the indian muslims’ services to afghanistan (1880s...
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THE INDIAN MUSLIMS’ SERVICES TO
AFGHANISTAN (1880s – 1930s)
By
NOOR-UL-AMIN
AREA STUDY CENTRE
(RUSSIA, CHINA & CENTRAL ASIA),
UNIVERISTY OF PESHAWAR
April - 2015
68
THE INDIAN MUSLIMS’ SERVICES TO
AFGHANISTAN (1880s – 1930s)
By
NOOR-UL-AMIN
A dissertation submitted to Area Study Centre, (Russia, China &
Central Asia) University of Peshawar in partial fulfillment of the
requirements for the Degree of Doctor of Philosophy.
AREA STUDY CENTRE
(RUSSIA, CHINA & CENTRAL ASIA),
UNIVERISTY OF PESHAWAR
April - 2015
69
DECLARATION
I declare that dissertation “The Indian Muslim Services’ to
Afghanistan (1880s – 1930s)” is the outcome of my individual
research and it has not been submitted to any other University for
the Grant of Degree.
Noor Ul Amin
February 2016
70
AREA STUDY CENTRE
UNIVERSITY OF PESHAWAR
Final Approval
This is to certify that we have read the dissertation submitted by
Mr.Noor-Ul-Amin and it is our judgment that this is of sufficient
standard to warrant its acceptance by the University of Peshawar,
for the award of degree of Doctor of Philosophy.
Supervisor: ___________________________
Prof. Dr. Fazal-ur-Rahim
Marwat
Pakistan Study Centre
University of Peshawar
Examiner: _______________________
Prof. Dr. Syed Jaffar Ahmad
Director,
Pakistan Study Centre
University of Karachi
Director Area Study Centre: _______________________
Prof. Dr. Sarfraz Khan
Area Study Centre
University of Peshawar
TABLE OF CONTENTS
71
CHAPTER NO TITLE PAGE NO
Introduction 1
Chapter-1 Indians and Afghans Interaction; A
Historical perspective
8
Chapter-2
The Indian Muslims’ Services To
Afghanistan (During Amir Abdur
Rahman Era) & The Contributions Of
Afghanistan In The Establishment Of
Islamia College Lahore
40
Chapter-3
The role of Dr. Abdul Ghani and other
prominent Indian Muslims in the
modernization of Afghanistan since 1901
and onward
67
Chapter-4 The Indian Revolutionaries, Nationalists
And Their Services To Afghanistan
(1915-1929)
108
Chapter-5 The Indian Muslim services to
Afghanistan In 1930s
143
CONCLUSION
176
APPENDIXES 182
BIBLIOGRAPHY 203
ABSTRACT
This study is an effort to highlight the political and educational
services of the British Indian Muslims to Afghanistan from 1880s to
1930s. It traces the influence of the British Indian Muslims from Amir
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Abdur Rahman to Nadir Shah period. It also underlines the
contributions of the British Indian Muslims in spearheading the first
constitutional movement which ultimately resulted in the first
Constitution of Afghanistan. The modern education in Afghanistan has
also been initiated and promoted by the Indian Muslims teachers who
were hired by Amir Habibullah Khan in 1903. The significance of Dr.
Alama Muhammad Iqbal’s visit to Afghanistan is also elaborated. The
historical epoch under this study is replete with many selfless Indian
Muslims who dedicated themselves to serve Afghan nation,
particularly in the field of education, politics, print media, judiciary
and diplomacy. Among them, the services of Mir Munshi Aala Sultan
Muhammad Khan, Maulana Najaf Ali, Dr. Abdul Ghani, Muzafar
Khan Marwat, Muhammad Hussain, Maulana Saif-ur Rahaman, Fazal
Muhmood Makhfi, Allah Nawaz, Dr. Allama Muhammad Iqbal and his
companions have been researched in this dissertation. These and many
more Indian Muslims served with missionary zeal on meager
remuneration for considerable years to erect a modern and democratic
Afghanistan as it was a service to Islam and to their own brethren
during the period under study.
