 He had strong relations with the ambassador of Iraq Syed Abd-ul-Qadir Gilanai. In 1963, on his request, Mr.Gilani inaugurated the Pakistan Muslim Boys Secondary School in Dastgeer Colony.3 Azad Bin Haider wrote in this regard: “An application for allotment of a plot was submitted by Muslim Boys Secondary School Behar Colony and after a great struggle a plot no. S.T 10 was allotted in 15 Dastgeer Colony Federal B-Area, Karachi. Its area was larger than one acre. Its foundation stone was placed by Syed Abd-ul-Qadir Gilani, ambassador of Iraq. Mr. Ubaid-ul-Rehman advocate, Chairman Union Council Dastgeer Colony was the Chairman of welcome committee. At this occasion, Molana Abd-ul- Hamid Badayuni, president of MES was also present there”.4
In 1964, MES started the monthly “The Mashriq”. Hakim Muhammad Saeed (1920-1998) inaugurated it. Molana was present at this occasion too.5 Once in his address, Molana emphasized the importance of education in these words: “Muslims alone enriched the world with their precious learning and wisdom but unfortunately they are themselves begging today. It’s our duty to equip ourselves with essence of learning and also to fill with it the empty wallets of the seekers”.6
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He wanted to establish such an institute in which students would be taught world languages along with ancient and modern disciplines and where they would be taught world religions and they would have full command on scientific and modern Knowledge also. For this purpose, Anjuman Taleem-ul-Islam (ATI) was founded. One of the main objectives of ATI was the establishment of a Jamiah. At last, after a long struggle, the construction of a splendid institute was inaugurated. The establishment of Jamiah Taleemat-e-Islamia (JTI) was one of the great educational achievements of Molana. For the construction and development of this institute, he worked day and night. He visited abroad and requested the different rulers of the world for donation for the institute. He exerted his energies to materialize the dream of establishing a great institute. To highlight the objectives of JTI, Molana Badayuni wrote: “The Jamiah Taleemat-e-Islamia, is a missionary institution which provides higher education to students who along with Islam, have sufficient knowledge about other religions, and may be capable of presenting holy Islam in English and French language. Buildings have been constructed for the preliminary work, and Qaris and teachers from Egypt and Pakistan have commenced the teaching and learning process. The Jamiah provides all the necessities for the pupils. God willing, different books and tracts would be published on behalf of the Institution”.7
To describe the objectives of JTI with the reference of Molana Badayuni, Abid-ul-Qadri wrote: “Molana Badayuni once said that he couldn’t bear that modern educated men had no knowledge of Imamat, Khitabat and decree, in the same way he could not bear that a religious
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educated person could progress to the imamat of a Mosque only”.8
Describing the objectives of JTI, Syed Muhammad Farooq Ahmad wrote: “No doubt the whole life of Molana Badayuni was devoted to preaching, education, religion and spiritual services, but his main cause of stay in Pakistan was to establish such an institute in which ancient and modern disciplines could be amalgamated at one place. Modern education should be provided with the traditional education. He was of the view that the Ulema should be taught some foreign languages along with Arabic and they should study the different religions comparatively. A vast library should be established in that Jamiah”.9
The first ordeal in the way of establishing a Jamiah was to have a piece of land for construction. Molana remained in touch with the higher authorities and the government representatives to get a piece of land. During a conference, G. A. Madni, commissioner of Karachi promised to provide a piece of land for the Jamiah: “Molana Badayuni is one of the esteemed leaders who devoted their services for nation from Khilafat movement to the establishment of Pakistan. There is no parallel of such practical services as Molana Badayuni provided during the Pakistan movement. I am so sorry that such a man is facing trouble to get a piece of land. I try that a good piece of land at suitable site for construction of Jamiah to be provided”.10
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After continuous struggle for many years, the government provided 15 acres at Mangho Pir Road for construction of Jamiah. Muhammad Ayyub Khan, president of Pakistan, laid a foundation stone of JTI. Syed Muhammad Farooq Ahmad wrote in this regard: “For eight years, Molana Badayuni tried to get a vast building in Hindus’ forsaken land to start a whole program of JTI. But he did not succeed, so at Mangho Pir road, 15 acre piece of land was gained from government. In provision of this land, Mr. Madni ICS, elder son of Nawab Ismail Khan, tried his best; he also explained the sketch of JTI to Muhammad Ayyub Khan the president of Pakistan. The praiseworthy president accepted to lay foundation stone of JTI. This foundation stone laying ceremony proved to be a historical conference. In his presidential address Muhammad Ayyub Khan appreciated the sketch of JTI very much. He announced grant of one rupee for the establishment of JTI”.11
On 3rd September 1962, Muhammad Ayyub Khan inaugurated the JTI. Molana Badayuni, president of Jamiah, presented the Spasnama, in which he threw light on the attitude of modern educated people towards the religious disciplines. In this regard, he said: “It is a reality that our educated people don’t have sufficient knowledge about Islam and symbols of Islam and there is a vast gulf between the Ulema and the modern people. We severely realize that there is an acute need to lessen this difference and to make the situation well since our differences are not personal. The foundation of our lives is on the orders of Din and Kitab-o-Sunnat. The people who have differences with us we may work together if they adopt orders of Din and
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Kitab-o-Sunnah and avoid the prohibited injunctions of Sharia”.12
He described the purpose of establishment of JTI, in these words: “Markazi Jami’yyat Ulema-e-Pakistan, Markazi Anjuman Tableegh-e-Islam and Anjuman Taleem-ul-Islam had been busy in these efforts for a long time so that such a standard and exemplary preaching institute might be set up along with other research and innovative institutes in which a hundred graduates of traditional and modern disciplines should be admitted. The name of this Jamiah was proposed as Jamiah Taleemat-e-Islamia. First of all, we requested the Government of Pakistan to allot a piece of land for this jamiah. It is time of happiness that Mr. Madni, commissioner of Karachi, due to his love for learning, realized the significance of college and allotted 15 acres of land for the construction of Jamiah. We occupied this land at Mangho Pir road”.13
Expressing his gratitude to Muhammad Ayyub Khan, he said: “The members of ATI requested Mr. Muhammad Ayyub Khan, President of Pakistan, to lay the foundation stone of this historical and standard college that was accepted by him. With presenting due admiration, from the core of our hearts, to the venerable president, we believe that his favors will remain towards our educational and preaching institute. We pay our heartfelt thanks to Mr. President at his arrival and for laying the foundation stone”.14 (See Appendisx-XXIX)
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In an interview Azad bin Haider threw light on Molana’s aims and purposes of establishing JTI: “President Muhammad Ayyub Khan inaugurated the JTI. It was the great mission of Molana Badayuni. His program was that big blocks of different Muslim countries should be built. There should be separate blocks of Turkey, Kuwait, Saudi Arabia and Nigeria. There should be their own flags on their blocks. It should prove a great research centre of Islamic world. There should be an academy of languages. The people who would go to France for preaching, should know French, those who would go to Germany, should know German and those who would go to Nigeria should know Hawsa. In short where ever the preachers go, they should have the complete knowledge of language, culture, history and heroes of that very country. They should not be mere Molvies but they should also be aware of trade, commerce, export, import and small scale industry and all modern businesses. They should be taught the courses of MBA and chartered accountant as well as they should be religious scholars. It means it was an impressive project”.15
It was necessary to visit the Muslim countries to explain the objectives of JTI and acquire the knowledge of curriculum being taught therein. A delegation comprising four members set out to visit different Islamic countries under the leadership of Molana Badayuni to examine the education systems of those countries. Egypt, Tunisia, Nigeria, Saudi Arabia, Turkey, Kuwait, Iraq and Iran were included in those countries. Azad bin Haider, an important member of the delegation, told the details of the tour in these words:
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“In 1965 Molana Badayuni, Mrs. Badayuni, Syed Hussain Imam and I set out for a tour of different Muslim countries. First of all, we went to Egypt where we met with Jamal Abd- ul-Nasir. Then we made a visit to Jamiah Al-Azher. Then we went to London because Molana Badayuni’s two sons Abid- ul-Qadri and Zahid-ul-Qadri were settled in London. We stayed for some days there then we went to Tunis. We met the president Habib Borkeeba. We also visited universities there. Sardar Abd-ul-Rab Nishter’s brother Sardar Abd-ul-Ghayoor was the ambassador of Tunisia, he arranged dinner for us. Then we went to Nigeria. Nigaria’s PM Ahmdo Bailo used to work till 5pm as PM and after that he preached in some village. Hakim Ahsan was ambassador there, he also welcomed us. We also visited institutions there. Then we went to Saudi Arabia to participate in Makah conference. Molana Badayuni met many delegations there. After this we went to Turkey. Mr. Tameral was the PM of Turkey. We visited many universities and Islamic libraries there too. Then we toured Kuwait. After this we went to Iraq and Iran. Our tour was so successful that during the tour, the Egyptian government sent two thousand books and two Qaris”.16
During this tour, a detailed conversation about JTI was made with scholars of Islamic world and prominent government personnel. There was improvement in economic cooperation. In this regard Syed Muhammad Farooq Ahmad wrote: “First of all on the instigation of Syed Abd-ul-Qadir Gilani, ambassador of Iraq, the Iraq government donated almost twenty six thousands, Saudi government donated seventy
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thousands and more than one lac donation was received from Kuwaiti government. Habib Bank Karachi gave twenty thousand rupees, Habib bank Lahore gave twenty thousand rupees and Hafiz Textile Mills gave two thousand rupees. Other donations were also received”.17
Molana Badayuni believed in ‘Education for Service’. He wanted to work for enhancement of education as a mission. He thought that modern education should also be given to Religious scholars. They should be taught different languages so that they could continue their preaching activities in other countries successfully. He himself described the educational activities of JTI in detail in these words: “JTI is an educational institution, where, instructions are given in traditional as well as modern arts and sciences, different languages of the world are also taught; and world religions are also studied. Special attention will be given to writing and debates. A comparative study of religions will also be arranged. Twenty buildings of this university have been completed. Ten rooms have been already constructed for teaching classes. Every room has sitting capacity of sixty. A Library has been built wherein four thousand books gifted and provided by the Government of Egypt. Eight rooms have been constructed for the students’ boarding. There is one hall in which one hundred boys can dine together at one time. A splendid gate has also been constructed. Four lac rupees have already been spent on these buildings. The government of Pakistan has exempted the Jamiah from taxes. Students living in the boarding are provided with breakfast and meals. There
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is a good arrangement for water and light. Similarly all sorts of amenities have been provided for the teachers. Students are given scholarships as well. The jamiah has been visited by the renowned and learned Ulema and leaders of Hijaz, Syria, Egypt, Libya, Palestine, Iraq, Kuwait, Iran, Turkey, Russia and China. A deputation of jamiah has also toured these countries. The governments of Pakistan, Kuwait, Saudi Arabia, Iraq, Egypt and Nigeria have contributed valuable amounts; with amount the buildings for the jamiah have been constructed. The Jamiah, now needs considerable assistance for teaching the traditional and modern sciences and philosophies and for running the various departments”.18
The construction work of JTI continued rapidly and a big part of construction was completed shortly. A few rooms and a vast library were constructed for the residence and education of students. In this regard Syed Muhammad Farooq Ahmad wrote: “Almost four lac have been spent on the construction of JTI. A vast library has been prepared. For this library five thousand books from Egypt are near to receive. Nine rooms for education are ready. There is capacity of 60 students to sit in every room. For residence of students seven rooms have been completed. Main gate of Jamiah has been constructed with seventy thousand rupees. Two renowned Qaris from Egypt have arrived who have started teaching Tajveed-o- Qirat. A Pakistani teacher has been appointed for the teaching of Dars-e-Nizami. Education has been started. Foreign students have also got admission and Jamiah is responsible for arrangements of their meal and accommodation. After
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some time, education of Modern and traditional disciplines will be started and the objectives for which JTI has been constructed will be completed”.19
Molana wanted to affiliate the JTI with Jamiah Islamia Bahawalpur. For this purpose, in 1966, he went to Lahore and met with Khan Abd-ul-Rashid Khan Chief administrator Auqaf and negotiated about the affiliation of Jamiah. On16th May 1967, a deputation of Jamiah met with Mr. Mazari, secretary of education, and made detailed conversation about affiliation of JTI. On 04th July 1967, on the invitation of Molana Badayuni, Dr. Syed Hamid Hassan Bilgrami, Sheikh-ul- Jamiah Islamia Bahawalpur, arrived Karachi. A conference was held at JTI. Dr. Syed Hamid Hassan accepted the application of affiliation of JTI with Jamiah Islamia Bahawalpur. He said in this connection: “The final meaning of the implementation of curriculum of Jamiah Islamia BWP in JTI Karachi will be that degree holders of JTI will enjoy the same status as enjoyed by degree holders of Jamiah Islamia in practical field. Anyhow without making any change in compulsory subjects, the Jamiah is given the right of changing elective subjects as and when needed”.20
The confederation by the curriculum committee for the arrangement of the optional and additional subjects, maintenance of the actual sequence of compulsory subjects of the IUB under the light of prospectus rule, was applaud able. The important thing was that the importance and significance of every subject was maintained by eliminating the unnecessary chapters, every subject was made so easy that in minimum time maximum academic ability could be acquired.
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Molana threw light on the curriculum and methodology of JTI in these words: “The scholars of traditional disciplines will acquire full command on philosophy, science, Geography, English, German, French and comparative studies of religions in this institution. Just like the scholars of modern disciplines will be taught Ilm-ul-Quran, Ilm-e-Nabuwwat, Fiq, Logic, History of Islam, and a selected curriculum which will be taught for five years. The students will be granted such education as after the end of fixed period they will be able to preach sacred Islam in different countries in a better way”.21(See Appendix-XXX)
For the construction and other expenditures, contacts were made to the donors but without government support, it was unable to complete this massive project. Due to the traditional laziness of government institutions, barriers were felt in the way of completion of the project. Molana appealed for donation to the government in these words: “Now we are to commence the educational activities, the constructive programs have been stopped at a limit. Neither the government is extending a helping hand nor Auqaf department pays any heed towards it. Actually, this is the time for help and support. In these circumstances, the institution is in need of teachers. It has to purchase scientific apparatus. Rest of the department needs capital as well. Education department and Auqaf department must issue orders to release grant immediately”.22
In spite of old age he remained busy in the construction and progress of JTI and remained active to achieve the high goals of education. But, after his
206 death, this institute began to decline continuously. Azad bin Haider declared Abid-ul-Qadri, Molana Badayuni’s son, responsible for the decline of institute. In his interview he said about this in these words: “Abid-ul-Qadri used to write letters to me as if a governor writes to his peon. I had seventeen educational institutions of my own. Then he started a bargain; a pump here, a market should be constructed there. But, I flatly refused to be a part of it. I have buried Molana Badayuni in his institution with my own hands. If Molana would ask me on the Day of Judgment, how I would face him on that day”.23
After some period of Molana Badayuni’s death, Mafia occupied a part of JTI by constructing a market on its land and on a remaining part, the government opened a college. Dr. Nasir-ul-Din quoted a conversation of Abid-ul-Qadri in his article: “In 1979, during the Martial law, this Institute was taken in custody by the government forcefully. On 28th April, in the office of deputy commissioner and in his presence, an agreement was decided with ATI that government would pay ten to fifteen thousand rupees as rent per month, but it could not be done. So the officials of Anjuman appealed the federal Muhtasib who in March, 1995, gave decision in the favor of Anjuman and ordered to give back this institution in the custody of Anjuman. Alas, government did not execute this order. With the fear of chaos and anarchy Anjuman did not take strict step. Due to this different hoaxes are found among the people. At this time, a mosque, a Madrisa and a hospital on four thousand square meters are under construction under the supervision of Anjuman”.24
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When researcher went to Karachi for research in order to complete this thesis, in the company of Dr. Waqas and Ali Javaid, researcher reached Mangho Pir. We felt fear due to the daily news poor law and order and apprehensions of the people of Karachi about crimes and killings. Atmosphere of that area also seemed mysterious. Dr. Waqas indicated towards a building and told that this was the JTI which had been transferred into a college. Its first name was Allama Abd-ul-Hamid Badayuni College but now Molana Badayuni’s name has been excluded from it.25 Molana Badayuni award is introduced to acknowledge the educational services of Molana Badayuni from the platform of Pakistan Intellectual Forum. This award was given to Dr. Zahor Ahmad Azher on 26th May 1996 by the said forum.26 (See Appendix-XXXI)
No doubt, Molana Badayuni was a true educationist and believed that without education society could not become prosperous and developed. He made serious efforts to make significant development in this field. His role to enhance education in different colonies and areas of Karachi was very significant. He worked with different organizations to improve education, and established some educational institutes. He founded ‘The Muslim Educational Society’ and became its first president. This organization was a precious gift for the people of this area. He tried to improve the working quality of its members. He had strong relations with different ambassadors of the world. He used his relations for increasing the literacy rate. On his request Mr. Gilani, ambassador of Iraq, inaugurated the Pakistan Muslim Boys Secondary School in Dastgeer Colony. This school played important role to eliminate the ignorance, illiteracy and unemployment of the area. He couldn’t bear that modern educated men had no knowledge of Islam, oration and decree, in the same way he could not bear that a religious educated person could only progress to the imamat of a Mosque. He
208 wanted to establish such an institute in which students would be taught world languages along with ancient and modern disciplines and where they would be taught world religions and they would have full command on scientific and modern disciplines as well. He exerted his energies to materialize the dream of establishing an educational institute. One of his great achievements was the establishment of Jamiah Taleemat- e-Islamia. He worked very hard for the construction and development of this institute. He made tours to abroad and requested the heads of different organizations and rulers for donation for his project. His thoughts were very clear, his desire was that the Ulema should be taught some foreign languages along with Arabic and they should study the different religions comparatively. He continued efforts for his mission. Due to his continuous struggle for many years, Muhammad Ayyub Khan, president of Pakistan, provided a piece of land for construction of Jamiah and laid a foundation stone of this institute. Molana wanted to visit the Muslim countries to explain the objectives of his mission and acquire the information of curriculum being taught therein. So, with a delegate he set out to visit different Islamic countries to examine the educational systems of those countries. During this tour, a detailed conversation about institute was made with Ulema of Islamic world and prominent government personnel. In nutshell we can conclude that he believed in ‘Education for Service’. He wanted to work for enhancement of education as a mission.
