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Pakistan Movement
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=== Role of Ulama === The [[Ulama]] support for the Pakistan Movement came in the form of the New Medina construct, which was formulated by the [[Barelvi]]s and a section of the [[Deobandi]] clergy.<ref>{{cite book |last1=Usmani |first1=Shabbir Ahmad |title=ہمارا پاکستان: خطبہا صدارت پنجاب جمیعتول علامہ کانفرنس |language=ur |trans-title=Our Pakistan: Presidential Address at Punjab Jamiatul Ulama Conference |date=1946 |publisher=Majlis-e-Istaqbaliya Jamiat Ulma-e-Islam Conference |publication-place=Lahore |url=https://www.rekhta.org/ebook-detail/khutba-e-sadarat-hamara-pakistan-shabbir-ahmad-usmani-ebooks |access-date=20 May 2021 |archive-date=20 April 2021 |archive-url=https://web.archive.org/web/20210420200922/https://www.rekhta.org/ebook-detail/khutba-e-sadarat-hamara-pakistan-shabbir-ahmad-usmani-ebooks |url-status=live }}</ref> In its election campaign in 1946 the Muslim League drew upon the support of Islamic scholars and Sufis with the rallying cry of 'Islam in danger'.<ref name="Metcalf2012"/> The majority of Barelvis supported the creation of Pakistan and Barelvi ulama issued fatwas in support of the Muslim League.<ref>{{Cite book|url=https://books.google.com/books?id=nzivCgAAQBAJ&pg=PA167|title=State and Nation-Building in Pakistan: Beyond Islam and Security|last1=Long|first1=Roger D.|last2=Singh|first2=Gurharpal|last3=Samad|first3=Yunas|last4=Talbot|first4=Ian|publisher=Routledge|year=2015|isbn=9781317448204|page=167|quote=In the 1940s a solid majority of the Barelvis were supporters of the Pakistan Movement and played a supporting role in its final phase (1940–7), mostly under the banner of the All-India Sunni Conference which had been founded in 1925.|access-date=15 May 2017|archive-date=28 July 2020|archive-url=https://web.archive.org/web/20200728053232/https://books.google.com/books?id=nzivCgAAQBAJ&pg=PA167|url-status=live}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=WgFeAwAAQBAJ&pg=PA135|title=The Awakening of Muslim Democracy: Religion, Modernity, and the State|last=Cesari|first=Jocelyne|publisher=Cambridge University Press|year=2014|isbn=9781107513297|page=135|quote=For example, the Barelvi ulama supported the formation of the state of Pakistan and thought that any alliance with Hindus (such as that between the Indian National Congress and the Jamiat ulama-I-Hind [JUH]) was counterproductive.|access-date=15 May 2017|archive-date=20 February 2020|archive-url=https://web.archive.org/web/20200220023053/https://books.google.com/books?id=WgFeAwAAQBAJ&pg=PA135|url-status=live}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=XfI-hEI8a9wC&pg=PA87|title=Pakistan: The Struggle Within|last=John|first=Wilson|publisher=Pearson Education India|year=2009|isbn=9788131725047|page=87|quote=During the 1946 election, Barelvi Ulama issued fatwas in favour of the Muslim League.|access-date=15 May 2017|archive-date=9 July 2020|archive-url=https://web.archive.org/web/20200709003415/https://books.google.com/books?id=XfI-hEI8a9wC&pg=PA87|url-status=live}}</ref> In contrast, most Deobandi ulama (led by [[Hussain Ahmad Madani]]) opposed the creation of Pakistan and the two-nation theory. Husain Ahmad Madani and the Deobandis advocated [[composite nationalism]], according to which Muslims and Hindus were one nation (cf. ''[[Composite Nationalism and Islam]]'').<ref>{{Cite book|url=https://books.google.com/books?id=Q9sI_Y2CKAcC&pg=PA224|title=A History of Pakistan and Its Origins|last=Jaffrelot|first=Christophe|publisher=Anthem Press|year=2004|isbn=9781843311492|page=224|quote=Believing that Islam was a universal religion, the Deobandi advocated a notion of a composite nationalism according to which Hindus and Muslims constituted one nation.|access-date=15 May 2017|archive-date=28 July 2020|archive-url=https://web.archive.org/web/20200728053221/https://books.google.com/books?id=Q9sI_Y2CKAcC&pg=PA224|url-status=live}}</ref> Madani differentiated between ''qaum'' -which meant a multi-religious nation - and ''millat'' - which was exclusively the social unity of Muslims.<ref>{{Cite book|url=https://books.google.com/books?id=KPKoCgAAQBAJ&pg=PA26|title=Indian Muslims and Citizenship: Spaces for Jihād in Everyday Life|last=Abdelhalim|first=Julten|publisher=Routledge|year=2015|isbn=9781317508755|page=26|quote=Madani...stressed the difference between ''qaum'', meaning a nation, hence a territorial concept, and ''millat'', meaning an Ummah and thus a religious concept.|access-date=15 May 2017|archive-date=28 July 2020|archive-url=https://web.archive.org/web/20200728053223/https://books.google.com/books?id=KPKoCgAAQBAJ&pg=PA26|url-status=live}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=7-tWCgAAQBAJ&pg=PA52|title=Living with Religious Diversity|last=Sikka|first=Sonia|publisher=Routledge|year=2015|isbn=9781317370994|page=52|quote=Madani makes a crucial distinction between ''qaum'' and ''millat''. According to him, qaum connotes a territorial multi-religious entity, while millat refers to the cultural, social and religious unity of Muslims exclusively.