Besides, introduction, conclusion, appendixes, glossary and
bibliography, there are five chapters in this dissertation. Chapter one
deals with the historical perspective of Afghan and Indian interaction
in different forms like travelers, traders and preachers starting
from1747 up to 1880. During that period, various treaties and wars
between British India and Afghanistan have also been highlighted. The
Second chapter discusses the Indian Muslim services to Afghanistan
during the reign of Amir Abdur Rahaman wherein the role of Sultan
Muhammad Khan, the Chief Secretary (Mir MunshiAlaa) of the Amir,
73
and Najaf Ali is particularly highlighted. Similarly it also deals with
the contributions of Afghanistan in the establishment of Islamia
College Lahore. The third chapter describes the contributions of Indian
teachers who laid the foundation of modern education in Afghanistan,
led by Dr. Abdul Ghani and other Indian teachers during Amir
Habibullah Khan era. On the other hand, this chapter also highlights
the development of various constitutional movements in Afghanistan
organized by these Indian Moallimeen. The essence of chapter four is
the activities of Indian Nationalists, revolutionaries, agents/spies in
Afghanistan. Prominent among them are, Mulana Saif-ur-Rahman, a
revolutionary who served Qazi Askar (Military Justice/Judge) and
envoy on behalf of Afghanistan in USSR, Abdul Haq and Najaf Ali,
the British spies/agents and Abdul Akbar Khan Akbar, a nationalist.
Chapter five recounts the significance of Allama Muhammad Iqbal and
his companions’ visit to Afghanistan to give educational awareness to
the Afghan youth. The conclusion is drawn on the basis of findings
that the British Indian Muslims during the period (1880s – 1930s)
played a significant role in the development of Constitutionalism and
propagating modern education in Afghanistan. It is also found out that
some of them were spying for the British Indian Government, but
many were sincerely working for the bright future of Afghanistan in
high official capacities. The methodology of the dissertation has been
historical, descriptive and analytical.
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ACKNOWLEDGEMENT
It’s an immense pleasure for me to be enabling for accomplishing
this challenging task of this dissertation, entitled “The Indian Muslims’
Services to Afghanistan (1880s-1930s)”. The credit goes to my
honorable supervisor Dr. Fazal-ur-Rahim Marwat, who provided me
valuable guidance and time despite his numerous commitments. He
guided me to have accuracy each and every point in this work, without
his guidance it was impossible for me to accomplish this task. Besides,
I am offering my heartiest thanks to my teachers, especially late Dr.
Muhammad Anwar Khan for his encouragement and valuable guidance
throughout in his presence in the Centre. I offer my woe to the Director
of the Area Study Center, Dr. Sarfraz Khan, he provided me
opportunities of learning in every step of my long stay in the Center, its
his blessing that now I am accomplished this task, which was once in
my dream. I also render my thanks to all the non-teaching staffs and
friends especially Syed Anwar Ali Shah, Sahar Gul, Rooh ul Amin in
the Centre.
I offer my thanks my colleagues Younas Khan and Fazli Rahman
Haji sb for their cooperation in terms of the facilitation of time and
courage during my research work.
At the end I offer my greatest love, affection and thanks to my
late parents, without their guidance and love I would never be in this
position, so the credit really goes to them. I thank my brothers and
sisters they have provided me time, money and courage during my
study. I also thank my children, Bahzad Amin, Hibba Noor, Talha
Amin and my wife Hina Naushad provided me time, courage and
affection during the course of my study.
75
Last but not the least; I have no words to express my gratitude to
Mr. Asghar Jani, who left no stone unturned in the composition of my
research thesis.
Noor ul Amin
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GLOSSARY
1. Amir: Nobleman, Ruler, Prince
2. Afrad-e-Police: Sepoys.
3. Badrag: escort.
4. Bozgars: sharecroppers, peasants
5. Butparast: gods worship
6. Diwani or Sulatan:, crown lands
7. Darbir-ul-Mulk: Private Secretary to the Amir; Secretary of
State
8. Darbar: Royal Court
9. Firqa Mishar: Major General
10. Firqa: Division
11. Faujdar: Commandant
12. Ghulam Bacha: pages (often the sons of Afghan nobles and
high officials)
13. Hamsaya: Client (lit. One who shares shade), needs protection.
14. Hasht nafri: compulsory military service. In every eight
members, one was supposed to join armed forces.
15. Hanafi Sunn: sunni sect following Hanafi school of Islamic
Sharia.
16. Hijra: migration of Prophet Mohammad from Makkah to
Madina.
17. Ijtihad: independent reasoning (deducing laws was regulations
from the original text of the Holy Quran and Sunna of Prophet
Mohammad (pbuh).
18. Ijma: Consensus of religious scholars on solution of some
issue.