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REFERERENCES/NOTES
1. Azad bin Haider, Muslim Educational Society ki Pachas Sala Khidmat.[Karachi: 2008], 8. 2. Ibid., 15. 3. Ibid., 19. 4. Ibid. 5. Ibid., 25. 6. Ibid., 140 7. Abd-ul-Hamid Badayuni, The Philosophy of the Islamic prayers.[Karachi: Markazi Jami’yyat Ulema-i-Pakistan, 1970], v. 8. Abid-ul-Qadri Badayuni, Guldasta-e- Aqeedat.[Karachi:JamiahTaleemat-e-Islamia, 1971], 4. 9. Syed Muhammad Farooq Ahmad, Guldasta-i- Aqeedat.[Karachi:JamiahTaleemat-e-Islamia, 1971], 49. 10. JamiahTaleemat-e-Islamia Ka Nisab-e- Taleem.[Karachi:AnjumanTaleem-ul-Islam, 1968], 10. 11. Ibid., 26. 12. Abd-ul-Hamid Badayuni, Sapasnama.[Karachi:Mash’horAfist press, 1962], 5. 13. Ibid., 6. 14. Ibid., 8. 15. Interview, Azad bin Haider, 13 Feb, 2013. 16. Ibid. 17. Farooq Ahmad, Guldasta-i-Aqeedat., 49-50 18. Badayuni, The Philosophy of the Islamic Prayers., Introduction 19. Farooq Ahmad, Guldast-i-Aqeedat., 50 20. JamiahTaleemat-e-Islamia Ka Nisab-e-Taleem., 20. 21. Abd-ul-Hamid Badayuni, Sapasnama.
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22. Jamiah Taleemat-e-Islamia ka Nisab-e-Taleem.,38. 23. Interview Azad bin Haider 24. Dr.Nasir-u-Din Saddiqui, Nazrana-i-Aqeedat.[Karachi:2004],43. 25. Muhammad Ajmal, Monthly Ufaq.[Karachi:May 2013],28. 26. Dr.Nasir-u-Din Saddiqui, Nazrana-e-Aqeedat.,43.
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Chapter No. 9
CHAPTER X
TRAVELOGUES OF ARAB, CHINA, RUSSIA AND IRAN
Molana Badayuni made many tours of different countries and described his experiences and sentiments in the form of travelogues. His argumentative and critical observations made his travelogues a reliable source of information. He showed his keen interest to understand many things. His experiences and observations are the valuable treasure of knowledge. He described political, religious and historical conditions of different counties with keen observation and interest.
TOUR TO THE ARAB COUNTRIES
One of the great political services and achievements of Molana Badayuni was the introduction of Pakistan movement in the Arab countries. On the instructions of Muhammad Ali Jinnah a delegation of Ulema went on the visit of the Arab countries. This delegation consisted on three members: Molana Abd-ul- Aleem Saddiqui was the head of the delegation, Molana Badayuni was the convener, and Abu-al-Tayyab Tahir was a third member. This delegation met the nobles in Makah and Medina on the occasion of pilgrimage and introduced them about Pakistan movement. The delegate met Ameer-e-Hijaz Ibn-e-Saood and explained before him the ideology of Pakistan and prompted to return the unjust tax to the Hajjaj Ikram. Molana Badayuni wrote about the importance and need of the very deputation: 212
“This was the time when INC was spreading misperception against AIML within and outside Hindustan. Especially, there was no other voice of Muslim League in the Arab countries. Nawab Ismail Khan (President of action committee by the Quaid-e-Azam) decided to send a deputation, on the occasion of pilgrimage, which will introduce AIML to the Islamic world latently, though patently it should request for the concession of pilgrimage Tax. Molana Abd-ul-Aleem Saddiqui was recommended for president ship and I was recommended to be the convener of the deputation. Later, a representative of Tahir Saif-ul-Din was included. On one hand this deputation met Ibn-e-Saood, and on the other hand, this deputation continued the sequence of meetings with delegates and leaders of Islamic World. The delegate made Hassan-ul-Banna (1906-1949) their devotee. He made his position clear in the favor of AIML and Indian Muslims and he also met the prominent leaders of Muslim World and made them his companions on the stand of AIML. On the return of deputation Sultan Ibn-e-Saood declared to leave the large amount of tax according to his promises of pilgrimage Tax Topic”.1
On his return, he wrote a report in detail on the performance and engagements of the deputation. An important part of this report is as under: “At 9’0 clock we reached the palace of King. After some time, we were called up to the upper building of the palace and king met us in the royal palace that was the embodiment of modern civilization. After greetings and embracing, king let us to sit beside him; and he instantly began to inquire about the
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circumstances and political conditions of the Indian Muslims. We explained in detail the political condition of the Indian Muslims. We stated elaborately about the INC, government conduct, chaos and uproars. The King was very sad to hear the contents and said that he felicitated the deputation on coming over there and informing about these circumstances. “My (King) warm wishes are for the Indian Muslims. The party that is opposing the Indian Muslims, in my opinion, is similar to the Jews; the Indian Muslims should never believe in that party. Allah will, indeed, bestow the Muslims with achievement”.2
Another paragraph of this report is as under: “By Anjuman Al-Akhwan, the members of deputation were invited. The deputation participated in the congregation that was promoting the grandeur of Muslim unity, and it (deputation) got the information of all the movements of this Egyptian party. We exchanged our views with all the leaders present there. There were full-fledged discussions on the topic of Pakistan movement. Every one expressed kindness and sympathy”.3
The mission met these famous leaders and discussed the matters of Indian Muslims and Pakistan movement in detail; 1.Ustaz Sheikh Hassan-ul-Banna, Quaid Akhwan-ul- Muslimeen 2. Sheikh Muhammad Jandli (Hamas) 3. Sheikh Arif Usman (Damascus) 4. Sheikh Ibrahim Natoor (Sudan) 5.Sheikh Derwaish Al-Eglani (Syria) 6. Sheikh Najeeb Ahmad (Halab)
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7. Sheikh Muhammad Ameen-ul-Atasi (Hamas) 8. Sheikh Abdul Basit Muhammad Ali Halwan (Egypt) 9. Ustaz Ibrahim Zaghlool (Egypt) 10. Sheikh Ismail Afindi (Iraq) 11.Sheikh Hassan Afindi (Egypt) 12. Sheikh Taufeeq Afindi (Sudan) 13. Sheikh Zikki Zabool (Beroot) 14. Sheikh Bakar Karama (Egypt) 4
Molana issued a detailed statement for the press at the return on his visit, he wrote: “The deputation of Muslim League resided for 2 weeks in Hijaz. The Saudi government met the deputation in a good manner. It accepted the proposal that the mission presented for convenience of the Hajjaj. The sultan accepted the sanctity of Nafs tax. But he told, its meanings are considerable. Insha Allah its expected decision will be made very soon. Expressing kindness with the movement of Pakistan, the chief of Makkah gave message to the Muslims of sub-continent to have trust in Allah. Never be contented with the unbelievers of India, continue your efforts, be patient; Allah will, indeed, help them. The deputation inculcated the demand of Pakistan to the leaders of Muslim countries, and it told them about the political stand point of the Muslims of the sub-continent. The leaders of Islamic world promised to support the Indian Muslims, and they invited the mission to tour the Islamic World; they stressed the need of Muslim League deputation to visit all the Islamic countries, in order that their people might understand Pakistan
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movement comprehensively. These respected leaders also promised to solve the problems of Indian Muslims, and to contact with Muslim League for their being allies. Molana Abd-ul-Aleem Saddiqui has stayed in the sacred Madina-tul- Munawwra, and on his return he will go to Egypt. My aim also is to leave for the visit of Islamic world till the end of January 1947”.5
This deputation left second time for Egypt, Iraq, Syria, Palestine, and the other Islamic Countries at the end of January 1947. This deputation fully succeeded in its objectives there as well. The officials and the masses of these Islamic countries completely supported the demand for Pakistan and perceived well its ideology. The head of the delegation, Molana Abd-ul-Aleem Saddiqui, published a detailed report regarding the visit. One paragraph of it is as under: “On the behalf of All India Muslim League, it is stated to the esteemed Shah Aal-e-Saood, after the salutation, first of all, we are thankful to Allah who has conferred upon us to travel to Harm Sharif and to have a look at Ka’ba, a great blessing. After that we are thankful to your honorable state which has provided us the chance to appeal this on the behalf of the majority of the Indian Muslims, as we the representative of Muslim League. AIML is the largest and strongest party of all the Islamic political parties of India. And it is a reality that this is only party that is striving, to set free the Indian Muslims from the slavery of the unbeliever Hindus and the British, under the leadership of the prominent Muslim leader Quaid-e-Azam Muhmmad Ali Jinnah according to the Quran and Hadith. Esteemed sir, we have left Hindustan in such
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bleak conditions where Muslims are victim of, massacre and murder, anxiety, and mutiny inflicted by the enemies of state and religion. The Indian Muslims are bound to roll in the pot of stone which has brought them to this destruction. The main reason is Muslim politics which we have made clear in the call presented in front of the Arab Muslims. The esteemed One, the aim of the Muslims of India, for what they are victim of anguish and rendering the sacrifice of their lives, is to save the Islamic purity; so that they may promote religion and Islamic obligation and practice of their teachings may be possible. It is important to remember that 100 million Muslims are living in India. Despite their relationship and affection with their country, their hearts begin beating whenever Hermain shreefain and Ka’ba are mentioned before them”.6(See Appendix-XXXII)
During independence movement INC and other Nationalist organizations were spreading misperception against AIML within and outside the sub- continent. They were propagating against ‘Two Nation Theory’ and Pakistan movement. There was no other strong voice of AIML in the Arab countries. Quaid-e-Azam wanted to introduce and convey the message of AIML to the Muslim rulers of Arab world. So it was decided to send a deputation, on the occasion of pilgrimage, which would perform that important task. This delegate made tour of Arab countries and met the nobles in Makkah and Medina and introduced them about Pakistan movement and explained the ideology of Pakistan with strong arguments. The members of delegate made important meetings with other leaders of Islamic World and were succeeded to make Hassan-ul-Banna and some other prominent leaders their devotee. They made their position clear in the favor of AIML and Indian Muslims. This
217 delegate worked enthusiastically in Syria, Iraq, Egypt, Palestine and the other Islamic Countries and convey message of AIML. The rulers and the masses of these Islamic countries completely supported the demand for Pakistan and perceived well its ideology. The delegate played key role to popularize the ‘Two Nation Theory’ in Arab countries.
TOUR TO CHINA:
Noor Muhammad vice president China Muslim Association came in Karachi and a delegation in the headship of Molana Abd-ul-Hamid Badayuni met with him. He inspired a lot from the conversation of Ulema and invited them to visit China. Foreign minister Hameed-ul-Haq and interior minister Abd-ul-Sattar contacted with Molana Badayuni and informed him to visit China in the form of delegation in the month of Ramzan. On May 1956, in the supervision of Syed Hassan Imam a delegation went to China. In this delegation other than Molana Badayuni, Abd-ul-Quddus Hashmi and Syed Abd-ul-Munnam Advi were included. First of all, delegation reached Kantin, a city in China. In this city delegation visited the mausoleum of Hazrat Abd-ur-Rehman Akaz, a companion of the Holy Prophet (SAW). In ancient mosque of Kantin Molana Badayuni led Eid prayer. In this regard Molana wrote: “I delivered a sermon in Arabic language in which along with Eid directions, mutual brotherhood and deep relation with China and Muslims were highlighted, also delivered a short history of Pakistan. The people who were sitting in the first row knew Arabic and had inspired by the sermon. After sermon, embracing continue for lot of time and conversation
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with people also kept on. After getting free from mosque we saw one or two mosques”.7
Some members from East Pakistan also joined the delegation. Delegation reached Hanku from Kantin. In Hanku delegation met with leaders of minorities and took information of the policies of Chinese government towards minorities. About the rights of minorities in China Molana Badayuni wrote:
“Any sort of minorities living in China are free in the fulfillment of their religious and daily duties. Govt. never interferes in the fulfillment of any other’s religious duties”.8
From Hanku delegation went to Peken. Al-Haj Noor Muhammad along with members of China Muslim Society welcomed delegation at Railway station. During this visit, Molana continuously kept notes of his activities to different newspapers of Pakistan. Molana Badayuni wrote about it:
“I have made sure to send detail from every point of the situations and observations of China visit to news papers Jang, Aujam, Inqlab, and office of MJUP separately. Almost on every envelope I had to paste more than two rupee ticket, sent some letters from hotel and some through Pakistan foreign office”.9
Members of the delegation saw different antiques in the Royal Fort of Peken. Chinese Emperors have gathered lot of antiques. After revolution government saved all these antiques and placed them to show the masses. Molana wrote in this regard:
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“On one side, are the western revolutionist who stole valuables of millions of worth from ‘Red Fort’ and transferred to their country and on the other side are China revolution, that instead of stealing antique of their country kept in fortes as sights”.10
Members of delegation spent busy time in Peken. They inspected a graveyard of Muslims and offer Juma prayer in Peken central Mosque. Where ever Molana Badayuni got a chance he spoke about Pakistan. In this regard he wrote: “I was insisted to lead Friday prayer. As we are travelers as well as we want to listen sermon and recitation of Ulema here, so insisted many times that he should lead the prayer. Imam Sahib delivered Friday sermon in Arabic. His accent was clear. After completion of the prayer, people in the first row encircle us and kept speaking with love and fondness. Some people were understanding Arabic. With them conversation regarding Pakistan kept going”.11
A grand party was held in the honor of delegation by China Muslim Association. At the end of party Molana Badayuni spoke quite comprehensively in Arabic language. An translated excerpt of that is quoted here:
“Muslims whether living in China or Pakistan are members of Islamic brotherhood and are having a strong relation that cannot be broken. This is a separate debate that every country follows its rules and regulations. But between you and us a strong relation of brotherhood exists. This delegate of Ulema from Pakistan and from Pakistani nation by delivering Islamic
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righteousness states that our hearts teemed with the affections of our China’s Muslims”.12
Delegation during the visit of Peken University visited different faculties and library. Members of delegation expressed sadness on non availability of literature about Pakistan in the library. Head of the department of Islamic Studies Prof. Manchan told in detail about syllabus of the university. Molana highlighted the personality of Prof. Manchan in these words: “Prof. Manchan has completed Islamic education from Jamiah Azhar from Egypt. He endowed with concrete talent. Speaks erudite Arabic and is counted in the famous personalities. Almost for two hours different issues remained under discussion. Particularly, we discussed Chinese knowledge, and the syllabus and method of teaching at Pekan University”.13
Delegation saw a thousand years old mosque in Peken and spoke with the students present there on basic religious propositions. Different sections of Muslim institute were minutely observed. Secretary of Muslim institute by delivering speech in Arabic said thanks to delegation on their visit. Molana Abd- ul-Quddus delivered a speech in reply. To highlight the educational situation of Muslim institute Molana Badayuni wrote: “Here different knowledge, Arts and various languages are also taught. Egyptian government has sent some best teachers to teach Arabic, who are successfully providing their educational services. Dr. Ryan and Prof. Abd-ul-Latif are prominent among them”.14
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Members of deputation through aeroplane set out for Shiang province. During stay at Shanci city members of delegation met with different Ulema. A thousand years old mosque in the city was also inspected. Members of deputation visited a school. Muslim students were enrolled here in majority. To describe the education system of China Molana Badayuni wrote: “The important thing in China is that educational expenses are very meager then government related educational expenses are very low and negligible. This is the reason that in such a vast country like China that has 600 million population, educational institutions are opened everywhere. In these institutions people belonging to every sect and place of society enroll their offspring in abundance”.15
Members of delegation from Shiang reached Kansu the capital of Lanshu. They met with number of Ulema there as well. North institute, primary and middle schools were also inspected. From Kansu delegation reached Ormachi through aeroplane. Ormachi is the capital of Shinkian province. In this region Muslim population is dominant. Delegation saw ancient mosques here and met with Ulema. They also met with Saifud-ul-Din, governor of China. In this regard Molana wrote: “We reached in time. Almost for an hour detailed meeting continues. In this meeting, past, present and future of China was discussed. Strengthening the Pakistan-China relations was also discussed. Teaching of Islamiat in schools for Muslims and support of Madaris in Kashghar were accepted”.16
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After spending some days in Ormachi delegation went back to Peken. Delegation also met with Chinese Prime Minister in Peken. Head of delegation, Syed Hussain Imam said to Prime Minister: “Pakistan and China have come near after Bindong conference. As well as this conference has opened eyes of Asian and African people; they are visualizing their importance, glory, capability and strength in remaining closer to each other”.17
PM of China said: “Your PM is about to come on 04th June. At that time we shall discuss the topics of mutual benefits and other matters and hope that our relations will become happier, and that will create better results”.18
For farewell meeting delegation went to Pakistan foreign office. At the end China Muslim Association gave a farewell party to the delegation. Molana Badayuni in his speech said: “After this visit, by the will of God, the relations between Chinese and Pakistani Muslims and between both governments will become happier. We hope that If God will permit in near future we shall meet again. We are leaving by having a concrete image of your affection in our hearts. Whatever we see in China, in our country and through our organizations we shall propagate that, so that everyone in Pakistan becomes aware of past, present and future of China”.19
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From Peken delegation reached Shinghai. After spending some time there delegation went back to Kantin and reached Karachi via Hon Kong. (See Appendix-XXXIII) This tour of Molana was proved very significant in its nature. During this tour he made many sermons and delivered his sentiments for Chinese Muslims. Through his speeches he highlighted the short history and development of Pakistan in different sectors. He emphasized on mutual brotherhood and deep relations between two countries. He continuously provided notes of his meetings and activities to different journals and newspapers of Pakistan. The members of delegation conveyed their message that their hearts teemed with the affections of their Chinese Muslims. They visited some educational institutes and examine the teaching system. They discussed their views with teachers and students about religious education in China and met with officials with demand that the teaching of Islamiat in schools for Muslims should be started in Kahsghar and other provinces. Delegation also met with Chinese Prime Minister in Peken and discussed different topics of mutual benefits and some other matters. Chinese Premier hoped that their relations would become strong that would create better results in future.