|access-date=15 May 2017|archive-date=4 February 2021|archive-url=https://web.archive.org/web/20210204130811/https://books.google.com/books?id=7-tWCgAAQBAJ&pg=PA52|url-status=live}}</ref> However, a few highly influential Deobandi clerics did support the creation of Pakistan.<ref name=":10">{{Cite book|url=https://books.google.com/books?id=0Mx5DQAAQBAJ&pg=PA379|title=Faith-Based Violence and Deobandi Militancy in Pakistan|last1=Syed|first1=Jawad|last2=Pio|first2=Edwina|last3=Kamran|first3=Tahir|last4=Zaidi|first4=Abbas|publisher=Springer|year=2016|isbn=9781349949663|page=379|quote=Ironically, Islamic state politics in Pakistan was mostly in favour of Deobandi, and more recently Ahl-e Hadith/Salafi, institutions. Only a few Deobandi clerics decided to support the Pakistan Movement, but they were highly influential.|access-date=15 May 2017|archive-date=4 February 2021|archive-url=https://web.archive.org/web/20210204131105/https://books.google.com/books?id=0Mx5DQAAQBAJ&pg=PA379|url-status=live}}</ref> Such Deobandi ulama included [[Ashraf Ali Thanwi]], [[Muhammad Shafi]], [[Shabbir Ahmad Usmani]], and [[Zafar Ahmad Usmani]].<ref name="Hardy1972">{{cite book|url=https://books.google.com/books?id=RDw4AAAAIAAJ&pg=PA242|title=The Muslims of British India|date=1972|publisher=CUP Archive|isbn=978-0-521-09783-3|page=242|author=Hardy|access-date=15 May 2017|archive-date=4 February 2021|archive-url=https://web.archive.org/web/20210204132527/https://books.google.com/books?id=RDw4AAAAIAAJ&pg=PA242|url-status=live}}</ref> Thanwi was one of the chief proponent of this Movement.<ref>{{Citation |last=Naeem |first=Fuad |title=Thānvī, Mawlānā Ashraf ʿAlī |date=2009 |url=https://www.oxfordreference.com/view/10.1093/acref/9780195305135.001.0001/acref-9780195305135-e-1108 |encyclopedia=The Oxford Encyclopedia of the Islamic World |publisher=Oxford University Press |language=en |doi= |isbn=978-0-19-530513-5 |access-date=8 November 2022}}</ref> He also sent groups of Muslim scholars to give religious advice and reminders to Jinnah,<ref name=":02">{{Cite book |last=Khan |first=Munshi Abdur Rahman |url=https://archive.org/details/toobaa-research-library-TameerEPakistan |title=Tehreek e Pakistan aur Ulama e Rabbani |publisher=Idara-i Islamiya |year=1992 |location=Pakistan |language=ur}}</ref> he dismissed the criticism that most Muslim League members were not practising Muslims. Thanwi was of the view that the Muslim League should be supported and also be advised at the same time to become religiously observant.<ref>{{Cite book|url=https://books.google.com/books?id=PrqLBgAAQBAJ&pg=PA104|title=Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India|last=Dhulipala|first=Venkat|publisher=Cambridge University Press|year=2015|isbn=9781316258385|page=104|quote=The senior alim conceded that the ML leaders still had some work to do before they could be seen as conscientious and observant Muslims,,, He instead emphasised the virtues of patient and quiet counseling...At the same time though, Thanawi dismissed criticisms of ML leaders as being non-observant Muslims as a case of the pot calling the kettle black.|access-date=15 May 2017|archive-date=5 February 2021|archive-url=https://web.archive.org/web/20210205035712/https://books.google.com/books?id=PrqLBgAAQBAJ&pg=PA104|url-status=live}}</ref> Thanwi's disciples Shabbir Ahmad Usmani and Zafar Ahmad Usmani were key players in religious support for the creation of Pakistan.<ref name="Naeem 2009">{{Citation |last=Naeem |first=Fuad |title=Thānvī, Mawlānā Ashraf ʿAlī |date=2009 |url=https://www.oxfordreference.com/view/10.1093/acref/9780195305135.001.0001/acref-9780195305135-e-1108 |access-date=25 June 2022 |archive-url=https://web.archive.org/web/20220625205424/https://www.oxfordreference.com/view/10.1093/acref/9780195305135.001.0001/acref-9780195305135-e-1108 |archive-date=25 June 2022 |url-status=live |publisher=Oxford University Press |language=en |doi= |isbn=978-0-19-530513-5 |encyclopedia=The Oxford Encyclopedia of the Islamic World}}</ref> Acknowledging the services of these ulema, Shabbir Ahmad Usmani was honoured to raise the flag of Pakistan in Karachi and Zafar Ahamd Usmani in Dhaka.{{Sfn|Akhtar|2022|p=92}} Once, the Quaid-i-Azam Muhammad Ali Jinnah was asked whether there was any Islamic cleric who authenticated the division of India on religious bases. Jinnah replied that there was Arshraf Ali Thanwi, and his support to the cause of Muslim League was enough.{{Sfn|Akhtar|2022|p=92}} The Barelvis had no representation in the constituent assemblies of Pakistan, whereas the Deobandis had their representatives even in the first Constituent Assembly.{{Sfn|Long|Singh|Samad|Talbot|2015|p=167}}
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