19. Itimad-i-Daula: Chief Secretary; Prime Minister
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20. Jirga: Traditional gathering to decide an issue.
21. Ishik Aghasi Huzuri: Private Secretary
22. Jamud: Stagnation
23. Jerib: unit of measuring land (half acre).
24. Kafir: Non-believer, infidel.
25. Kafilas: Trade caravans.
26. Katib: Clerk
27. Khan: Head of a village or clan, assumed name also.
28. Mufti: Chief Judge of the Sharia Court.
29. Mujtahid: person doing Ijtihad.
30. Mirzas: Munshis in Hindi, writers of court decisions.
31. Mahram: close relative accompanying women.
32. Madrassa: religious seminary
33. Masahibeen: family name of King Nadir Shah father of King
Zahir Shah.
34. Mushroota Awal: name of first constitutionalist movement in
Afghanistan.
35. Mujadid: a person who renew or reformer of Islamic Law.\
36. Melmastia: Hospitality.
37. Mushroota Khawahan: those who wanted a constitutional
government.
38. Mulk: the private lands.
39. Munshi: Writer; Secretary; Clerk
40. Mamoor: Incharge of office.
41. Maulana: a person who is well-read in religious text.
42. Mullah: graduate of ordinary madrassa.
43. Mudir: Director
78
44. Nizamnama: name of constitution introduced by King
Amanullah.
45. Nanawatai: coming in, surrender.
46. Pukhunwali: the Pathan code.
47. Pohanyar: Senior Lecturer or Assistant Professor
48. Pohanmal: Assistant Professor (Senior).
49. Pohandwi: Associate Professor (Junior)
50. Pohand: Professor (Full).
51. Pohantoon: University.
52. Pardah: veil for women.
53. Pir: a saint or holy man
54. Powindas: nomads
55. Purdah, chadry, burqa, hijab: are various names for veil.
56. Qiyas: analogical reasoning.
57. Qazi: Judge.
58. Qazi-ul-Quzat: Chief Justice:
59. Qazi Daftar: High Court
60. Ramazan: name of fasting month of Muslim.
61. Rais-i-Shura: Speaker Parliament
62. Rais-i-Daulat: President
63. Rais-e-Pohanzai: Principal.
64. Rais-i-Pohantoon: Vice-Chancellor
65. Sunna: acts of Prophet Mohammad (PBUH).
66. Sheikhs: followers of a religious personality.
67. Sarhaddar: in charge officer of border.
68. Shamilat: communal lands.
69. Sadr-e-Azam: Prime Minister
70. Shura: Parliament
79
71. Sharam: dishonor
72. Salaf: the first three generations of the Prophet (lived from the
610-712 A.D).
73. Sherkats: private firms.
74. Sofi: holy man, followers of a religious order.
75. Taqlid:to follow or imitate.
76. Taweez: amulet.
77. Ulasi Jirga: lower house of parliament.
78. Ulam: graduates from major madrasa’s, such as, Daoband in
India.
79. Waqaf: religious holdings.
80. Weikh zalmyan: awakened youth.
81. Wakil-e-Shura: Member Parliament.
82. Wizarat-i-Matbu’at: Ministry of Press
83. Wizarat-i-Ma’aref or Nazir-ul-Ma’aref: Ministry of Education
84. Zan, Zar, Zami: women, gold and land.
85. Ziarats: shrines.
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DEDICATION
I dedicate this Ph.D
dissertation to My
beloved younger
Brothers and Sisters.
They always prayed for
My success.
CHAPTER – 1
INDIANS AND AFGHANS INTERACTION;
81
A HISTORICAL PERSPECTIVE
This chapter describes the historical interaction of Afghan’s
with India, after its inception. It discusses, the personal interaction of
the founder of Afghanistan, since his childhood upto his attack on
Marhatta in 1761. It also highlights the spiritual relations of Ahmad
Shah Baba with his Indian Pir, Mian Umar Chamkani. The services of
Indian Muslims have also been discussed in the chapter. Besides, a
brief description of the two Anglo-Afghan Wars and their impacts on
the British India has been mentioned in the chapter. At the end a short
history of Abdur Rahman has been narrated to make a link for next
chapter.