TOUR TO RUSSIA
Molana Qazi Zia-ul-Din president Idara-e-Deeniya Uzbikistan contacted Molana Badayuni to visit Russia along with delegation of JUP. With the special efforts of Feroz Khan Noon, Foreign Minister, a delegation was organized in the leadership of Molana Badayuni. Shah Ahmad Norani, Muhammad Jilani Saddiqui, Syed Abd-ul-Munam Advi, Raghab Hassan, Abd-ul-Wahhab and Syed Iftikhar Ali were the other members. On 27th June, 1957 Russian Ambassador said see off to delegate from Karachi. Delegation reached Kabul via Peshawer. 224
Pakistani Ambassador in Kabul arranged a feast in the honor of delegation. In Kabul following statement was issued from the delegation: “This delegation of JUP, on the invitation of Qafqana’s Muslims is going to Russia through your country. This Jami’yyat is acting upon the movement of Islamic fraternity from eight years. Hazrat Noor-ul-Mashaikh Mulaye Shor Bazar whenever visited Karachi, MJUP used to well come him. On coming to your city, we have a lot of passion of fraternity and love in our hearts. It is need of the hour that Pakistan and Afghanistan relations should stand on good terms. Respected people, some parts of our country are in the hands of opponents. Muslims of those areas wants right of opinion. But the exponents of liberty and freedom want to snub their rightful freedom. We are certain that Pakistan will be successful. We are hopeful that honored and brave afghans will take interest in our these problems”.20
After staying for three days in Kabul delegation reached Tirmiz the city of Russia through aeroplane. Here after visiting the tombs of Syed Zain-ul-Din and Khawaja Alamberdar, delegation went to see different gardens. Prominent of the gardens was one associated with famous poet Gorki. From Tirmiz delegation reached Tashkent where Molana Zia-ul-Din welcomed the delegation along with his companions and delivered a speech in their honor. Members of delegation visited many tombs, mosques and educational institutes in Tashkent. Visit of Tashkent Medical Institute and Ali Sher Nawai was very informative. About this Library Molana wrote: “After the visit of Medical Institute, we visited Ali Sher Nawai Library. Almost sixty thousand copies of different branches of knowledge are present here, although most of the
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books are in their own language. Old books of Persian and Arabic are also present here. Chief in charge of the library told us about the history of library for lot of time. Members of the delegation asked different knowledge oriented questions”.21
About the non-presence of religious education in Educational Institutions of Tashkent a reservation in particular was sent to higher authorities. It was demanded that government should manage religious education for Muslim students in mosques. In central mosque of Tashkent Molana Badayuni delivered Friday sermon and Shah Ahmad Norani led the prayer. Delegation visited Tashkant Museum as well. Molana wrote about this museum: “We are anxious to see that script of Holy Quran which Hazar Usman Ghani (RA) was reciting at the time of his martyrdom and drops of his blood were fallen on it, although it is famous among the people that this Holy script is present in Turkey. Excluding this, all notable historical things of Tashkent are present. At the planned time, members of delegation reached at the door of exhibition where chief manager welcomed them. Building of the exhibition has also historical importance. In separate rooms antiques are arranged in a well manner. Some of the things belong to five hundred and some thousand years ago”.22
After visiting different areas of Tashkent delegation set out for Samarkand. Ulema of Samarkand welcomed the delegation. During three day stay delegation made their presence at the tombs of Hazrat Kasm Ibn-e-Abbas (RA), Hazrat Abu’l Hais Samarkandi and Hazrat Khawaja Abaidullah. Due to
226 the fame of Madrissa Sheher Dar established by Bibi Khanum, delegation visited this in the city of Samarkand. Molana’s words about this Madrassa are as under: “Abd-ul-Jabbar Uzbaki who was a painter and expert of architectural constructions, in his supervision Madrissa was completed. A Mosque is also constructed near Madrissa. Domes are of old style. Most parts of the mosque are closed. Two pictures of lions are printed on the front ground door. As soon as the pictures of lions were painted, Muslims expressed intense disapproval. This Madrissa was named Sher Dar. After a continuous hard work of twelve years, this Madrissa was completed”.23
The tomb of Imam Bukhari is on 16 miles distance from Samarkand in the town of Khastang. After visiting the tomb of Amir Taimoor (1335-1405) delegation made their presence at the tomb of Imam Bukhari and felt a lot of peace of heart there. Ministers from Uzbekistan arranged a gathering in the honor of delegation. On delivering speech to Deputy PM of Uzbekistan said thanks to the members of delegation. Leader of the delegation Molana Badayuni said in his reply:
“The delegation of MJUP on the invitation of Molana Qazi Zia-ul-Din president Idara-e-deenya, reached Tashkent on 30th June. From that time to present we visited most of mosques and tombs in Tashkent and Samarkand. We delivered speeches in public gatherings. We met openly with Muslims. We are extremely happy that Islamic brotherhood is present in these Muslims. They treated us with deep affection. We inspired the lives of common and special Muslims of this
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area with ponder and thought. There is no doubt that Muslims of Samarkand and Tashkent are free in the offering of their prayers and there are no restrictions on them in the fulfillment of worship. Idara-e-Deenya under the leadership of Molana Qazi Zia-ul-Din doing valuable work. But we can’t control ourselves in saying that there is no arrangement of education for the Muslims in religion. Your government has not arranged for religious education in the syllabus rather its foundation is based upon the irreligious thoughts of Marks. But for a race, whose worldly and religious elements are related to religion will be harmful for their present and future to deprive them of their religious education”.24
During meeting with ministers, Kashmir issue came under discussion and members of delegation highlighted the need to solve this issue. Dushanbe has been renamed as Stalin Abad. During the visit of Stalin Abad members of delegation saw different mosques. After seeing gardens of Stalin Abad visit of Firdausi Library was of eminent importance. In this context Molana wrote: “In Stalin Abad a grand library by the title of ‘Firdausi Library’ is present in which in start eight thousand books were present. At this time more than one Million books are present and some two thousand readers are in number. A big collection by the pen of Molana Jami, Yousaf Zulaikha, Masnavi, Firdausi, Mirza Abd-ul-Qadir Baidal, collection of the sayings by Urfi Sharazi, believes of Ali Sher Nawai, old scripts of the Holy Quran are present”.25
After Firdausi Library members of delegation visited an agricultural Farm and got lot of information there. After this delegate visited tomb of Hazrat
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Yaqoob Charkhi. A get together was managed in the adjacent mosque of the tomb. Delegation was taken to the parliament to meet with PM Nazar Shah. There the delegation received a warm welcome. PM showed his gratitude on the visit of delegation and highlighted his 20 years struggle. Leader of delegation Molana Badayuni replied in these words: “By the grace of Allah Almighty Pakistan in the field of trade and economy has made lot of progress in past nine years. It is being counted in the spirited nations. Although Kashmir dispute has created intense problems in this way, but by the grace of Allah it is making progress day by day. It is your primary duty to know about the Kashmir dispute”.26
After meeting with PM, delegation visited central mosque Shah Mansoor. During the visit the religious situation of Muslims remained under discussion for lot of time. In spite of bad health Molana Badayuni delivered a speech. Delegation also visited the other mosques of Stalin Abad and Molana Badayuni keep delivering speeches on different occasions. On 10th July 1957 a farewell gathering was arranged by Idara-e-Deenya. About 200 Ulema and scholars gathered there. President Idara-e-Deenya Qazi Zia-ul-Din appreciated the services of Molana Badayuni and said thanks to the members of delegation on their visit. Molana said in his counter speech: “I am happy that Arabic educational institutes are present in Samarkand and Bukhara but it is needed that in your areas everywhere Arabic educational institutes should be opened. It is my opinion that exchange at such delegations will strengthen the relations of both countries. In future, if such delegates keep coming, it will produce grand results. God Almighty may strengthen your and our friendship”.27
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Management of Tashkent Radio continuously insisted that Molana Badayuni would telecast a detailed message from radio. So, on 10th July, 1957, a comprehensive message from Molana was broadcasted on the radio. A part of the broadcast is stated here: “Although, our country Pakistan came into being just nine years ago, but it keep progressing in every walk of life. Its industry and trade is continuously expanding. Some of its products are reaching in every part of the world. It is needed that trade relationship should develop between Pakistan and Russia so that both countries achieve progress through mutual cooperation”.28
Members of delegation set out from Tashkent to Moscow through Aeroplane. At Moscow airport members of Idara-e-Deenya welcomed the delegation and delivered speech in their honor. JUP was paid gratitude on sending a delegation in Russian Areas. Molana Badayuni delivered a brief counter speech. He highlighted the religious condition of Muslims in Moscow in these words: “Lenin and Stalin in their eras certainly launched intense brutality upon Muslims but that time has passed. At present Russian wants to win the hearts of Muslims, due to this reason in Muslim states particularly Russia has given them full liberty in their culture and civilization and in the fulfillment of their prayers and obligations. The mosques in Moscow and Lenin Graud are open for the offering of prayers”.29
In Moscow, delegation in Pakistan foreign office met with Pakistani Ambassador Mr. Akhtar Hussain and an overview was taken at the preaching
230 activities from Kabul to Moscow. Mr. Akthar Hussain appreciated the method of preaching and gave his opinion to take more care while preaching in Moscow. The very day delegation visited the underground railway station in Moscow and appreciated the Russian progress. On 12th July the members of delegation met with Mr. Pozain, the minister for religious affairs at his residence. Mr. Pozain welcomed the delegation and appreciated the services of delegation to make better the Pakistan Russian relations. Molana Badayuni urged the need of more two or three mosques in Moscow according to the growing population of Muslims. He compelled the government to give special attention towards the religious education of Muslim children. Mr. Pozain, through a spokes person answered all the points and promised to ponder over the suggestion. Members of delegation visited Moscow University and stated its construction as a great work in the field of education. Molana wrote about Moscow University in these words: “There is arrangement of Science, Geography, Islamic Studies, Chemistry, Philosophy, Linguistics, Law and Urdu that is started from this year. Four Muslim Professors teach Urdu. In Eastern disciplines language of every discipline, teaches here. History, Economics and Arabic language are consist of different departments. Forty students learn Arabic. Twenty students of Persian and like this Uzbek and Turkistani languages are also taught here”.30
Members of delegation visited Lenin Farm and much inspired by its progress. Mr. Pozain president Idara-e-Deenya arranged a banquet in the honor of delegation, in which Pakistani ambassador Mr. Akhtar Hussain also participated. From Moscow delegation reached Lenin Graud. A delegation of Ulema welcomed them. They after relaxing in the hotel visited the Lenin Graud Garden.
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They were much inspired by its beauty. After that they visited the Lenin Graud Stadium and bread manufacturing factory. About central mosque Molana wrote: “Jamiye Masjid is the biggest and most beautiful mosque in Russia. On the motivation of Ameer Bukhara, this mosque was built in the era of Stalin. The construction of mosque is similar to ancient buildings of Multan and Jamiye Masjid Shamsi Badayun. This is a grand building. In the upper portion there is place for women and there are beautiful windows and curtains. In mosque there was lot of arrangement of men and women and complete Islamic passion was present”. 31
From Lenin Graud delegation reached back to Moscow. On 20th July a grand banquet was arranged by Mufti of Moscow in the honor of delegation, in which a large number of local Ulema participated. Next day members of delegation went to see Moscow exhibition, which was consist of 16 buildings. In every building cultural and civilization of different states were exhibited separately. After completion of 23rd day program in Russian areas, on coming back from Moscow, Qazi Zia-ul-Din president Idara-e-Deenya expressed well wishes for the delegation on their departure. About this visit of Russia, from last note of Molana Badayuni an excerpt is stated here: “The Muslims of this area heartily want that Pakistan should progress. Friendship between them and Pakistanis should be developed. In the same way authorities want to enhance their affection and friendship with Pakistan. By the grace of Allah Almighty from start to till end we placed Pakistan on forefront. Everywhere, we communicated Pakistan’s main issues and problems with key persons and comprehensively
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informed to Pakistan foreign office in Moscow that now it is on the discretion of foreign office and our government to take advantage from our humble efforts”.32
From Moscow delegation reached London. A detailed meeting with Pakistani Ambassador Mr. Ikram Ullah Khan in London was held. In London a German lady embraced Islam in front of Molana Badayuni. A detailed meeting was held about the situation of Muslims in London with Mr. M.A Madni, the president of Muslim youth. After spending some days in London, members of delegation left for Geneva. From Geneva delegation reached Lawazan. About the historical context of Lawazan Molana Badayuni wrote: “Train that left from Geneva, reached at Lawazan station. This is the same place where Lawazan conference took place and where leader of Turkey Asmat Anunu participated”.33
In Switzerland officials of Pakistan foreign office arranged many banquets in the honor of delegation. From the airport of Geneva aeroplane flown for Damascus. After spending some days in Damascus delegation reached Umman. Molana wrote: “These days arrangements are in progress about the visit of Hussain Shaheed Suharwardi (1893-1963), PM of Pakistan, to Umman”.34
From Umman delegation reached Saudi Arabia. They stayed in Jeddah and Makkah. In Jeddah delegation met with the King, about which Molana Badayuni wrote: “Today the health of King is out of order. He is sitting in visitor’s area since 10 o’clock, after five minutes he wants to go in the upper portion but on knowing about us, keep sitting
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there. We entered; the royal court was full of officials etc. He met with us with warm feelings. After a brief discussion we came back and on the very day at evening time a detailed meeting took place with Ambassador of Pakistan Khawaja Shahabuddin”.35
Discussion was made on different topics with Pakistani Ambassador Khawaja Shahab-ul-Din. From Jeddah delegation set out for Medina through bus. Members of delegation made their presence on the tomb of Holy Prophet (SAW) and offered devoted salutation. From Medina delegation reached Karachi through aeroplane on 18th August 1957. Molana delivered a detailed statement about visit to Russia. An excerpt of which is stated here: “Whatever we have saw during this visit published it without any omission. Neither earlier nor now we think Russia as any religious country. Certainly that is an atheist nation. We have anti opinion to most of its ideologies and have published magazines on this. But how the circumstances have changed there and after that what situation is in Muslim majority areas can be judged by this that mosques, tombs and shrines are open and free there and this propaganda is totally wrong that in whole Russia mosques are locked. However, in the European part of Russia, situation is quite different.”36 (See Appendix-XXXIV)
This tour of Molana has a great importance to understand the religious condition of Muslims in Russia during socialism. During visit of different cities of Russia members of delegation visited many tombs, mosques, agricultural farms, industrial units and educational and medical institutes.
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Molana raised his voice about the non-availability of religious education in educational institutions and sent a reservation in particular to higher authorities. He demanded that government should manage religious education for Muslim students in mosques. During meetings with ministers, Kashmir issue came under discussion and he highlighted the need to solve this dispute. In these meetings he highlighted that Pakistan in the field of trade and economy had made lot of progress and by the grace of Allah it was making progress day by day. He demanded that trade relationship should be develop between Pakistan and Russia so that both countries could achieve progress through mutual cooperation. He described the religious policy of Russian government and stated that they were trying to win the hearts of Muslims; due to that reason in Muslim states particularly Russia had given them full liberty in their culture and civilization and in the fulfillment of their prayers and obligations. During his meetings with officials he urged the need of more mosques in Moscow according to the growing population of Muslims. He demanded that special attention should be given towards the religious education of Muslim.
