List of Abbreviations

AIML All India Muslim League

JI Jamaat-i-Islami

JUH Jamiyat-ul-Ulama-i-Hind

JUS Jamiyat-ul-Ulama-i-Sarhad

KP Khyber PakhtunKhwa

MJUP Markazi Jamiyat-ul-Ulama-i-Pakistan

MMA Mutahida Majlis-i-Amal

NA National Assembly

NAP National Awami Party

NWFP North West Frontier Province

PML Pakistan Muslim League

PNA Pakistan National Alliance

PPC Pakistan Penal Code

TOPIC: The Role of Ulama in the Politics: a case study of District Mardan

INTRODUCTION

Ulama is the plural of the Arabic word Alims, derived from ilm, Meaning

knowledge. Literally the word Alim means learned, but technically it means

a Muslim who has completed his education in a Madrassah and has studied

subjects like Quranic preaching, the science of the prophetic saying,

jurisprudence and theology. One may acquire knowledge of these

subjects in a university set up on modern principles or through some other means

but then he will not necessarily be considered an alim by common people. 1

After the completion of the course of studies at the Madrassah

student have to choose a profession. Some of them left the Madrassah and became

famous as poet and writers, some even as Sufis. Only those who remained

in the Madrassah as teacher or delivered sermons as khatibs (orator), or

entered state service in the capacity of Qazis ( Judge ) or Muftis (Jurist) were

usually known as members of the order of Ulama, thus it was the

profession that could make an Alim distinguishable from a non-Alim.2It is to be

known by the study of history that when human being organized in group and

adopted congregational lifestyle, the group of religious leader has also gradually

been setup from that time. That group considered himself a mediator and source of
freedom between Allah and human being. The supervision and management of

religious and good works had become the responsibility of this group besides they

were receiving a huge compensation of this work.3

In view of extension in monarchy and promotion in civilization, to fulfill

the demands of that time, it was the duty of the followers of Islam that to

interpret the Islamic law. Fiqah or Islamic law in regards any field, could

not exceed from the determined limits of Quran and saying of the prophet,

but there is a detail explanation of many problems in Quran, therefore after

the death of Muhammad (B.P.U.H), Sahaba Karam (Cowrades) made use of

analogy and inference in the points of difference. Sahaba Karam, who made

use of deduction and interpretation, called “MUJTAHID”4. There are many

Hadiths (saying) about the Ulama, one is that, Ulama are the successors of

prophet”.5

In Pakistan religion has played a more important role in the legitimation process

then in most countries because Pakistan came into existence lacking the

tradiontion characteristics of a state- a common ethnic, linguistic, or territorial

identification. Indian Muslims, from different regions and with different

motivations, united under the banner of Islam to seek independence from the

Hindu majority. The strongest supporters of a separate state, and most of the

leaders of the Muslim league party which led the movement, came from the north
central province of India where Muslims were in a minority. As a minority

community, this group’s primary motivation was fear of political and economic

domination by the Hindu majority. The second community of Muslims that

supported the cause of Pakistan was from the North West region of British India

where Muslims were in majority. The elites in this region were less concerned

with Hindu domination than with maintaining their status as the landed aristocracy.

The third community of Muslims came from the northeast region of British India

and consisted of a poor, uneducated peasant class that was exploited by Hindu

landowners. A sense of social and economic deprivation was the primary

motivation for this class to support the Pakistan movement.

It Is ironic that the most vehement opponents of the idea that a separate state

should be created for India‘s Muslims were Ulama, who later became the most

ardent a advocates of an Islamic state in Pakistan once it became a reality. The

majority of the Ulama in India had opposed Jinnah‘s Pakistan movement.

The All India Muslim league was founded by the hands of “Ulama” in kpk. It

was organized by Maulana Fazli samdani and syed sultan Ahmad of Peshawar,

Maulana shakirullah of Nowshera and Maulana Muhammad Shoaib of Mardan.