Afghanistan as an independent state came on the map of the
world in 1747,1 however, it shared the Political destiny of the Indian
sub-continent for centuries. Afghanistan is situated on the historic
trek/routes of human migration from inner Asia to South Asia. The
human movements carried with it the human civilizations, cultures and
1 Ahmad Shah Abdali laid the foundation of the modern state of Afghanistan, he
belonged to the Pashto speaking Qandhar area of Abdali branch of Sadozai
(Populzai) clan. Since the Pashtun hold a sizeable portion of the population of
Afghanistan, they had been providing political elites to Afghanistan since then.
Ahmad Shah’s house or the Abdalies surrendered this authority to the
Paindakhels of the Barakzais group another clan of the Abdalis in 1818, who
ruled till 1929. When another scion of the same house the Yahakhels under
Nadir Khan occupied the throne of Afghanistan from the non- Pukhtun
Habibullah nicknamed Bachasaqa, who had come to power as a result of a
British inspire rebellion against Amanullah the last of the Paindakhels.The
Yahya Khels ruled till 1978. Nadir, Zahir and Daud were all Yahyakhels. Since,
at the beginning of the last half of the 20th century the Yahya Khel were divided among themselves which encouraged growth of the new political elites in
Afghanistan. Both Zahir and Daud used new political elements to their
advantage. Thus political power shifted from the Yahya Khels to the other elite
groups – the army and the ideological elites. Communist ideas entered
Afghanistan during this period, which brought first Daud to power in July 1973
ending the royalty and later pushed Daud out from the power in April, 1978
cleaning Afghanistan of the Yahya Khels.
82
religions. Islam came to the sub-continent predominantly via
Afghanistan, and it subsequently brought a large number of well-
known leaders, both spiritual and political sphere of life. Most of the
ruling dynasties of the Muslim India were Afghans, who followed
saints of Afghan origin in the sub-continent.
British India and Afghanistan had been close neighbours. They
had cultural ties, especially through movements of people and
exchange of ideas. Whenever, the British atrocities over the Indian
people reached their highest point, the natives had no other choice left
to them but to search out for them some places of refuge, from where
they could also direct their energies against the then British
government. Naturally the Indian Muslim looked towards Afghanistan
in several cases. For them, Afghanistan was the best suitable place,
from where; they could easily resume their anti-British activities.
However, for others, Turkey was being a Muslim state, which was a
best suited than any other country: because they could travel in their
individual capacity as well as in groups.
It is interesting to know that the founder of the State of
Afghanistan, Ahmad Shah Abdali born in Multan.2Ahmad Shah Baba
was the 2nd son of Zaman Khan Abdali, who belonged to the Sadozai
Sector of Abdali tribe. Later on, Ahmad Shah Baba acquired “Durani”
as suffix to his name. Ahmad Shah appeared on the scene, when Nadir
2 Ahmad Shah Abdali was born in 1722 at Multan, but not at Herat as mentioned
by some authors; because in Multan at the exact birth place of Ahmad Shah,
there is a monument which bears his date of birth, besides, it is another proof
that the adjacent road has also been named as Abdali road. He was the son of
Zaman Khan, once the Abdali Governor of Herat. Daulat Khan, the grandfather
of Ahmad Shah had remained Governor of Arghistan. Ahmad Shah’s mother,
Zarghuna was from Alkozai sub-tribe of Abdalis.