TOUR TO ARAB COUNTRIES AND IRAN:
When this news spread that Saudi government wants to demolish the tombs of Jannat-ul-Baqih, a wave of restlessness ran across the Islamic Word. Molana Badayuni composed a decree and along with members of ATI visited East and West Pakistan taking signatures of different Ulema. After this to take decree and signatures of Arab and Irani Ulema, Molana Badayuni, Molana Shah Ahmad Norani and Molana Umar Ilahi Dehlvi set out on a long journey in the form of delegation. At first they offered Hajj obligations in Makkah and then made their presence in Medina. Molana Badayuni contacted with many people regarding his movement during his stay at Medina. About this he wrote:
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“In Haram Sharif at the time of every prayer, known and such persons and Ulema who have connection with our movement met with us whom we finalize time and next day we discussed on inviting them to our residence or to go towards them. In this context various meetings were held with contemporary teacher of law Allama Rabie and Ulema from Syria”.37
From Saudi Arabia delegation reached Amman and from there set out for Baitul Muqaddas. In Baitul Muqaddas many Ulema were being contacted and made them aware about purposes of the delegation. About the visit at Dome of Rock Molana Badayuni wrote: “These days in the inner and outer parts of Dome of Rock repair and maintenance work is in progress. Clean work on spire has become completed, in internal areas lot of work yet to be done. Due to this reason the sacred part of Dome of Rock where holy prophet (SAW) tethered his Buraq on Shab- e-Miraj is closed. In the construction and repair work of Quds, Pakistan has also contributed according to its might”.38
In Masjid-e-Aqsa they also met with many Ulema and share thoughts with them. Members of delegation visited the tomb of Molana Mohammad Ali Johar who is buried in a small chamber of Masjid-e-Aqsa. Molana Badayuni participated with full spirit in Khilafat movement. He wrote in this regard: “For a lot of time I prayed for him and come to mind all the scene of Khilafat movement, when we in his company used to do work for that movement”.39
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Next day, members of delegation set out to see Baitul Khalil-ul-Rehman. In the way different things related with Christ AS were also being seen. In Baitul Khalil tombs of various prophets were visited. Grand Mufti of Palestine along with a group came to see Pakistani delegation at their residence. Grand Mufti has already met with Molana Badayuni on different occasions. Different topics were discussed. Molana clarified the purpose of his visit. In this regard, he wrote: “For a lot of time debates and discussions with Ulema-e- Quds kept going. We enrooted our aim, handed over the copies of Fatwa to Mufti Sahib and other Ulema from Quds”.40
From Baitul Muqaddas delegation reached Lebanon and worked concerning the movement. Six days were spent in Beirut; there they met with Pakistani ambassador Mr. Salah-ul-Din Khurshed. Molana wrote in this regard: “Here Ulema and scholars feel shy to speak with foreigners. Government is almost Christian. But about Pakistan there are good centiments”.41
From Beirut through motor car, we set out for Damascus, met with many Syrian Ulema in ancient central mosque. During a meeting with famous Syrian scholar Syed Abd-ul-Wahab, a detailed discussion was held on the movement. Molana Badayuni wrote: “On fourth day we discussed in detail with syed Abd-ul- Wahab on subject of the movement. A meeting of Syrian Ulema was decided. Almost all Ulema were invited at night. Our compiled reply was read. Respected Ulema appreciated our reply. After listening they testified and accepted it. There felt a need of more copies. So, fifty more copies were taken from the typewriter”.42
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After staying for ten days in Damascus, members of delegation set out through aeroplane for Cairo, the capital of Egypt. For the purpose of meeting with Ulema and to complete the task, two week stay was decided. Members of the delegation during stay at Cairo visited tombs of Syeda Zainab (627-682) and Imam Shafi (767-819). In Cairo, they met with Khawaja Shahab-ul-Din and Muhammad Ahmad, respected members of Pakistan foreign office. They shared gratitude to Molana Badayuni on coming in Cairo. About this meeting Molana Badayuni wrote: “Between respected Khawaja Sahib and me conversation kept going on different issues and topics for a long time. By name kept asking for health and good life of different individuals”.43
Ministry of Auqaf of Egypt had asked many times about the activities of delegation in Cairo, so Khawaja Shahab-ul-Din provided complete details of Molana Badayuni and others members of the delegation. Ministry of charitable endowment called them in his office and important issues in learning remained under discussion. On next day they met with the Rector of Jamiah Azhar. About this important meeting Molana wrote: “These days in all Arab world, there is a spring on the issue of Arab nationality and Arabic language. We were also asked about the situation of Arabic in Pakistan. We told that Madaris under the influence of Ulema are following Arabic in lectures and Arabic is going on good in Ulema community. But it will require time in the formation of Arabic as a national language”.44
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In Jamiah Azhar detailed discussion took place with Mehmood Rabie, the teacher of religious laws. He promised to write a decree about this issue. In Alexandria, Molana Badayuni delivered an address to large gathering of Shaban- ul-Muslimeen. After that the delegate visited tombs of Sahaba in Alexendria. In Cairo members of delegation participated in an important gathering of Asherat- ul-Muhammadia. Due to ill health of Molana Badayuni, Molana Shah Ahmad Norani delivered a comprehensive speech. Ustad Mehmood Rabie according to the promise compiled a detailed decree. About that Molana wrote: “Although we took signatures of Egyptian Ulema and scholars but with the addition of part by Ustad Rabie it became more authentic. In Egypt our movement by the grace of God has taken good turn. In future we seek help and guidance from God Almighty for the success of our movement”.45
From Cairo delegation reached Iraq. In Baghdad, spiritual heir of Seikh Abd-ul-Qadir Jilani, Pir Muhammad Ibrahim hosted the delegation. Pakistani ambassador of Iraq, Mr. Khatak was the old friend of Molana Badayuni and he arranged a grand party in the honor of delegation. Members of delegation made their presence at tombs of Imam Hussain (626-681) in Karbala and Hazrat Ali (600-661) in Najaf. At the tomb of Hazrat Ali (RA), Molana Badayuni prayed for the success of his movement. He wrote in this regard: “I prayed for the worldly and religious well being of Indo- Pak Muslims. In the last, prayed for the movement that started for the tombs and graves of Jannat-ul-Bakie and Jannat-ul-Mualla might become successful”.46
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They also visited the tombs of Hazrat Imam Abu-Hanifa (699-767) and Hazrat Junaid Baghdadi (d. 914). After spending some days in Iraq, members of delegation left for Iran. At airport in Tehran, Allama Phalsphy welcomed the delegation. Allama Phalsphy made meetings of delegation with several Ulema. About a great gathering of Ulema Molana wrote: “When a hundred and fifty people gathered I delivered a speech to clarify the situation and mentioned my compiled decree. Molana Shah Ahmad Norani read my decree and Allama Rabie’s Muqadma. Respected Ulema and scholars listened both fatawas attentively and expressed their appreciation”.47
King of Iran during his meeting with delegation expressed good wishes for them. About the meeting with king of Iran, Molana Badayuni wrote: “King warmly embraced and recognized me at first sight. He told about the times when he met with me on different occasions in Karachi. MJUP arranged a lunch and delivered address for his honor. He said I know very well that you celebrated Eid Milad-ul-Nabi (SAW) and day of Hussain with true spirit and grandeur in Karachi”.48
Molana told king of Iran about the objectives of his movement. King of Iran promised his complete co-operation. Members of delegation visited important educational institutions and tombs in Qum and Mash’had. In Mash’had, they made their presence at the tomb of Imam Ali Raza (765-818). Governor of Mash’had arranged a special feast in honor of delegation. After that important topics remained under discussion. Molana wrote in this regard:
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“We discussed on different issues. How Pakistan is making progress, remained a subject of exhaustive discussion”.49
Members of delegation saw important historical buildings and mosques in Isfahan and Khurasan. For fourteen days in these cities kept meetings with different Ulema and important advancement took place regarding the movement. On returning back king of Iran gifted a staff decorated with diamonds. Iranian newspapers gave special importance to this delegation of Pakistani Ulema. Pakistan foreign office in Tehran arranged a special get together in the honor of delegation. After a long visit of three months and ten days delegation reached Karachi. (See Appendix-XXXV)
This tour has a great significance due to its objectives and outcomes. The member of delegation contacted with prominent Ulema of Arab and Iran and made them aware about purpose of the delegation. Molana Badayuni met with those Ulema and shared his reservations and thoughts. The members of delegation visited many tombs of Sehaba and Muslim saints during this tour. Due to their efforts eminent scholars compiled decrees about that issue. Ustad Mehmood Rabie according to the promise also compiled a detailed decree in this regard. The delegate met with King of Iran and informed him about the objectives of their movement. King promised his full co-operation for the success of the movement. Members of delegation visited important educational institutions and tombs in different cities of Iran. Arabs and Iranian newspapers gave special coverage and importance to this delegation. It achieved its targets and won the full support of Ulema and authorities of these countries. Molana Badayuni has a unique position as a traveller. He made many travels of different countries and wrote his experiences in the form of travelogues. His writing style is plain and simple and facts are represented in a straight forward manner. He expressed his experiences with strong arguments. He was a keen
241 observer of many things. In course of his travels he jotted down things of interests. His work establishes him as a well versed man with keen insight and critical observations. During journeys his observations and experiences are the precious treasure of information. His travelogues are the reliable source of information regarding the historical, political, social and economic state of those countries. He described a true picture of economic and industrial development of China, Russia, Arabs and Iran. He met with famous political, intellectual and religious personalities of the world and shared his views with them. Religion, Politics, history, economy, literature and sociology are the main topics of his interest. During his journeys he presented the soft image and progressive picture of Pakistan. He wished that Pakistan should gain guidance and inspiration from these developed countries for economic growth. A reading of his meetings with different great leaders testifies his broadmindedness and political erudition. Whatever he saw and whatever he learnt during various travels, considering his moral and national duty he transferred every part of it on the pages for the future generation.
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REFERENCES/NOTES
1. Abd-ul-Hamid Badayuni, Nawab Ismail Khan Ka Mukam Siasi Leadron Main. (It is unpublished document, which is in Khawaja Razi Haiders’s personal possession) 2. Abd-ul-Hamid Badayuni, Wafad-e-Hijaz Ki report.[Delhi:Majlisey Amal AIML, 1947], 17. 3. Ibid., 22. 4. Ibid., 23-24 5. Weekly Dabdaba-i-Sikandri (Rampur), January1947., 04. 6. Muhammad Abd-ul-Aleem Saddiqui, Al-Bayan. [Meerath:1365 A.H], 17- 18. 7. Abd-ul-Hamid Badayuni, Taasurat-e-Cheen. [Karachi:Mash’hor Aafist Press,1956], 11 8. Ibid., 19. 9. Ibid., 22-23. 10. Ibid., 24. 11. Ibid., 28. 12. Ibid., 30. 13. Ibid., 33. 14. Ibid., 34. 15. Ibid., 38. 16. Ibid., 50. 17. Ibid., 57. 18. Ibid., 58. 19. Ibid., 59. 20. Abd-ul-Hamid Badayuni, Taasurat-e-Roos.[Karachi:Markazi Jami’yyat Ulemay-e-Pakistan],15. 243
21. Ibid., 31. 22. Ibid., 35. 23. Ibid., 40. 24. Ibid., 44,45. 25. Ibid., 49-50. 26. Ibid., 55. 27. Ibid., 60. 28. Ibid., 62. 29. Ibid., 64. 30. Ibid., 68. 31. Ibid., 77. 32. Ibid., 83-84 33. Ibid., 89. 34. Ibid., 96. 35. Ibid., 98. 36. Ibid., 109. 37. Abd-ul-Hamid Badayuni, Mumalik-e-Arabia aur Iran ka Safernama.[Karachi:Msh’hor Aafist Press], 5. 38. Ibid., 7. 39. Ibid., 11 40. Ibid., 13-14. 41. Ibid., 14-15. 42. Ibid., 18 43. Ibid., 21. 44. Ibid., 22. 45. Ibid., 25. 46. Ibid., 29. 47. Ibid., 33. 48. Ibid., 34.
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49. Ibid., 37.
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Chapter No. 10
CHAPTER-XI
LITERARY CONTRIBUTIONS IN THE FIELD OF POLITICS AND RELIGION
Molana Badayuni spent very busy life and he was a man of tough schedule but in spite of his busy engagements, he remained concerned with literary work. Out of his books and booklets; Intakhabat Kay Zaroori Pahlu, Muraqa-e-Congress, Nizam-e-Amal, Kitab-wo-Sunnat Ghairon ki Nazer Main and Islam ka Muaashi Nizam Aur Socialism ki Mali Taqseem have been selected, which shows his political and religious thoughts and wisdom.
POLITICAL WRITINGS:
INTAKHABAT KAY ZAROORI PEHLU
This is very informative booklet which throws light on the different aspects of elections. Molana Badayuni wrote it regarding the significance of elections under the Govt. of India Act, 1935. It consists of fifteen pages and entails very significance. This booklet covers different topics relating to the general elections. In the light of this booklet we can easily grasp his political vision and sincerity for his nation.
“Why AIML is entitled for the electoral representation
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This is the question, which would be in the mind of every voter, and everyone has the right to inquire answer of this question up to his satisfaction. Molana described the principles of AIML in these words: Principles of AIML: i) “To implement the minimal rights of Muslims given in the new constitution. ii) To politically organize and strengthen the Indian Muslims so that they can safeguard their rights. iii) To protect the social, national, religious and cultural interest of the Indian Muslims. iv) To inculcate the sense of independent government among the Muslims. v) To fulfill the national social, economic and reformation needs of Muslims. vi) To work with the other masses of sub-continent to confront with the common issues. vii) It is also imperative for Muslim League to aware the masses with regard to the worth of the vote. viii) Such representatives should be elected who may be accountable before the common people. ix) The candidates who are going to contest in the election with the secret motives must be discarded. x) The persons, who have signed the form of the League, must strictly adhere to the directions and policies of the high-ups. xi) Some persons intend to go the assembly without any agenda or policy; such persons cannot be held answerable before the nation. xii) All the nominated leaders will work under the policies and guidelines of Quaid-e-Azam.
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xiii) Members of the AIML will represent in the assembly, after putting on priority the issues of formers, peasants, laborers and traders.”
Constitution of India and duty of our representatives: The main cause of controversies between Hindus and Muslims was that both the communities have associated their hopes with the new constitution. The communities which are in majority and also ahead from the Muslims in the field of knowledge and development were of the view that new constitution will bring reforms only for them and they believed that the Muslims of sub-continent which are in minority should not be contacted too. Muhammad Ali Joher and their companions make the consensus of Muslim masses possible on the 14-points of Quaid-e-Azam by virtue of their sincere efforts. For this cause, Muhammad Ali Joher even sacrificed his life. Muslim Conference was established and then scattered. Molana wrote about the election of the members in these words:
“The duty of the members of the assembly is very hard and sensitive too. They enact such law for the people upon which harmony and peace lies. This duty must be discharged by the person who are well aware with the difficulties of law and take due care of the matters and then take part in the course of arguments in the assembly by placing the well-being of the public on top. They should oppose a law which is contrary to the national interest with full courage and candor. The AIML is the only party which is following the above mentioned impressive principles so every Muslims should vote for it.”
Standard to scrutinize the Members: About this important question Molana Badayuni’s view point is that whenever we desire to get the treatment of some sick person, we do not consider
248 the creed, caste and color of the physician. Same is the case with education of our youth. In that matter, we need to have a man who is expert in his subject and should be well aware with the teaching techniques. Same in elections, we have to decide, candidate should be elected for the assemblies who possess deep understanding of political, social and legal issues. Therefore, AIML is entitled to be voted. It is the lawful right of every voter to ask the candidate that “What plan he has? Molana wrote in this regard: “It should be examined that to what extent the proposed candidate can do something for public? And what special he will do for voters and country after being elected? The voter should satisfy himself regarding these questions before voting for and if he votes without having answers of these questions, it will be a severe felony.”
Every person has right to vote as per his own choice. This choice implies a duty upon us that we should exercise this judgment in the righteous way. The voters are justified to seek the program from the parties who intend to participate in the elections. To date, four parties have issued their program. i) AIML ii) INC iii) Zamindar Party (Branch party of Maha-Sabha) and; iv) Maha-Sabha
As far as the independence movement of sub-continent is concerned, principally, Muslims are in its favor. But previous attitude of INC shows that unless it makes a reasonable accord with the AIML, they cannot struggle together.
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Maha-Sabha is the most conservative and prejudiced party of united India. The accord with this party is very difficult and amounts to defy all the teachings and principals of Islam. To highlight the political importance of AIML Molana Badayuni wrote: “The only political party left is—All India Muslim League. After careful examine of its program, it becomes crystal clear that program of AIML entails a plethora of tactics to guard the rights of Indian Muslims as far as the farmers, peasants, laborers, traders and affluent persons are concerned, the AIML’s plan is also suitable to them.”
About the lawful rights of the voters Molana Badayuni wrote: “Our voters are not aware of their duties and rights in the true sense. AIML urges to make them aware of these so as they can be acquainted with their importance. The program of AIML is quite well versed. Therefore, AIML is the only political party entitled to be voted for, so sense it and support this party”.(See Appendix-XXXVI)
MURAQQA-E-CONGRESS: (Hindu Hukmarani Ka Holnak Tajarba)
Molana Badayuni described the biased attitude of Hindus and sketched a picture of brutalities of INC, which was published as “Muraqqa-e-Congress”. In this booklet excerpts and quotes of Hindu leaders of INC about the hatred Muslims were elaborated. This booklet also sketched a true and complete picture of humiliations of INC carried out with the Muslims of UP. In this booklet Molana protested against these brutalities of INC through his writings.
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He wrote that under the India Act 1935, elections were held in 1937. After the election, INC made its ministries in eight provinces. In that process, the actual plan of the INC came to the light. Out of the sixty four reserved seats, twenty seven seats were won by the Muslim League, therefore, AIML was of the clear-cut view that this political party will be given representation in the ministries but Molana Abu’l Kalam Azad put forth such tough conditions before the Muslim League that amounts to assassination of the All India Muslim League in the UP. He threw light on the policies of INC in these words: “The above terms and conditions proposed by the INC manifestly reflect its inflexible and rigid political behaviour. During the period of its ministries, INC matted out unjustified and very harsh behaviour with the Indian Muslims. INC intentionally adopted anti Muslim policies. Wanday Matram was declared as national anthem. Taranga of INC was set up in all the important buildings. Moreover, under the Vidya Mandar Scheme, Muslim Childs were compelled to go to the temples. The statue of Mr. Gandhi was placed in the schools so that Muslim Childs can bow in front of that. Further, Wardha Scheme was an attempt to wreck the Muslim Ideology, culture, religion and their integrity. Songs and music was used to play before the mosques. The slaughter of cow was also declared prohibited through the official order.”
A famous leaders of Congress, Swami Satyadeve, gave very negative remarks against Indian Muslims. Molana Badayuni quoted one of his statements: “If there is any possibility of independence in Hindustan, that can only happen through Hindu Culture and Civilization. O’ Hindus! Be strengthen. This World praise only power, so
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when you will become powerful, these Muslims will bend their heads before you”.
Molana quoted the statement of Lala Hardayal: “Unless India do not wipe out the outer religions like Islam and Christianity, the Hindus will not be comfortable. Islam is causing disturbance.”
Molana Badayuni described mentality of Mr. Tilak and Nehru through their statements. In the Rolet Committee report it has been mentioned that Mr. Tilak started to urge his supporters to blow music in front of mosques. Pandit Nehru said about the Cow Slaughter House: “I don’t like slaughter-house. When I go near, I feel unrest. I am with those people who hate slaughter-houses.”