Similarly Maulana Muhammad Ishaq, Maulana Ghulam Rabbani Lodhi and

Hakeem Abdus Salam of Hazara and so many other Ulama of other parts of the
province supported the Muslim league here. However Muslim league got great

strength when Pir Muhammad Ameenul Hasanat of Manki Sharif joined the

Party.13 Following Pir sahib, a Great number of Ulama supported Muslim league

and started campaign for the ideology of Pakistan. Even the elders, chiefs and

masses of the tribal belt joined the campaign .in the means time a strong group of

Mardan and swabi joined Muslim league and the environment was totally

changed. Khan Roshan Khan of Nawan kali swabi played an important role in

congress but later when Gandhi Directly interfered in the provincial matters and in

the matters of Khudai khidmatgars an organization founded by Khan Abdul

Ghaffar Khan known as Bacha Khan who left congress and founded an “ Anjuman

Baidar-ia-Pakhtun” (a association for the awakening of Pakhtuns.) this

organization demanded the congress government in NWFP to act upon the Islamic

principles and make sure the smooth sunning of the “usher and zakat “ system ,Ban

of unislamic customs and the protection of Islamic rights of people but these

all demands fell on the deaf ears of congress leaders of NWFP, after being

Disappointed in the annual session of All India Muslim League in 1990 along with

his kind hearted friend Maulana bakht Jamal khan, Maulana Muhammad Israil

khan, Mian sakhawar shah , Maulana Muhammad israil turlandi, Yaqoob khan

and Maulana Gujar Garhi. Khan Roshan Khan Spent a lot of money for the

progress and development of Muslim league in NWFP on one hand while his
friends approached to the masses and due to their speeches and writings, they

made Muslim league a popular party of the area on the other hand .A time came

that provincial president of Muslim League was selected from this group i.e.

Maulana Bakht Jamal khan become the president for NWFP. Qauid-e-Azam

Visited NWFP in 1945 and spoke to the people of his province in Peshawar and

Mardan which become possible due to the struggle of these devoted group of

people.14. The 3rd June plane gave choice to the people of NWFP and Sylhet to

either join Pakistan or united India.15 There was a great need of the support of

Ulama in NWFP regarding referendum. Qauid -e-Azam Called Maulana Shabbier

Ahmad Usmani for consultation. Maulana Usmani visited Qauid-e-Azam on 11th

June, 1947 and told Qauid-e-Azam if he would announce that Islamic Law would

be enforced in Pakistan then both NWFP and Sylhet would definitely join

Pakistan .Qauid-e-Azam replied that he had already announced that the

constitution of Pakistan would be according to “Quran and Sunnah”

Maulana Shabbier Ahmad Usmani Promised that he would visit NWFP and would

make the Environment in favors of Pakistan.16

District Mardan is one of the Twenty Six districts of KPK. In the beginning, the

name Mardan was given to a small area after the name of Pir Mardan Shah, a

prominent Religious figure. Gradually, a large surrindubg area came to be known

as Mardan. The area constituting Mardan district is part of Peshawar Valley.

Which first appers in history as part of danhara kingdom. Until 1937, Mardan

district was a part of Peshawar district in 1937, Mardan was set up as an

independent district after the name of its headquarters town.

The district lies from 300.05 to 340.32 north latitudes and 710 481 to 720 25 east
longitudes, it is bounded on the north by buner and malakand protected area, on the
east by Swabi and buner Districts, on the south by nowshera district and on the
west by charsadda district and Malakand protected area. The area of the district is
1632 square kilometers.

The Ulama of Mardan have very active role in politics. Pakistan movement spread
in KP by the hands of Ulama, and majority of these Ulama belonged to Mardan. A
large number of Ulama of Mardan are the part of religious political parties. They
joined the politics for the establishment of Islamic system in the country. Among
them Maulana Muhammad Ahmad, Maulana Muhammad Qasim, Maulana Shuja-
ul-Mulk, Maulana Israr-ul-Haq Haqqani, Maulana Amanat Shah Haqqani, Maulana
Midrar Ullah are prominent.

Statement of the problem;

Ulama have an important role in politics. The Ulama of Mardan have very active
role in politics. Pakistan movement spread in KP by the hands of Ulama, and
majority of these Ulama belonged to Mardan. A large number of Ulama of Mardan
are the part of religious political parties. They joined the politics for the
establishment of Islamic system in the country. The researcher find out the role of
those Ulama in politics
Aims and Objectives

1. To know about history of Ulama who took part in politics of Pakistan.

To know about the amins of those Ulama who joined the politics in KP.
2. To know about the political maturity of Mardan Ulama.

Research Questions

Q: 1.What were the role of ULAMA in Pakistan Movement?

Q: 2. How did they play their role in Politics of the independence

Q: 3.What are the role of KP Ulama in politics.

Q: 4.Who are those Ulama who took part in the politics from Mardan?

Q: 5.What kind of role, Ulama of Mardan can play in Politics?

Q: 6. Are the Ulama of Mardan Good Politicians?

Q: 7. Are the Ulama of Mardan suitable for the representatives of people?

Significance of the Study:

This research work has to be made a detailed study of Ulama [saints] in democratic
political system in Mardan. It has been described as irreligious political activities
of the Ulama of the District Mardan.