Molana quoted the statement of President, Punjab Congress Committee: “INC cannot allow that religious emotion of any party may be distressed owing to the reason that cow is a sacred cult for the Hindus. Therefore, INC cannot bear such exercise to be done openly and which may harm the Hindus.”
Zahid abad is a surrounding area of Gorakhpur where Muslims wanted to slaughter the cow as their routine custom. To avoid any clash, Magistrate imposed Section 144 and stopped them from slaughter the cow. Leaders of Muslim League tried their level best to convince the Magistrate to allow the Muslims to slaughter the cow but all in vain. Having no other way, they decided to start civil disobedience. Molvi Rizwan Ullah and Molvi Farooq presented themselves for imprisonment. Following resolution was passed by Attawah’s District Board:
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“In all over the District Attawah, animals can be used for agriculture, milk and reproduction purposes only and cannot be slaughtered.”
Molana Badayuni described the demolition of Mosque in Devakli: “Hindus destroyed that mosque. They entered in the mosque at night and put the mosque on fire. This mosque was being used by Muslims since long.”
Another incident was written by Molana in these words: “During the holy month of Muharram, Hindus made attacks to the Muslims’ villages. They demolished the pillars of the mosques and put their village on to the fire, with the favour of Hindu landlords and authorities.”
Incident of firing on mosque of Mol Gunj was took place on 19th June, 1938. This incident was described by Molana in these words: “The religious walk of Hindus was held where in thousands of Hindus participated. This mob was passing through Masjid Mol Gunj. Every Hindu was blowing a bugle, at that time prayers were being offered in the mosque. Hindus intentionally did not stop the walk. Meanwhile, few stones were thrown on Hindus which was not proved to be thrown by Muslims but authorities, without enquiry opened fire on the Muslims. Two innocent Muslims were martyred.”
Molana further wrote: “A case was registered against the Ulema of Badayun and leaders of AIML especially against me (Molana Badayuni),
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Molana Abd-ul-Samad Muqtadri, Molana Molvi Zahoor Ahmed, Khawaja Nizam-ul-Din, Molvi Abu’l Hassan Qadri, Molvi Zahoor Hassan and twenty nine others which remained under trial for several months. Muslim-Hindu uprising took place in Illah Abad so many times, last time it happened when Hindus thrown a pig in the mosque. This act of Hindus highly provoked Muslims. The conduct of authorities was insufficient upon which Muslim member of municipal board resigned from their seats.”
Molana threw light on the Wardha Scheme in these words: In United Province, an educational training was held under Wardha Scheme. The important features of this training were as under: i) Betterment of Hindus and Hinduism. ii) All religions are true. Islam has no priority over them. iii) “Non-Violence” must be disseminated to everyone. iv) 45-minutes will be allocated for Music in every institute. v) Co-education will be must for students between the ages of 7 to 14. In UP, Hindu Ministers were awarded with following ministries: i) Agriculture ii) Law iii) Education iv) Revenue v) Police vi) Rural Reforms vii) livestock viii) public Health ix) Local Government x) Home
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xi) Industry The Muslim Ministers of INC were awarded with Revenue, Jail, C&W and Irrigations, which shows that all the key ministries were assigned to the Hindus only.
FRESH APPOINTMENTS ON KEY POSTS AND MUSLIMS: Post % of Hindus % of Muslims Prime Minister 100 0 Legal Advisors 100 0 Private Secretary 100 0 Advocate General 100 0 Director Informations 100 0 Officer, Anti-corruption 100 0
(See Appendix-XXXVII)
RELIGIOUS WRITINGS:
NIZAM-E-AMAL
In the entire history of mankind, Islam enjoys the unique position of being a religion of knowledge and wisdom. It heralded an all-round revolution in the world of knowledge. Mainly, Muslims have acquired knowledge from Quran and Hadith. These two primary sources of Islamic knowledge are interrelated. These sources also provide specific injunctions for believers. Quran and Hadith, both, give detailed guidelines on spiritual, moral, social and cultural values. Quran and Hadith, in short, provide complete code of life for all the believers. In other words, we can culminate that fiqah of Islam is derived from Quran and Sunnah.
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All the injunctions applicable to believers in Islam have been taken from these sources. In society, every Muslim has been assigned with specific and divergent roles. At one hand, man has been given unbridled freedom in the choice of daily life affairs, but on the other hand, certain restrictions have also been imposed on him. Islam has developed a spirit of self accountability and courage to raise voices against the vices and indecencies. The real aim of Islam is to reform the whole structure of the collective life of man. Islam does not confine itself to reforming just one sector of life but aims at entire remodeling. Islam covers the activities of man from cradle to the grave. Molana Badayuni wrote the book ‘Nizam-e-Amal’ in order to guide the Muslims in the every field of their lives in accordance with the injunctions of Islam. Specific references of Quran and saying of Holy Prophet (SAW) have been made regarding routine affairs of life. The main purpose behind the compilation of the book is to put-forth instruction of Islam in the light of Quran and Sunnah. Molana has provided complete set of Quranic and Hadith instructions which start right from the birth of a Muslim child and ends at funeral prayer. The importance of book can be adjudged from expressions of following great personalities. Dr. Allama Muhammad Iqbal wrote about it: “I have gone-through your book. Nowadays, people do not aware about the Islamic injunctions but your book will prove to be a source of guidance.” (See Appendix-XXXIX)
Ulema of Farangi Mahal wrote about it in these words: “This book is very useful and informative. In this book, issues of Fiqah have been written and interpreted in an understandable language. Such a précised book is the need of hour. All the Muslim brothers should be grateful to Molana for publication of such book.”
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The above statements aptly describe the significance of the book in true scene. When we explore the pages of the book, we see that Molana has discussed Islamic injunction in short but effective manner. Furthermore, this book is not complicated in nature. Principles of Islamic Fiqah have been described in short and comprehend able way. Now, we dilate upon the book. The impressions created in the minds of children by the parents would last for long. If good things have been inculcate the children will get the benefits here and hereafter. Whereas, carelessness in them bringing-up have been committed, they will prove to be wrong-doers. The best way before the parents is to set their own example before the children so that they can get direct message there from. Therefore, further concepts of Islam relating to childhood, training of child in accordance with Islam, concept of sucking (Razaa’t) and its allied injunctions have been described in detail. Moreover, relevant Hadith and Quran have also been discussed in detail in the most simplified and understandable way. Besides above, Molana Badayuni has also dilated upon the following basic concepts of Islam in brief: 1. Tasbih, concept, relevant Hadiths, spiritual concepts of Tasbih. 2. Concept of supplication relevant Aayah and Hadiths. 3. Belief of Muslims on Holy Books of other religions. 4. Apostles, prior to Islam and their preaching, supremacy of Islam among other religions and finality of prophet hood. 5. Concept of “Day of Judgment”, its implications. 6. Concept of Jannat and Dozakh, brief account of those as described in Quran and Hadith. 7. System of cleanliness described by Islam and relevant injunctions. 8. Injunctions pertaining to Bathing. 9. Obligations of Muslims in Prayer. 10. Timings of Prayers.
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11. Funeral injunctions of Islam. 12. Concept of Jummah prayer and its injunctions in the light of Quran and Sunnah. 13. Zakat, System of Zakat, collection of Zakat and distribution of Zakat in accordance with Shariah. 14. Hajj, universal manifestation of brotherhood, concept and process of performance. 15. Respect of parents, significance, rights and duties of parents reward for children for proper care and maintenance of parents in their tender age.
After discussing above mentioned important concepts, Molana has very beautifully discussed the status of woman in Islam with historical perspective. He has declared that Islam has immensely boasted the status and stature of woman to ever best level. He writes in this regard: “Before the arrival of Islam, if we look into the history of nations, we observe shockingly that woman was being treated as worst as it could be. Every adversary was being committed to women. She was being treated as an animal”.
In contrast, Molana discussed the status of woman in Islam in the following words: “Islam bestowed all human rights to woman. Rights relating to matrimony, social and financial rights, rights involving seeking of knowledge was also granted to her, Islam, vehemently, stopped all kinds of victimization of woman. Islam crowned the woman by awarding every rights of her”.
Moreover, advocating the marriage with the widows, he writes:
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“Unfortunately, this wrong perception, as in non-believers, has developed in the Muslims that they should not marry to widows. Lives of countless Muslim widows have been suffered.”
Quran ordains: “Do marriages of widows (from you)”
Holy Prophet (SAW), himself, married widows and ordered believers to marry widows. As we know that Islam especially ensures rights of persons of Islamic society from every sphere of life. In the Islamic code of life, rights and duties of social members have been enumerated one by one. Rights of following have also been discussed in very brief manner: i. Rights of neighbors ii. Rights of orphans iii. Rights of Relatives and Acquaintances.
Moreover, Molana wrote that ostensible expenses, falseness, racism on the basis of caste and creed are social evil for an Islamic society and eradication of these evils is very essential. Emphasizing on brotherhood, he wrote:
“Muslims should develop cordial relations with each other. Every Muslim should feel the pain and agony of his brother as his own”.
Islam is a religion of simplicity and fairness. Moderation is the key feature of Islamic style of life. Lavishness and transgresses is not allowed in Islam. In this regard, Molana wrote:
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“Islam teaches a life-style which is equally adaptable by the poor and the rich. The entire life of the Holy Prophet (SAW) is a complete manifestation of simplicity. He (SAW) used to do his daily affairs of life by His own hands”.
Earlier we have discussed in detail the concept of socialism and capitalism. Islamic concept of state is mid-way between these two extremes. The Islamic state steers a balanced and moderate course. It is neither so unconcerned to leave the freedom of individual nor does it squeezes him to stuck in the society, being helpless. In Islamic state sovereignty belongs to Almighty Allah. In state, Allah’s will is supreme. The basic aim of the Islamic state is to establish and develop Islamic atmosphere in society. In Islamic society economic and social security is guaranteed. In the later portion, Molana has discussed the Islamic concepts of governance and Khilafat. He says that in Islam, the rights and duties of “Rai” and “Riaya” are well defined. Multiple examples from the era of the Holy Prophet (SAW) and rightly guided caliphs have been quoted which provide complete guidance for governance. Molana discussed accountability by saying: “Under the Islamic standards of equality, every Muslim has the right to seek accountability from ruler.”
In the above pretext, Molana examined the era of Hazrat Umer Farooq (582-645) and declared it the utmost example of governance and administration for the rulers of present age. As we know that Islam proscribed the slavery. However, the rights and duties of master and servant were codified. Islamic society provides deterrence to the frail and fragile people. Moreover, while discussing the rights of war- prisoners, it has been discussed that:
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“Islam has provided special rights and privileges for war- prisoners. Nowadays, the situation is changed one. In the history, Muslims used to feed war prisoners similar to their own. Holy Prophet (SAW) at the eve of war of Badar issued special order for the care and necessities of war-prisoners and personally supervised the same”.
Unfortunately, nowadays element of violence has been imposed by west to the name of Islam. This is totally unjustified and against the facts. Islam is the religion of harmony, peace and tranquility. There is no room for violence or coercion in Islam. Islam does not allow use of assault for its expansion. In this regard, Molana wrote: “Islam prohibits coercion in every field of life. There is no provision that Islam should be embraced under undue influence.”
One portion of the book provides brief analysis of the services rendered by the rightly guided caliphs. Molana has mentioned salient features of the period of ruling of these caliphs. Personal characteristics of all the four caliphs, their conquests, achievements, reforms and governance patterns have also been described in a just way. In the end, glorification of Sehaba has been discussed in the light of Quran and Sunnah. Besides these feature the caliber of Hazrat Imam Hassan and Imam Hussain have been elaborated for the purpose of guidance for the believers. Holy Prophet (SAW) preferred trade as profession as compared to others. He (SAW) himself carried out trade and also adopted it as profession. However, Islamic mode of trade is somehow different from the conventional trade. Islam provided not only modes of trade but also modes of finance for the believers. Various forms of trade in the shape of sharakah (Partnership),
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Modarbah, Bai Salam, Bai Marahba, Bai Mualjjal and Ajara have been described as allowed under Islam. In the last portion of the subject book, Molana has discussed the Islamic system of trade and referred many relevant Quranic verses and Hadiths which provide not only wisdom and knowledge for readers but also opens new horizons of understanding for the readers. While discussing the relaxation to the debt holder he wrote: “Credit is an essential part of trade. It is indispensible for the process of trade. Quran and Hadith emphasize that relaxation should be given to debt holders.”
Moreover, with regard to fair dealings he observes: “Factor behind the successful trade is that trader should be a man of patience and fairness.”
Molana has discussed the lethal effects of transgresses on the society and suggested that lavishness and undue expanses should be avoided by the Muslims. The above verse makes it very clear that interest (Riba) and the same are not allowed in Islam. Islam prohibited the Riba because it plays a negative role in the distribution of wealth in society and also causes social and economic burden on the less privileged and poor people of society. Islam declares that capital cannot only be used for ensured profit. Molana Says that interest should be stopped forthwith and alternative system should be implemented by the government. Similarly, he has focused that Islamic system of inheritance should be implemented in the society in it true sense so that due legal share of inheritance can be awarded to every Muslim. Tendency of depriving females from the legal share of inheritance should be avoided. After taking into consideration all the pros and cons of the book we can very safely comment that through the instance book, Molana has tried to present injunctions of Islam pertaining to different subjects in a very short but simplified
262 and understandable way. This book seems to be an abridged version of all shariah law books and Molana has beautifully summarized the long debates in a nut shell. This book deserves great acknowledgement and accomplishment indeed. (See Appendix-XXXVIII)
KITAB-O-SUNNAT GHAIRO KI NAZER MAIN
This informative booklet is the compilation of remarks and comments offered and expressed by scholars of other religion regarding Holy Quran and Sunnah. In this booklet Molana Badayuni has taken exert from the various books, columns, digests and journals which were published time to time. The basic purpose behind this compilation was to highlight the respect and reverence of Holy Quran and Sunnah in the eyes of Non-Muslim scholars and literary figures. Besides leaders of freedom movement of sub-continent, comments from orientalists, literary authors, sociologists, scientists, poets, educationists, journalists and notable personalities all across the world were collected and compiled. Few comments are translated here as under: “Quran is the deepest truth, which is expressed in words. Although it concise but it provides real guidance.” Dr.Radwell. (Deebacha-e-Quran)
“Injunctions of Quran are completely in accordance with wisdom. If man sees them with wisdom eye he can lead an errorless life.” British Encyclopedia
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“Teachings of Quran are in accordance with all the natural teachings. That’s why it effects man and results into humbleness and creates virtue and justice along with religious harmony.” Gesto Leban
“I am diehard fan of Quranic social, political, moral and spiritual teachings.” Lala Lajpat Rai
“I have seen Torah, Bible and other religious books but Quran provides the way of prevention.” Guru Nanik
“It is irrefutable proof of truth fullness and morality of Hazrat Muhammad (SAW) that his foremost followers include persons who were very close to him in his circles. Indeed such persons would have been well aware about his routine affairs and personal details.” William Moor (Life of Muhammad)
“The teachings of Muhammad (SAW) possess the exclusive quality that these have all such distinctions which other religions don’t have.” Mr. Clark (Meezan-ul-Tahqeeq)
“During my research I found nothing which creates doubt in the prophet claim of Muhammad or his personality.”
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“It is only Islam which has declared harmony and tranquility as its banden and peace as its duty. For its establishment, Islam utilizes all its strength.” Baldev Sahi B.A (Rsala-e-Imam)
“Emergence of Muhammad was truly a blessing of God upon mankind. One cannot deny or overlook his undeniable factum. We the Buddhists really love Hazrat Muhammad and have great reverence for him.” Mang Tong (Mojazzat-e- Islam)
“Hazrat Muhammad (SAW) accomplished several goals in his life which prove that he was a great performer and gigantic religious leader. He removed idols from Arab and also eradicated slavery there from.” Sardar Ram Singh Amratseri (Risala Molve Rabi-ul-Awal)
“Diet of Prophet Muhammad (SAW) was very simple. He never wore expansive outfit rather wear simple dress having high colors. Dress of Holy Prophet always manifested simplicity. He, in true sense was simple. He always ignored such formalities and luxuries. In private affairs, he liked justice.” Mr. Washington (Berguzida Rasool)
The objective of compilation of this book, in the words of Molana Badayuni, has been expressed in the forward of the book in his own words as under:
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“It appears expedient that about the universality of Quran as well as Sunnah, all the remarks of researchers, orientalists and philosophers must be compiled. Although it was quite difficult to collect all the material being confined in Jail but with the name of Allah carried out this research work”.
This shows that how hard this work would have been for the author. (See Appendix-XXXIX)
ISLAM KA MUASHI NIZAM AUR SOCIALISM KI MAALI TAQSEEM
This is a very important booklet which throws light on the different aspects of economic system of Islam and Socialism. It consists of 32 pages and entails very significance. Molana Badayuni wrote: “Before embarking on the economic system introduced by the Islam, it is essential to explain the concept of economic system (Muashi Nizam). After due consideration, it be safely said that economic system is a systematic relation among the individual engaged in production of wealth, distribution and exchange of wealth and use of commodities and services. Moreover, economic system, as a whole, regulates all the economic and financial activities of the society.”
Islamic economic system implies a mode of satisfying the economic needs of an organized society in accordance with the injunctions of Holy Quran and Sunnah. In Islamic economic system, the economic activities of the believers are truly based upon certain values; piety, justice, benevolence, cooperation,
266 brotherhood and equality. Islamic economic system has derived these values from Quran and Sunnah, which are eternal and immutable. To explain the definition of socialism Molana Badayuni said: “Now, it becomes expedient to explain the concept of socialism. Socialism or communism means an economic system in which means of production are owned exclusively by state. A central authority controls the process of production of goods and services. In such an economic system state decides the nature, quality and mode of production. There lies no concept of private ownership in socialism. Karl Marx, a Germen Philosopher was the originator of socialism who presented the mode and mechanism of socialism.”
In this booklet Molana has beautifully presented the background and historical analysis of socialism. Key factors which necessitated the origin of socialism have also been discussed. Similarly, Molana also did fair comparison between the economic system of socialism and the same introduction by the Islam. While presenting the economic system of Islam, he argues: “The religion which presents a complete and perfect code for every sphere of life, how is it possible that such a religion can remain silent on economics and financial affairs. Islam has introduced everlasting economic principles. Islam teaches to its believer that he should believe in Allah firstly and then search for his livelihood.”
On the other hand, Molana also criticized the socialism by pinpointing its demerits and its social flaws. In the following words:
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“Today, movements of socialism and communism claim equality for public and also affirm the idea of unconcentration of wealth and equal distribution of resources. They are also the claimant of economic equality. But communism based governments are operating and operating since long. The general public is still facing poverty and economic dependence. In this way the claim of socialism proves baseless and wrong.”
In this booklet the author referred many hadiths having economic implications and instructions for the believers. These references relates to trade, measures, weights, sources of earning livelihood, profit ratio, pure earnings, Islamic laws of land ownership, tenancy, Usher and interest. In this booklet Molana tried to cover almost every important economic aspect. While arguing pure earning, the following hadith has been referred: “Earning from a pure and valid source is obligatory”
He after analyzing the Islam and Socialism, economic systems of both, has enumerated the Islamic principles of economic development. (See Appendix-XXXX
Molana Badayuni’s political and religious writings are very important to understand his political and religious vision. Different aspects of his work are interesting and important. His writing style is attractive and simple. He did not use flowery language. He described facts in a straight forward manner and expressed his view and thoughts with strong arguments. He could explain difficult topics in very easy way. His work proves him as a reliable and well versed author with keen insight and critical observations. He has a clear concept of political theories and religious thoughts of Islamic scholars. With the help of
268 references he tried to make his writings reliable for readers. However his knowledge and observation are not so deep. He did not try to find and utilize original sources and paid no heed to give authentication to his writings. He was very particular in arranging get together of the political and religious leaders, so his work consequently provides useful information about them. His written works provide an insight for general readers to have a clear cut idea of the prevailing social, political and religious situation of before and after creation of Pakistan.
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CONCLUSION
The entrance of Muslims in India was based upon the terms of trade. Attractive moral virtues and teachings of Islam brought Indians close to the Muslim traders. Due to these qualities, they began to be inspired by the brilliance of Islam. After conquest of Sindh, a distinguished civilization was founded by Muslims in India. Islamic civilization changed the Hindu society which had been divided into caste system. The subjugated and deprived Hindus embraced Islam. Barhamanism felt Islamic civilization a great danger for its existence. In this way a clash began between Muslim identity and Barhamanism. Social system of Islam was set up on the higher principles of patience, fairness, justice and brotherhood, which began to attract the deprived classes of Hindus towards it. In 1206 A.D Qutab-ul-Din Aibak (d. 1210) established the Muslim rule in India. In the sub-continent the Slaves, Khilji, Tughlaq, Syed and Lodhi dynasties were set up their rule consecutively. Meanwhile, there were no religious restrictions upon the Hindus. Their temples were in good state and were safe and sound. When Mughal ruler Muhammad Akber (1542-1605) enthroned, he kept a kind attitude towards them. He wanted to gain political benefits. Although, his Rajpoot policy strengthened his rule yet it put the Muslim identity in danger. At this crucial time Sheikh Ahmad Sirhindi tried for the revival of Muslim identity. He struck heavily on the concept of united nationalism. He opposed every effort of merging Islam and Hinduism into one religion. In his thoughts ‘Two Nation Theory’ seems clear. During the kingship of Aurang Zaib (1618-1707), Hindu Muslim differences became clearer. His strict policies stimulated the Hindus to take strict actions against Mughal state and common Muslims. After his death, Muslim’s political downfall began. Disunity and external attacks made the Mughal state very weak. Different local groups like Marhatas became powerful. They wanted to establish Hindu state after demolishing Mughal rule. Amongst the Indian
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Muslim rulers, no one was in a position to face that threat. Shah Wali Ullah was struggling for Muslim unity. On his invitation Afghan ruler Ahmad Shah Abdali (1723-1773) came to India and destroyed Marhata power in 3rd war of Pani Pat. After Marhatas, there was not any local force to stop the British. No local ruler tried to defeat them except Tipu Sultan (1749-1799). Therefore, the British established their authority over all areas of Hindustan. In the independence war of 1857, Molana Faiz Ahmad Badayuni was very well-known among the religious leaders. He belonged to Usmani family of Badayun. In this way we observe that hostility and hatred against the British was on very high level in Molana Badayuni’s family. The theory of united nationalism was not more than a fantasy. The Hindus attempted to expel the Muslims from the sub-continent. Due to anti-Muslim policies of Congress, Indian Muslims formed AIML on Dec 30, 1906. Its purpose was to defend the rights of the Muslims. For a great cause, Muhammad Ali Jinnah joined AIML in 1913. In the beginning, he struggled for Hindu- Muslim Unity. Through his efforts, Lukhnow pact was signed between AIML and INC. During KM both the nations came close to each other. During that movement Molana Badayuni along with large number of prominent Ulema associated with the Congress for great cause. Molana and several other leaders ended their association with INC owing to the Shudhi Movement. In Nehru Report, Hindus’ mentality was exposed as they were not ready to accommodate the Muslims. Due to this change many prominent Muslim leaders separated themselves from INC. But the Ulema who liked the philosophy of united nationalism remained associated with the INC. Some Nationalist organizations like Jami’yyat Ulema-e-Hind, Majlis-e-Ahrar and Khaksar also supported INC in the field of politics and even the biased thinking of the Hindu leaders could not relinquish their support for the INC. We
271 have to confess that philosophy of such Nationalist Ulema caused a serious loss to the Pakistan Movement. In 1934, reorganization of AIML was started by Quaid-e-Azam. For this, he had to face confrontation from both ends the Hindu leaders and the Nationalist Ulema. In Punjab, he had to deal the Unionist Party. On the other hand, political fight against Jami’yyat-Ulema-e-Hind, Majlis-e-Ahrar and Khaksar was also a hard task. Nationalist Ulema were using their religious status and in such a situation, to counter those Ulema, AIML was also in the need of likewise Ulema, who may work for its cause. Speeches and orations held great importance and AIML was also in the search for luminous speakers. Molana Badayuni was one of the great religious scholars of his times. He belonged to prominent Usmani family of UP. The history of this family is enriched with sacrifices and achievements. He started his politics from the platform of AKK and it was right place for him to prove his qualities. The annual session of AIML which was held in 1918, holds great significance because in that session large number of religious leaders participated for the first time ever. Molana Badayuni also attended this important session for the first time in his political career and his association with AIML was started. During the KM, he supported INC and worked for the cause of Indian Muslims. After the separation of Congress from KM, he was not satisfied with that policy. This anger changed into separation when the Shudhi movement took place. Shardha Nand started this movement to remove the existence of Muslims from Hindustan. Dr. Syed Mahmood was an active member of INC. He served INC for long time, but after the victory of INC in Bihar in the elections of 1937, he was ignored and a Hindu leader Sri Kirishan Sinha became the chief Minister. This biased attitude of INC is just an example. There are many other examples which prove that Congress never respected sacrifices of Nationalist Muslims. Despite this awful behaviour they remained appreciating the policies of INC and spread ‘nationalism’.
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When the ‘one nation theory’ of INC faced problems, they tried to make contacts with common Muslims. Due to the efforts of Molana Badayuni and his companions, the theory of ‘Two Nations’ was strengthened as compared to the ‘one nation theory’. Common Muslims started to join AIML and Nationalist Ulema became very worried over their failure. An Activist Nationalist, Khawaja Abd-ul-Majeed, met with Mr. Gandhi and told him to start the Muslim contact movement and also ensured his full support. This attitude of Nationalist was dangerous for the progress of AIML. Nawa-e-Waqt states in this regard: “Under this situation, Khawaja Abd-ul-Majeed under the flag of Muslim Majlis met with Mr. Gandhi and requested him that on behalf of the INC relations with the common Muslims may be expedited by an effective campaign. For this, he formed a fantasy before Gandhi and described fake incidents about AIML and he claimed that his ‘Muslim Majlis’ was the only representative party of Indian Muslims.”
Nationalist Ulema tried every effort to make all the Muslims their followers but when they felt that Muslim Leaguer Ulema were causing great danger to their mission, they geared up their struggle for re-union of Nationalist Ulema only. Molana Hussain Ahmed Madni, Molana Hafeez-ul-Rehman, Molvi Habib-ul-Rehman, Prof Humayun Kabir and Molana Abu’l Kalam Azad tried their best to get the support of the common Muslims. Nationalist Muslim Conference and Azad Muslim Board were in favour of that sketch. But among such parties, no one could face AIML. Molana Badayuni made serious efforts for the cause of AIML. Molana Abu’l Kalam Azad had to admit that majority of Ulema were in the support of AIML but that was agonizing for him. So, he made propaganda that the Ulema connected with the AIML were illiterate and real notable Ulema were with INC.
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Through his Tafseer of Holy Quran, Molana Azad tried to interpret that in the light of Quran Muslims and Non Muslims belonged to same anent, therefore, he tried to get conclusion that the Muslims and the Hindus were the same nation. We can see change in his views, gradually. The contents of “The Al-Hilal” state that Molana Azad, at that time, believed on Muslim Nationalism. Newspaper “The Medina” of 8th February reports in this regard: “Molana Azad was the chief supporter of INC but even he admitted Muslims as a separate nation. Molana Hussain Ahmed Madni is also one of those Ulema who raised voice for united nationalism. In his views, in the current era ‘the base for nations is motherlands’. When Allama Iqbal came to know this, he rejected this theory through his poetry.”
Nationalist Ulema were giving arguments to prove ‘one nation theory’ and the Hindu leaders were refusing to accept the separate identity of Muslims. Gandhi wrote: “Reality is that, Hindus and Muslims cannot be divided into two different nations. In the light of history we can say that the ancestors of every Indian Muslim were Hindus, therefore, every Indian Muslim is actually Hindu, and who changed his religion later on. Muslim nationalism has no solid foundation.”
Gandhi was not ready to accept separate Muslim entity. Molana Azad, Molana H.A Madni and M.K Gandhi’s thoughts show that they wanted to abolish the separate Muslim identity. In this situation the duty of the AIML’s team of Ulema became double. Molana Azad had great influence over the Indian Muslims and that was difficult to counter his magic influence. He was an
274 immense scholar as well as a Mufassir of Quran. He was elected as president of Congress to create an opinion that INC was well wisher for the Indian Muslims. In such circumstances, Molana Badayuni played a key role for the cause of AIML. He rejected the thoughts of the Nationalist Ulema and created a general perception, which was in support of Pakistan. He attended the Lucknow session of 1937 and then participated in all the sessions of AIML. At the time of need, Quaid-e-Azam, always, selected him for campaign for AIML. He made serious political efforts not only in his province UP but also in the Punjab, Sindh, Bengal, NWFP and Baluchistan. In NWFP, accompanied with Pir Sahib Manki Shareef and in Baluchistan, with Qazi Esa he formed positive environment for Pakistan. In NWFP, Congress enjoyed the sincere favour of Abd-ul-Ghaffar Khan and Abd-ul-Jabbar Khan. In such circumstances, the struggle for Pakistan in that province was a difficult job. Due to the working of Molana Badayuni and his companions, NWFP became the part of Pakistan. Quaid-e-Azam granted him the title of ‘The Conqueror of NWPF’. In the remote areas of Baluchistan, he worked for Pakistan Movement. Lahore Resolution had great significance in the Pakistan Movement. Amjadi Bano Baigum and Molana Badayuni ratified this Resolution from UP province. He was crystal clear that his province UP would not be integrated in Pakistan, he, even then, took a vigorous part in the Pakistan Movement. He took the difficult target of spreading the message of AIML to the Muslim World. He toured the Saudi Arabia accompanied with Abd-ul-Aleem Saddiqui. This group met the Egyptian leader, Hassan-ul-Banna and other influential personalities and made them aware of the Pakistan Movement. After partition, he migrated to Pakistan and settled in Karachi. When, in March 1948, AISC was renamed as Jami’yyat Ulema-e-Pakistan, he became its vice president. He, along with other Ulema, worked very hard for process of
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Islamization in Pakistan from the platform of JUP. Migrants were facing a lot of problem; he formed Markzi Mahajreen committee to solve their issues. He has contributed an active role for the process of islamization in Pakistan. For this purpose, in 1948, he, in the leadership of Molana Shah Abd-ul- Aleem Saddiqui met with Quaid-e-Azam. His relations with Ulema of other sects were friendly. He created harmony among the followers of different sects. He played significant role to counter the socialist thoughts prevailing in the country. He wrote important booklets to highlight the features of Islamic economic system and described the flaws of socialism. He described his views and opinions on important topics such as loud speaker, telephone, wireless and telegram. He debated logically on all of these topics. The role of Molana in the approval of objective resolution was not less than any other leader. To unite the Ulema on the resolution, he made lot of efforts and finally Ulema became united on the draft of the resolution. He was included in those thirty one Ulema who gathered to answer the challenge of secular elements and presented twenty one points as a base of Islamic legislature. He, from the platform of JUP, tried to promote Islamic values in the country. In preaching Islam, he provided valuable services. He had to bear imprisonment under safety act and during Khatm-e-Nabuwwat Movement. After the establishment of Pakistan, the activities of Qadyanis gradually increased. Mirza Bashir-ul-Din Mehmood started giving aggressive statements in the Qadyani mouthpiece “The Al-Fazal”. In the reaction of Qadyanis, Ulema started Khatm-e-Nabuwwat Movement. Molana Badayuni, along with, other Ulema, participated in this movement with religious fervor. He tolerated the persecutions of the prisons in Karachi, Haider abad, Sakkhar and Lahore. The great tortures could not waver his determination and valor. He established Central Anjaman Tableegh-e-Islam for the preaching of Islam. After the death of Abu’l Hasanat Qadri, he was elected as central president of MJUP. From this platform, he tried his level best to spread the teachings of
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Islam. When Muhammad Ayyub Khan, President of Pakistan, implemented Muslim Family Law Ordinance, Molana opposed the unislamic clauses of this ordinance argumentatively. He was elected the member of Islamic advisory council for two times. To make the constitution according to the Quran and Sunnah, he guided the government by his recommendations. When Martial law came to an end by Muhammad Ayyub Khan, he along with other leaders, tried to restore the Pakistan Muslim League. In 1963, Cover of Ka’aba was prepared in Pakistan; he was the member of delegation which went to Saudi Arabia with that Cover. In January 1965, when presidential election was held in Pakistan, he supported Muhammad Ayyub Khan against Miss. Fatima Jinnah because he thought that a woman could not become the ruler of Islamic country. In 1965, when a war was started between Pakistan and India, he declared this war as ‘Jihad’. He led a delegation and visited the Azad Kashmir sector. At various places, he addressed the soldiers and encouraged them. He also worked for the freedom of Kashmir and Palestine. Under his presidentship, MJUP became a very influential party. He was a great educationist. He founded many educational institutes at various places in Karachi. The establishment of Jamiahh Taleemat-e-Islamia was one of his great educational services. This institute was inaugurated by Muhammad Ayyub Khan, president of Pakistan. For the construction and development of this institute, he worked day and night. Some religious scholars and teachers from different Muslim countries were invited to teach there. This institution was affiliated with Islamia University Bahawalpur. But after his death, unfortunately this institute could not run more. He spent very energetic and active life. Since his joining AIML to the creation of Pakistan, he devoted all his time for the benefits of Indian Muslims. He joined such parties and participated in a lot of movements only for the betterment of Muslims. During Pakistan Movement, range of his services was expended to whole of India.
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After creation of Pakistan, he tried to fulfill his duties in the acquisition of objectives of Pakistan Movement. He cooperated with Ulema in every movement for Islamization. He bore arduous of imprisonment for noble cause. He made tours to Arab, china, Russia, Iran and many other countries to make friendly relations with them. He created soft image for Pakistan in those countries. During membership of advisory council, he gave his counsels to government in the light of Shariat and provided guidance towards process of islamization. His services for the establishment and development of Pakistan are endless. He was a man of excellence and quality. His political, religious and educational services need to be admitted and admired at national level.
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BIBLIOGRAPHY
Primary Sources:
Private papers
➢ Badayuni, Abd-ul-Hamid. Nawab Ismail Khan Ka Muqaam Siasi Leadron Main. This is an unpublished document, which is in Khawaja Razi Haider’s personal possession. (Ex.Deputy Director Quaid-e-Azam Academy Karachi.)
Printed Papers, Books, Booklets
➢ Abid-ul-Qadri. Guldasta-i-Aqeedat. Karachi:Jamiah Taleemat-e-Islamia, 1971. ➢ Ahmad, Syed Muhammad Farooq. Guldasta-i-Aqeedat. Karachi: Jamiah Taleemat-e-Islamia, 1971. ➢ Aziz Urfi. Nazrana-e-Aqeedat. Karachi:2004. ➢ Badayuni, Abd-ul-Hamid. Intikhabat Key Zrori Pehlo, Roheel Khand:Roheel Khand League Parliamentary Board, 1936. ➢ ...... ,Islam ka Muashi Nizam Aur Socialism Ki Mali Taqseem. Lahore:Idara Pakistan Shinasi, 2003. ➢ ...... ,Jazbat-e-Hamid. Karachi:S.S.Printers, 2004. ➢ ……..,Kitab-o-Sunnat Ghairon Ki Nazer Main. Karachi:IV,B5/9Nazaim Abad,2002. ➢ ...... ,Khiraj-e-Aqeedat. Karachi: Mash’hoor press, 1959.