Literature REVIEW

1. D R. Abd-ud-Dayyan Kaleem (2001) has written in his book “Soba sarhad Kay
Ulama-e-Deoband Ki Siasi Kidmaat” That Deoband Madrasah Ulama of KP
played an important role in the freedom movement of Pakistan and also played its
role in politics after the establishment of Pakistan.

2. Qadri, Muhammad Ameer Shah (1972) writes in his book “Tazkia Ulama WA
Mashaikh-e-Sarhad” where he has discussed all the action deeds and their
contribution as well as their personalities. The 1st volume of the book is very
effective where the author has collected information about these Ulama who were
famous in the field concern. They were very skillful and well educated. In the first
volume the author has discussed early Ulama of Sarhad and in the second volume
the later Ulama of Sarhad in this the mentioned Ulama belong to Khyber Pakhtoon
Khwa like Peshawar, Hazara, Bannu, Nowshera, Mardan, Sawabi and Malakand
Division.

3. Nasrullah (1998 to 2000) writes in his thesis “Maulana Gohar Rahman” That
Maulana Sahib was a religious as well as political person. Maulana sahib joined
the jameat-Islami in 1962. And he became its member in 1962. Maulana sahib was
nominated as a candidate for the national Assembly for NA.6 Mardan.
Unfortunately he did not win this seat in 1977. Again he was nominated as a
candidate for NA.7 Mardan. Maulana sahib won his seat and in 1994 Maulana was
elected a provincial Ameer at jamaat-I-Islam.

4. Rang, M.R.Shafaq (1997) writes in his book “Khadim –e-deen”that he was good
Schaller and relegias man. He has mentioned some other Ulama like Maulana hafiz
Abdul Jameel, Maulana Ismail who played their role in freedom movement. Shafaq
Rang Sahib was in his early age was with freedom movement but later he joined
Jumat e Islami.
5. Qureshi, I.H. (1974) Writes in his book “Ulama in politic” That Ulama have
played their role positively in the politics of the sub-continent. It covers a period of
a little less than four centuries from 1556 to 1947.

He further explained, that in the beginning of Islamic history the Ulama were
associated with masque during the Akbar reign for the establishment of Pakistan.
During all this time the Ulama had seldom seen some periods where Islam was
dominated but, when they dominated, they occupied the place where they can
promote the agenda of Islam after 1857.

That time in which Ulama played an important role on the platform of Deoband
and the political party Jamiat-ul-Ulama-e-Hind was established.

The researcher wraked on the role of Ulama in politics of Pakistan with special
reference of Mardan district.

Research Methodology

The research data will be collected through primary and secondary sources.
Primary sources includes historical and legal documents result of experiments
creative writing speeches survey and interview while secondary sources includes
popular magazines, books review, article and newspapers. The research design is
qualitative type. The study of The Role of Ulama in the politics: A case study of
District Mardan.
Organization of the Thesis:

These thesis consists of five chapter, the first chapter is: Introduction. The Second
chapter is the: The role of Ulama in politics of Pakistan, the third Chapter is Role
of Ulama in politics of KP. Fourth Chapter is: The Role of Ulama in politics of
District Mardan, and the fifth (5th) Chapter is Conclusion.
References

1. Musher-ul-Haq, Muslim Politics in Modern India; 1857-1947 (Lahore:

Book Traders, 1986), 1:

2. Ibid.

3. Dr. Ata Mohy-ud-Din, the Arabian Prophet, His Message and Achievement
(Karachi: Ma aref Limited, 1955), 326.

4. H.B. Khan, Bar-e-Sagheer Pak a Hind Ki Siyasat mein Ulama ka kirdar

(Islamabad: National Institute for Research, History and Culture, 1985), 3.

5. Ibid.

6. I.H. Qureshi, Ulama in Politics (Karachi: Ma” aref Limited, 1947), 12.

7. Leonder Binder, Religion and Politics in Pakistan (California: University of

California, 1963), 25.

8. I.H. Qureshi, 13.

9. Ibid.

10. Mohammad Shafi Sabir, Tehrike-e-Pakistan mein soba Sarhad ka hisa

(Peshawar: University Book Agency, 1990), 159.

11. Ibid.

12. Idem, Qauid-e-Azam aur Soba Sarhad (Peshawar: University Book

Agency, 1986), 181.

13. Idem, Shakhisyate-e-Sarhad (Peshawar: University Book Agency, n.d), 162.

14. Ibid.

15. Ibid.

16. Ibid.