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➢ ...... ,Khutba-e-Sadarat, Tehreek-e-Pakistan Main Molana Abd-ul-Hamid Badayuni Key Kirdar Ki Aik Jhalk. Lahore:Idara Pakistan Shinasi, 2005. ➢ ...... ,Khutba-e-Sadarat. Haider Abad:Sindh University,1963. ➢ ……..,Mumalik-e-Arabia Aur Iran Ka Safer Nama. Karachi:Mash’hoor Aafist Press,1961. ➢ ……..,Muraka-i-Congress (Hindu Hukmarani Ka Holnak Tajarba), Lahore:IdaraPakistan Shinasi, 2000. ➢ ……..,Nizam-e-Amal. Karachi:S.S Printers,2000. ➢ ...... ,Phalsipha-i-Ibadat-e-Islami. Lahore: Idara Pakistan Shinasi, 2010. ➢ ...... ,Sapasnama. Karachi:Mash’hor Afist press, 1962. ➢ ...... ,Tableegh-e-Islami ki Ahmiat wa Zrorat. Karachi:Mash’hoor press, 1959. ➢ ……..,Ta’asurat-e-Cheen. Karachi:Mash’hoor Aafist Press,1956. ➢ ……..,Ta’asurat-e-Roos. Karachi:Markazi Jami’yyat Ulema-e-Pakistan, 1957. ➢ ...... ,The Philosophy of the Islamic prayers. Karachi: Markazi Jami’yyat Ulema-e-Pakistan, 1970. ➢ ...... ,Wafd-e-Hijaz Ki Report. Delhi:Majlis-e-Amal AIML,1947. ➢ Dars, Zahoor-ul-Hassan. Ahem Fatwa. Karachi: Nazer printing press. ➢ Ghazi Abadi, Hafiz Bashir Ahmad. Guldasta-e-Aqeedat. Karachi:Jamiah Taleemat-e-Islamia, 1971. ➢ Mufti Sahib Dad, Tameer-e-Masajid ka Ahem Fatwa. Karachi:Mash’hoor press, 1951. ➢ Report Tehqeekati Adalat Braye Fasadat-e-Punjab, 1953. ➢ Sabri, Sardar Ali. Guldasta-i-Aqeedat. Karachi:Jamiah Taleemat-e- Islamia, 1971. ➢ Saddiqui, Muhammad Abd-ul-Aleem. Al-Bayan. Meerath, 1365 A.H. ➢ Saddiqui, Nasir-ul-Din. Nazrana-i-Aqeedat. Karachi:2004
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➢ Shah Abd-ul-Rehman. Khutba-i-Sadarat. Karachi: Mash’hoor press, 1955. ➢ Syed Hussain Imam. Guldasta-i-Aqeedat. Karachi:Jamiah Taleemat-e- Islamia,1971. ➢ Zahid-ul-Qadri. Nazrana-e-Aqeedat. Karachi: 2004.
Letters
➢ Letters written by Molana Badayuni to Liaqut Ali Khan. ➢ Letter written by Molana Badayuni to Quaid-e-Azam. ➢ Letters written by Molana Badayuni to syed Ahsan Marahravi. ➢ Letter written by M.I.Hassan to Quaid-e-Azam. ➢ Letters written by Nawab Bahadur Yar Jang to Molana Badayuni. ➢ Letter written by Quaid-e-Azam to M.I.Hassan.
Interviews
➢ Azad Bin Haider, Karachi, February 13, 2013. ➢ Jamil Ahmad Naeemi, Karachi, February 14, 2013. ➢ Khawaja Razi Haider, Karachi, February 14, 2013. ➢ Manshad Ali, Bahawal Pur, May 27, 2016. ➢ Muhammad Abdullah, Karachi, February 13, 2013. ➢ Muhammad Younas, Multan, May 07, 2015. ➢ Shamim-ul-Din, Karachi, February 14, 2013.
Secondary Sources: Books
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➢ Abdali, Syed Muhammad Razi. Rehbran-e-Pakistan. Karachi:Welcome Book Post, 2003. ➢ Ahmad, Molvi Mushaffey. Tehreek-e-Pakistan main Muslmanan-e- Badayun ka Hissa. Karachi:Encyclopedia of Badayun, vol. 2, 2004. ➢ Allah Wasaya. Tehreek-e-Khatm-e-Nabuwwat 1953. ➢ Anjum, Zahid Hussain. Encyclopedia wakeyat-e-Pakistan. Lahore:Nazir Sons publisher, 2004 ➢ Azad, Abu’l Kalam. India wins freedom. Culcutta, 1959. ➢ Azad bin Haider. Tareekh All India Muslim League. Karachi:Fazli sons, 2013. ➢ ...... ,Muslim Educational Society ki Pachas Sala Khidmat. Karachi: 2008. ➢ Chirag, Muhammad Ali. Akabreen-e-Tehreek-e-Pakistan. Lahore:Sang-e- Meel, 2003. ➢ G.Allana. Quaid-e-Azam Jinnah. Lahore:Feroz Sons. ➢ Haider, Khawaja Razi. Tehreek-e-Pakistan Main Molana Abd-ul-Hamid Badayuni Key Kirdaar Ki Aik Jhalk.Lahore: Idara Pakistan Shinasi, 2005. ➢ Hamidi, Amjad Ali. Tehreek-e-Pakistan Aur Ahl-e-Badayun. Karachi:Encyclopedia of Badayun, vol. 2, 2004. ➢ Hamidi, Tasveer Hussain. Ahl-e-Badayun. Karachi:Encyclopedia Badayun, Vol. 2, 2004. ➢ Jamiah Taleemat-e-Islamia Ka Nisab-e-Taleem. Karachi:Anjuman Taleem-ul-Islam, 1968. ➢ Janbaz Mirza. Karwan-e-Ehrar, Vol 6. Lahore: Maktaba Tabsera, 1982. ➢ Kauser, Inam-ul-Huq. Tehreek-e-Pakistan Balochistan main. Lahore:Maktaba Aalia,1986. ➢ Khan, Muhammad Ahmad. Iqbal Ka Siasi Kaarnama. Lahore:Iqbal Academy,1977.
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➢ Maikash, Murtaza Ahmad Khan. History of Islam, Vol 2. Lahore: Maktaba A’la Hazrat, 2009. ➢ Mehmood, Syed Qasim. Encyclopedia Pakistanicaa. Lahore:Al-Faisal Nashraan, 2008. ➢ Mohsin Faqih, Aaili Qwanin per Molana Abd-ul-Hamid Badayuni ka aik Maqala. Karachi:Markazi Jam’iyyat Ulema-i-Pakistan. ➢ ...... , Markazi Jami’yyat Ulema-i-Pakistan ka dora. Karachi:Mash’hor press. ➢ Mujeeb Ahmad. Jami’yyat Ulema-e-Pakistan. Islam Abad:National Institute of Historical and Cultural Research,1993. ➢ Naeemi, Ghulam Mueen-ul-Din. Hayat Sadrul Afazal. Lahore:Fareed Book Stal, 2000. ➢ Naeemi, Jamil Ahmad. Hayat-e-Jamil Ma’a Afkar-e- Jamil.Lahore:Maktaba Ahl’Sunnat Jamiah Nizamia Rizwia, 2008. ➢ Noor-ul-Sabah Baigum. Pakistan ki Mash’hor Shakhsiat Meri Nazer Main. Lahore:Sheikh Ghulam Ali and Sons. ➢ Nusrat, Mazhar Ali. Tehreek-e-Pakistan Aur Ahl-e-Badayun. Karachi:Encyclopedia of Badayun. Vol. 2, 2004. ➢ Okarvi, Muhammad Shafi. Ghazwa Badar. Karachi:Mash’hoor press.
➢ Pirzada, Syed Sharif-ul-Din. Foundation of Pakistan. Lahore:National Publisher House Limited, 1969. ➢ Qadri, Abd-ul-Hakim Sharf. Tazkira Ulema-i-Ahl-e- Sunnat.Lahore:Maktaba Qadria,1976. ➢ Qadri, Muhammad Ayyub. Ehd-e-Bertania Main Ulema-i-Badayun key Siasi Rujhanaat. Karachi:Encyclopedia Badayun, vol. 2, 2004.
➢ Qadri, Muhammad Jalal-ul-Din. Tarikh All India Sunni Conference. Gujrat:Saeed Brothers,1999. ➢ ……..,Khutbat All India Sunni Conference.Gujrat:Maktaba Rizvia,1978.
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➢ Qadri, Sa’adat Ali. Jazbat-e-Hamid. Karachi:S.S Printer,2004.
➢ Qadri, Sahibzada Fareed-ul-Din. Sindh key Akabreen-e-Qadria ki ilmi wa deeni Khidmat. Karachi:Qadria publications,1998. ➢ Qadri, Syed Noor Muhammad. Molana Abd-ul-Hamid Ki Milli Wa Siasi Khidmat. Lahore:Idara Pakistan Shinasi, 2002. ➢ Qari Muhammad Ahmad, Roydad Markazi Jami’yyat Ulema-i-Pakistan, 1949. ➢ Qasoori, Muhammad Sadiq. Tehreek-e-Pakistan Main Ulema Wa Mashaikh Ka kirdaar. Lahore:Pakistan Movement Workers Trust, 2008.
➢ Qureshi, Ishtiaq Husain. Ulema in Politics. Karachi:Mu’arif Limited, 1974. ➢ Riaz, Syed Hassan. Pakistan Naguzir Tha. Karachi:Jamiah Karachi, 2010. ➢ Saddiqui, Abu Muslim. Tehreek-e-Pakistan Main Ahl-e-Badayun Ki Rustakheez. ➢ Saddiqui, Nasir-ul-Din. Bazurgan-e-Qadria. Karachi:Islamic Foundation of Pakistan.,1999. ➢ Saeed, Ahmad. Tehreek-e-Pakistan‘Tehkeeki Jaiza’. Lahore:Pakistan Movement Workers Trust, 2009. ➢ Saeed, Molvi Muhammad. Aahang-e-Bazgasht. Lahore:Cammando Printer, 1979. ➢ Sarfraz Hussain, Muhammad Hanif Shahid. Tareekh All India Muslim League. Lahore:Nazria Pakistan Trust, 2010. ➢ Shamim-ul-Din. Yadon key Diye, Vol. I . Karachi:Pakistan Islamic Forum. ➢ Sheikh, Asad Salim. Encyclopedia Tehreek-e-Pakistan. Lahore:Sang-e- Meel, 1997. ➢ Sheikh Muhammad Abdullah. Ulema Key Fatwey Aur Hazrat Mirza Ghulam Ahmad Sahib Qadyani. Lahore:Ahmadia Anjuman Isha’atey Islam.
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➢ Shorish Kashmiri. Tehreek-e-Khatm-e-Nabuwwat. Lahore:Matboaatey Chatan, 1976. ➢ Tarazi, Muhammad Ahmad. Tehreek-e-Tahafuzey Khatm-e-Nabuwwat Syedna Saddiq Akbar Ta Shah Ahmad Norani. Karachi: Ufaq Publications, 2009. ➢ Tufail, Khawaja Muhammad. Tehreek-e-Pakistan Main Sialkot Ka Kirdaar.Sialkot:Idara Matboat-e-Tehreek-e-Pakistan, 1987. ➢ Zulfiqar, Ghulam Husain. Jiddo Johd-e-Aazadi Main Punjab Ka Kirdaar. Lahore:Idara Tehkeekat-e-Pakistan Danish Ghah,1996.
Newspapers, Journals and Periodicals: ➢ Daily Amroz, Lahore. ➢ Daily Hurriyat, Karachi. ➢ Daily Jang, Karachi. ➢ Daily Jang, Lahore. ➢ Daily Nawa-i-Wakt, Lahore. ➢ Daily The Pakistan Time, Lahore. ➢ Weekly Tehreek-e-Pakistan, Lahore. ➢ Monthly Al-Faqih, Amritser. ➢ Monthly Al-Saeed, Multan. ➢ Monthly Badayun, Karachi. ➢ Monthly Dabdaba-i-Sikandri, Rampur. ➢ Monthly Ilham, Bahawalpur. ➢ Monthly Mahey Noe, Islam Abad. ➢ Monthly Quaid, Multan. ➢ Monthly Uffaq, Karachi. ➢ Monthly Urdu, digest. ➢ Quarterly Al-Zubair, Bahawalpur.
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Appendices
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APPENDIX-I Family Tree (Shajra-e-Nasab) of Molana Abd-ul-Hamid Badayuni
1. “Abd-ul-Hamid Badayuni bin Abd-ul-Qayyum bin Mureed Jilani bin Muhiyy-ul-Din bin Fazal Rasool bin Abd-ul-Majeed bin Abd-ul-Hameed bin Muhammad Saeed bin Muhammad Shareef bin Muhammad Shafi bin Sheikh Mustafa bin Abd-ul-Ghafoor bin Aziz ullah bin Kareem-ul-Din bin Qazi Muhammad bin Shaikh Maroof bin Sheikh Wadood bin Abd-ul- Shakoor bin Muhammad Raji bin Saad-ul-Din bin Rukn-ul-Din bin Qazi Danial bin Sheikh Shaheed bin Sheikh Ibrahim bin Sheikh Ishaq bin Abd- ul-Kareem bin Sheikh Shareef bin Noor ullah bin Abd-ul-Hayyi bin Muhammad Firdus bin Sheikh Anees bin Sheikh Rafeeh bin Shiekh Abd- ul-Kareem bin Abd-ul-Raheem bin Abd-ul-Rehman bin Aaban bin Syyadan Usman bin Affan.(R.A)
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APPENDIX-II (Fatwa regarding Non-Cooperation Movement, issued by the various Ulema of the time including Molana Abd-ul-Hamid Badayuni)
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APPENDIX –III
(Letters written by Molana Abd-ul-Hamid Badayuni to Liaqat Ali Khan)
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APPENDIX-IV
(Pamphlets of different Conventions wherein Molana participated inconnection with Lahore Resolution)
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APPENDIX –V (Interview of Molana Abd-ul-Hamid Badayuni)
Hafiz Muhammad Islam, the chief reporter of Daily Jung newspaper interviewed Molana Abd-ul-Hamid Badayuni in detail. The interview is as under: Q1. In your opinion what was the object of the freedom movement by the Muslims in the sub-continent? Whether that object has been achieved in the form of a new state Pakistan or not? Ans :- The object of the freedom movement by Muslims in the sub- continent was to achieve the social, economic, political, religious and cultural rights. That their political and foreign policy must be so autonomous that there may be no interference by the foreign countries. That the Muslim society must be so high spirited that their moral and political values should be congruous with the values of the Quran and Hadith. The establishment of Pakistan has determined the ways but the ultimate destiny has not been yet achieved. The grounds on which the conflict between the Hindus and the Muslims was started, the purpose of these grounds has not been yet met. Some of the objects have been achieved partially in the form of a new state, but the complete goals have not been still achieved. Q 2. Who were the main players or motivators behind the Lahore Resolution and who were the leading figures ? Ans:- The session of 1940 was held due to the request of the Punjab Provincial Muslim League and due the efforts made by Liaqat Ali Khan and Malik Berkat Ali Khan. Nawab Ismail Khan, Ulema-e-Badayun and Ulema-e-Frangi Mahel were the main activists. Q 3. Whate were your feelings and passions on the eve of this session? Ans:- Like the many other Muslim Leaders from the Muslim minority provinces, I also felt that the Muslims will build a new Islamic Society through a new state. And there will be enforcement of the Laws of the
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Quran and Hadith in a complete free set up. We knew that there was no apparent benefit for the Muslim minority provinces in case of a newly built state but at least the benefits was for the Mulsim majority provinces that they would be free from the domination of the Hindus. The name of Pakistan was not included in the Lahore Resolution in 1940 but before the conduct of this session, the name “PAKISTAN” was included in the Sindh provincial Muslim League session in Karachi, in which Sir Abdullah Haroon and sheikh Abdul Majeed were the key factors. Q 4. During this session or regarding this session, mention any incident that impressed you and that you still remember? Ans :- Two things were impressive for me. One is the enthusiasm and sacrifices by the leaders of the Muslim minority provinces. The second thing was the memorable speech delivered by Nawab Bahadur Yar Jang which cast a spell on all and sundy in such a way that the whole India resounded with the demand for Pakistan within a few months. Q 5. What was the reaction of the opposition leaders after passing of the Pakistan Resolution at Lahore? Ans:- After passing of the Pakistan Resolution the enmity against Pakistan and the Muslim League started with such a force that a hot debate was started in every city, town and village against Pakistan and the Muslim League. Not only the Hindus and the British opposed Pakistan but the some groups in the Muslims also were against it, i.e Majlis-e-Ahrar in Punjab, the organization of Surkh posh in NWFP and the Ulema who joined Congress after leaving Muslim League. They all conspired. Jamiat-e-Ulema-e-Hind came on the front line along with these rival parties, against Muslim League and it (Jamiat) launched an war in the Sub-continent. In the common and specific processions Muslim League and Pakistan were bitterly opposed. The Ulema and Mashaikhs who favoured Muslim League grappled with this onset strongly. When the phase of elections came, the efforts by AIML bore
295 fruit and we were heavily succeeded. To which extent we were opposed, you can guess, that there was Congress Khan ministry in NWFP. Surkhposhs in NWFP had created such type of atmosphere that the doors of the mosques were locked for the delegates of Muslim League when they reached there for the preaching. These delegates worked for 12 to 14 hours having thirsty and hungry. I also faced this incident that when I reached at Topi region along with scholars and workers, we were disallowed to enter the mosque. Surkhposh leaders and the crowd gathered under their leaderships, enquired us why we were there. I replied “You open the mosque door and choose a few persons among you who will interview us regarding Pakistan. We will give you satisfactory answers. So, this suggestion was approved. There was a huge congregation in the mosque. I gave satisfactory answers to the questions which were made by them. I also answered several other self- created questions. You can guess the success of this congregation that Muslim League got 70% votes from Topi in the general elections. More or less, such was the case with the other provinces. Q 6. When the Pakistan Resolution was passed in Lahore, was the sketch of division of the sub-continent the same according to which Pakistan was bordered in 1947? Ans:- No, we thought that the West Pakistan would comprise of the area from NWFP to Delhi. In the eastern Pakistan the whole Bangal and the Whole Asam were to be included. Whenever we talked the Quaid regarding the map of Pakistan, he spoke of the principles without telling the details. Q 7. What were the injustices committed in Red Cliff Award in your opinion? Ans:- Through Pakistan we wanted to bifurcate the Sub-continent in the Muslim majority and the Hindus majority provincial groups. But on 03rd June the demand of Pakistan was acceded in such a shape that the Muslim majority provinces were divided on the basis of the Muslim
296 majority districts and the Hindus majority districts. Then in Red Cliff Award even this principal was ignored and even the Tehsils of districts were also divided. Another misery was that some persons performed badly to present the case of the Muslims in front of Red Cliff Commission. Its result was that the Muslims could not get even the Tehsils on which they were justly occupants and India got the passage till Kashmir. Q 8. What was the most crucial moment of Pakistan movement in your opinion and what were its causes? Ans:- The most crucial phase was 03rd June, 1947. The demand of the Muslims was being passed in such a way that their division of provincial majority was proposed. The situation was that there was no possibility of the acceptance of the Muslims demand in the behalf of the British and the Hindus if the Muslims had not accepted this solution. So, the condition was that the Muslims would agree at the establishment of Pakistan with the division of the provinces or they would accept to hand over the Muslim majority provinces in the supervision of the Hindus majority provinces. Its obvious that it was an uphill phase. Therefore, many Muslim League leaders were not agreed on this trimmed Pakistan. In the session of working committee and then in Delhi session of AIML so many leaders severely objected provincial division principle in secret sessions. They protested, but Quaid-e-Azam convinced the opposing bodies argumentatively explaining the nature of the problem. And, thus, this critical phase passed. Q 9. It is said that the two Muslim territories were proposed to be established in the Pakistan Resolution 1940. Then in 1946 the suggestion of the establishment of a sovereign state was accepted in the convention of selected candidates for the assemblies. What is the historical significance of this in your openion? Ans:- It is correct that the resolution that was passed in the session of Lahore, the suggestion of the establishment of the Muslim majority units
297 was passed. Not only this but the term “Two independent states” was there in the annual session of Madras and in the very resolution that was passed over there in 1941. But when Pakistan was declared as the goal of AIML in this session, this was also stated in the resolution that two independent Muslim states will be established uniting north western and eastern parts of India. When Quaid-e-Azam corresponded with Gandhi in September 1944, Gandhi asked demanding the explanation of Lahore Resolution: “Will the states included in two territories be such units which have not been explained?” Quaid-e-Azam replied, “No, those will be considered as the co units of Pakistan.” (Real image of Interview Published in the newspaper)
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APPENDIX –VI KHUTBA-E-SADARAT (PAKISTAN CONFERENCE)
Since the Molana Badayuni was a note able leader of AIML. He presided over many sessions and conventions. One of the most important of such sessions was Pakistan Conference, held in the year 1941 at Ludhyana, which was presided over by Molana Badayuni. His presidential address given at that session was published afterwards, which manifests his vision. Salient features of that address discussed as follows: In 1934, Muhammad Ali Jinnah re-organized the AIML. The Luckhnow session of AIML held in 1937 is of great significance owing to the reason that very important decisions were taken in that session. Molana Badayuni participated in the Lucknow session of AIML and assured his support and devotion with the party. After that, Molana attended every important meeting of the AIML. On 23rd March, 1940 when Pakistan Declaration was approved in Lahore, Molana Badayuni affirmed that declaration on behalf of UP. At that time, he was considered as mainstream leaders of the AIML. On 30th August, 1941, Raikot (District Ludhyana), Molana presided over the Pakistan Conference. On that occasion he given a blistering speech which is called “Khutba-e-Sadarat”. That speech truly reflects his sting and struggle for the Pakistan. This Khutba was got published by Secretary, Majlis-e-Istaqbalia, Raikot. The salient features of that Khutba are as under: “Dear brethren ! I am really glad that you have bestowed me with compassionate love, and allowed me to participate in this gathering and graced me with the preside over this session. I want to humbly express that in the diversified province of Punjab these are many personalities which would have been asked to preside over, therefore, it is often formal to express
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gratitude for this honour but I, indeed, feel indebted to record by sense of gratefulness and thankfulness for this. i) Historical Perspective: Dear All, it would be desirable that before commenting upon the partition of subcontinent, we should explore the pages of history so that we can infer results in a convenient way. Further, we can also learn that so far to much extent, AIML has served for the Muslims of subcontinent. At the end of 18th Century, the twilight of Muslims was mounting. The Delhi’s kingdom was very feeble at that time. At other side, the British was trying to eliminate the glimpses of rule from the minds of Muslims. Moreover, the inhabitants of this land was adopting cut throat policy for the Muslims therefore, they were supporting every step which was against the Muslims. Now, Bahadur Shah was no more. Nor was the glory of Delhi. The thing left was a mourning tomb at Rangoon, which enhance the wrench. The riot of 1857 not only put to an end the rule of Muslims but it also damaged the dignity of Muslims. The nation, who ruled over the Hindustan for about 1 thousand year, now was under intimidation. History presents the true picture of dawn to twilight of us but a complete narrative of this would cause nothing but grief and pain. After the takeover, British prepared one community against the Muslims. In the fields of education, trade, government and administration, they were given undue advantage and Muslims were penalized and put to suppression. Formation of Congress: With the help of government, Congress was formed. The ultimate aim of this party was the loyalty of British Raj. Parties like Indian Association and Mohibban-e-Watan were established for the sake of rights for a particular group. But Muslims had no political party or organization of their own, which could represent them. This was a heart-wrenching period for the Muslims. English Education: After a few time, movement for Western Education was started and Muslims were also ready for it. Western Education though was devastating for the Muslims which make the Muslims dependent but it had given a little
300 benefit by enabling them aware about the importance of education. Due to this, personalities like Raja Sahib Mehmoodabad, Molana Muhammad Ali, Dr. Iqbal, Mr. Muhammad Ali Jinnah, Molana Hasrat, Molana Shaukat Ali and Molana Zafar Ali Khan are in us. These persons were well conversant with the western politics and their hearts were full of national sentiments. Commencement of Political Life of Muslims: The foundation of political party of Muslims was laid down by Nawab Mohsin-ul-Mulk and Vikar-ul-Mulak. They filled in energy among the Muslims with their blistering orations. On one side, British announced partition of Bengal, which was an opportunity for the development of Eastern Bengal but (Hindus) protested it heavily. In the meantime, Lord Minto constituted a commission for afresh reforms. Nawab Mohsin-ul-Mulk prepared a memorial with the help of several persons and presented it before Governor General, which is known was ‘Shimla Deputation’. Formation of Muslim League: After the Shimla Deputation, it was decided that to get the demands of Muslims in an organized way, a political party should be formed therefore, All India Muslim League was established in Dhaka on 30th December, 1906 under the chairmanship of Nawab Waqar-ul-Mulk. Nawab Mohsin-ul-Mulk and their collaborators disseminated the objectives of AIML all over the subcontinent in very short time. Now, the conferences of AIML started to held all across. In 1907 it was held in Karachi, at Amritsar in 1908, at Delhi in 1909 and at Nagpur in 1910. Owing to these sessions, AIML gathered inordinate sympathies. Hindus disliked the AIML and with every day passed, Hindu- Musim disputes were increasing. Participation of M0lana Muhammad Ali Johar in politics: In 1910, Molana Muhammad Ali Johar entered in the filed of politics. He started to serve with his unmatched and God-gifted abilities totally turned the tide of politics. Declaration of partition of Bengal:
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In 1911, the British Government declared the partition of Bengal without consulting the Muslims despite the fact that Lord Kirzen had assured the Muslims at Bengal that separate muslim province will be upheld through this separation. The revocation of this partition put the Muslims on flame on anger and they were assured that Government even pay no heed onto his own assurances . Tragedy of Masjid Kanpur. In the mean while tragic incident of Machli Bazar happened which cause great resentment in the Muslims of subcontinent. Open fire on the mosque and brutal murders of several Muslims bring a great strong in the politics of subcontinent in fact, this act of UP Government was an eye opener for the muslims. The uelma and mashaiks which were not in the politics in those days came out and started to take active participation in the politics. Ulmaas like Azad Subhani, Molana Abdul Bari, Molana Abdul Majid Badayuni and Molana Fakhir also came out. We can say that hidden forces of Muslims awaked up. Lakhnow Pact: On 30 December 1916 meeting of all India Muslim league was held in Lakhnow under the president ship of Mr. Muhammad Ali Jinnah in the mean time session of all India congress was also been held. In that year congress committee entered into an agreement with all AIML and acknowledge their rights. It was Mr. Muhammad Ali Jinnah who could only do this. Through this pact all India Muslim league became the representative party of muslims. Government Agnee over Molana Muhammad Ali and Shoukat Ali: Government of India initiated a case on the newspaper of Molana Muhammad Ali Johar because government was suspecting him since the commencement of war.
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As the war progress government made the laws strict under the defence act Maulana and his brother were put under the bars. In 1916, Molana Abul Kalam Azad and other ulema were also taken into custody. Khilafat Movement and Congress: We are well aware about the damage done to the Turkey. Jazira-e-Arab was to be sub servants to Europe. Therefore Muslim uelma of subcontinent decided to establish a majlis-e-khilafat for protection of status of khilafat and jazira-e-arab. Molana Muhammad Ali, Molana Abul Kalam Azaad, Molana Abdul Majid Badayuni, Molana Nisar Ahmed Kanpuri, Molana Fakhir Illahbadi, Hakeem Ajmal Khan, Dr. Syed Mehmood, Nawab Ismail Khan, Molana Abdul Bari and other ulema of subcontinent formed majalis-e-Khilafat it was decided that Majlis-e-Khilafat and all India congress committee, both , will work for the protection of Jazira-e-Arab and freedom struggle. It was very difficult for the Hindus to work with the Muslims but with the efforts of Molana Muhammad Ali it became possible. Ali brothers and other Muslims leaders taken extra ordinary steps for the hindu muslims unities and to some extent these efforts were over exaggerated. Millions were spent to the fame of Mr. Gandhi. Muslims sacrificed each and every thing for the hindu muslim unity and settled a great example. Conduct of Gandhi and his followers: When the government of India was going to announce indipendance of subcontinent and Molana Muhammad Ali and their supporters were in the jail, in that crucial time Gandhi g took a lame excuse of chora chori incident and decided to stop the movement this act of Mr. Gandhi extended the slavery of inhabitants to infinite period this act of Mr. Gandhi was premeditated. He was in the knowledge that if freedom is obtained with the joint efforts of Muslims, their dream of Hindu raj will never succeed therefore he acted in a hasty manner and the gathered force of Muslims went in vain. Shudhi and Sanghatan:
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As Mr. Gandhi stopped the movement, swami sharadha Nand and Mayun G started the movements of shuddhi and sanghatan, through these movements Muslims of subcontinent were being converted into arias (Hindus). The Hindus were compelling the Muslims either to accept Hinduism or leave the Hindustan and turn back to Arab. In the beginning phase of that movement I along with elder brother Molana Abdul Majid met with Mr. Gandhi. After detailed discussion we tried to convince Mr. Gandhi to stop these movements but he did not pay any heed on our submission. At that movement we both said good bye to congress. Nehro Report: Molana Muhammad Ali did not leave the congress till the Nehroo report. But when the Nehro report came to fore Molana perceive the truth and resigned from congress and started to serve his nation with almost efforts. Round Table Conference: Through the round table conference Muslims leaders tried to convince the Hindus but they could not succeed. Due to the dispute prime minister of British became the arbitrator. Act of 1935: The government of India act 1935 was although not acceptable to us as a whole but at that time there was no alternative solutions of it therefore it was need of the hour to work under it. It is pertinent to mention here that through this act, out of 14-points of Mr. Muhammad Ali Jinnah few were accepted.
Movement of Muslims unity and Reconstruction of Muslim League: During the round table conference Molana Muhammad Ali Johar passed away. This tragic incident caused great loss to the Muslims of subcontinent now all the expectations of Muslims were associated with Mr. Muhammad Ali Jinnah even the opponents of Mr. Jinnah admired their wisdom, political wit, uprightness and devotion. The first step which Mr. Muhammad Ali Jinnah was took unite the millat-e-islamia. He invited khilafat committee, unity board, jamiat ulema, Majlis-e-ittehad e millat and Majlis-e-Ehrar at residence of
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Molana Shoukat Ali at qarool bagh and tried to convince all these political parties to work together. Result of Election: Congress got success more than its expectations due to which the attitude of its leaders became very proud now they started to work for the Hindu raj only. In the assembly halls speeches were being made in sunsikrat therefore we can say that where the congress was in government the Hindu raj was established.
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APPENDIX-VII
(Letter written by Molana Badayuni to Quaid-i-Azam)
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APPENDIX-VIII Letter written by Mr. M.I Hassan to Quaid-e-Azam
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APPENDIX-IX Letters written by Nawab Bahadur Yar Jang to Molana Badayuni
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APPENDIX-X Letters written by Molana Badayuni to syed Ahsan Marahravi
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APPENDIX-XI
(Address of Molana Abd-ul-Hamid Badayuni from the platform of Sunni conference, held on 11th of February 1946, in Phaphund)
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APPENDIX-XII (An advertisement from the management of All India Sunni Conference in favor of All India Muslim League)
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APPENDIX-XIII (Address of Molana Abd-ul-Hamid Badayuni from the platform of Sunni conference, held on 20th of May 1946, in Phaphund)
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APPENDIX-XIV (Address of Molana Abd-ul-Hamid Badayuni from the platform of Sunni conference, held on 12-13 October, 1946, in Karachi)
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APPENDIX-XV (Quaid-e-Azam congratulates Molana Abd-ul-Hamid Badayuni over his successful visit to Hjiaz and Arab World)
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APPENDIX-XVI
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APPENDIX-XVII
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APPENDIX-XVIII
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APPENDIX-IXX
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APPENDIX-XX (Interview of Molana Badayuni published in Munir Report) Question: Have you ever read the above mentioned speech? (Quaid-e-Azam ‘s speech which he had delivered on 11th August 1947 in the Constituent Assembly of Pakistan) Answer: Yes, I have read that speech Question: Do you still agree that ideology of Pakistan which the Quaid-e-Azam had presented in his speech to the Constituent Assembly and in which he had said that after that day there would be just Pakistani nation in which there would be the Muslims and the non-Muslims. They would enjoy equal rights. There would be no discrimination of race, religion and sect. And the religion would be just the private matter of individual? Answer: I accept the principle that all the nations whether they are Muslims or Non-Muslims, should get representation according to their population in the administration of the state and in the making of Constitution. Except that the non-Muslims will not be taken in the departments of military and judiciary. They will neither be appointed the ministers and nor they will enjoy any status of Trust. Question: Do you mean by this that the standpoint of the non- Muslims will be like that of “Zimmies” or better than theirs? Answer: No, Zimmies means the non-Muslim population of those countries which were occupies by any Islamic state. This word does not apply on those non-Muslim minorities who are already populated in any Islamic state. Such minorities are called Muahid. (The people to whom any agreement was made) Question: If there is no contract with them, what will be their position then? Answer: In such a case they will not have any rights of citizenship.
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Question: Can the non-Muslim minorities living in Pakistan be called Muahid in your view? Answer: No, until an agreement with them. In my knowledge, no such an agreement has been still made in Pakistan with such nations.30 The commission made a few questions to know the view point of Molana Badayuni pertaining to the ‘definition of the Muslim’. Question: Who is Muslim according to you? Answer: A person who believes in the requirements of ‘Din’ (religion), is a believer and every believer entitles to be called Muslim. Question: Which are the requirements of Din? Answer: A person who believes in the five components of Islam and our prophet SAW, he fulfills the requirements of Din. Question: Whether it relates to the other matters apart from the five components that any person is a Muslim or outside the circle of Islam? Answer: Definitely, it does. Question: Then you will not call such a person a Muslim who though believes in the five components but steals the things of the other people; he usurps the wealth which is entrusted to him; he intends bad for the wife of neighbor, and he is quite ungrateful to his benefactor? Answer: Such a person who believes in the still mentioned dogmas, will be instead these acts a Muslim.31
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APPENDIX-XXI
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APPENDIX-XXII
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APPENDIX-XXIII
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APPENDIX-XXIV
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APPENDIX-XXV
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APPENDIX-XXVI
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APPENDIX-XXVII
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APPENDIX-XXVIII
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APPENDIX-XXIX
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APPENDIX-XXX
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APPENDIX-XXXI
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APPENDIX-XXXII (Image of Al-Bayan, a narration of journey to Middle East by Molana Abdul Aleem Siddiqi along with Molana Abd-ul-Hamid Badayuni)
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APPENDIX-XXXIII
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APPENDIX-XXXIV
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APPENDIX-XXXV
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APPENDIX-XXXVI
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APPENDIX-XXXVII
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APPENDIX-XXXVIII
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APPENDIX-XXXIX
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APPENDIX-XXXX
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Azad Bin Haider, Secretary of Molana Badayuni, giving interview at his home, Karachi.
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Researcher with Khawaja Razi Haider, Ex.Dupty director Quaid-e-Azam Acadamy, after interview at his home, Karachi.
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Shamim-ul-Din, editor ‘Badayun’ giving interview at his home, Karachi.
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Shrine of Molana Abd-ul-Hamid Badayuni at Mangho Pir, Karachi.
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Grave of Molana Badayuni, situated in Mangho Pir, Karachi. (Next to it is the grave of his son;Abid-ul-Qadri
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