83
Shah Afshar was assassinated in 1747.3 At this stage the Afghan
elected him as their Chief and defeating the Persian rulers. He was
formerly crowned as the king at the mosque of Kandahar. He assumed
the title of Shah as well as Durr-i-Durran. The new Afghan state
towards India included Peshawar, Darajat, Kashmir and Punjab. He
died on 23rd October, 1772, and was buried at Kandahar. He was
followed by a succession of princes, who fought with each other for
the next quarter of the 19th century and intrigued of the Afghan throne
with the Barikzai tribe.4 The Muslims of the sub-continent took pride
in the growth of a Muslim State, on the North Western fringes of the
sub-continent. The idea of Muslim State in India, in the middle of
eighteenth century was confronted with many threats, i.e internal and
external. The former threats were posed by Sikh, Jat and Marathans,
while the later threat was from the Europeans on the coastlines, the
English and the French. The Mughal King Shah Alam and the spiritual
leader Shah Waliullah approached to Ahmad Shah Abdali, who
responded promptly and crushed the Maratha at Panipat in 1761.5 The
3 Ahmad Shah Abdali after the assassination of Nadir Shah Afshar, Ahmad Khan,
a general, declared independence in Kandahar and founded a new empire which
included all the Pushto speaking tribes. His Abdali tribe was renamed the
Durranis, because the other Pushtoon tribes considered them as interlopers and
the term began at the era Abdalis, his grandfather Daulat Khan, Governor of
Arghistan. “Daur” means epoch, later on came (Durran), means his time;
eventually “Dauranian” and finally Durrani. One of Ahmad’s titles as an
independent ruler was “durr-i-dauran” means the pearl of the age. 4 It is interesting coincidence that exactly 200 years before Pakistan, in 1747
Ahmad Shah Abdali laid the foundation of a state for his countrymen called
Afghanistan. To Abdali lay open other choice also to carve out a dominion in
Persia or India, but he preferred to find out a homeland for his community. The capital of the new state under Abdali remained Qandahar. Later on Taimur Shah
shifted the capital from Qandhar to Kabul. Moreover, his successors also made
Peshawar as a capital for winter season. 5 The destruction of the Marhatta Power not only brought the extension of the
British Indian Empire to the banks of Indus and Sutlej, but also led to the
creation of a powerful Sikh State in the Punjab neighbouring Afghanistan but
equally inimical to her out of Ranjith Singh’s sharing of Russian dread with the
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second call for assistance was to Tipu Sultan of Mysore, to Zaman
Shah of Kabul, which somehow could not be materialized.6 When the
East Indian Company gained the political power in the subcontinent;
and gradually seized most of the states, the rulers who wanted to retain
their independence felt threatened. After losing all hope of any support
coming from the Mughal state; Tipu Sultan of Mysore wrote a letter to
the Ottoman caliph for help; instead of extending help, the caliph
betrayed Tipu sultan by handing over the letter to the British
government.7
AHMAD SHAH ABDALI AND MIAN MUHAMMAD
UMAR CHAMKANI:
Ahmad shah Abdali had spiritual relation with the Indian
Muslim before the war of Panipath, as he was the disciple of Main
Umar Chamkani. He came to Peshawar soon after, when he ascended
to the throne to meet his Pir Main Umar Chamkani.8
Kala Khan, the grandfather of Hazrat Mian Muhammad Umar
Chamkani was a famous saint, belonged to Bajaur. At that time there
was no concept of settled government, therefore, panic prevail every
where. The Political scenario in the area was distasteful which brought
chaos in the life of every one. Thus, it was very difficult for Kala
British. The Russian dread was, therefore, the only cementing bond of the
British-Sikh alliance in planning and executing the British aggression against
Afghanistan by Auckland 1838. 6 The British were keeping a very vigilant eye on the political developments
within India through their envoys and emissaries at the Marahatta, Mysore, Mughal and the Sikh Courts. The Battles of Plassy in 1754 and Baxar in 1764
made the road open to the whole of India. Afghanistan remained under British
surveillance reports through sources based in Punjab long before Elphinstone
and Burnes were sent on missions to beyond the Indus River. 7 Ali, M. (18-5-2014). Identity Crises. Islamabad: The Daily Dawn. 8 Hafiz G. M.M. G.(1965). Shahnama Ahmad Shah Abdali. Peshawar: n.p. Pp.
25-27
85
Khan, to live there more, because he was mystic and sufi saint; and
detest from such barbarism. Hence, he was in searching of place to
spend a reclusive life, in this way, he moved towards India in search of
solace.
The King Shah Jehan was informed of his arrival at Lahore; he
welcomed him warmly and bestowed the area of Farid Abad as fief for
livelihood (sustenance). Thus, Kala Khan settled there and lived
peacefully. Later on he married in Lahore, it was 1653, his son
Ibrahim, the father of Mian Umar Chamkani was born, with the
passage of time, Kala Khan was enthusiastic to go back to his native
town, Bajaur. When he reached in the area of the Yousafzai Pathans
tribe Khado Khel, he was martyred in Kala Village near Mandan. In
the area of Buner, there is a village known as Kadu Khel, situated in
the extreme south; at that time the population of the area was
approximately 35 thousand; the area presents a very beautiful
panorama because of its attractive scene. There is a village, known as
“Kalan” which refers to the name of the grandfather of Hazrat Mian
Muhammad Umar Chamkani, there he was being martyred. At that
time, the father of Hazrat Mian Sahib his name was Hazrat Ibrahim
also accompanied his father Hazrat Kalan.9 The sudden martyrdom of
his father brought enormous difficulties for him; hence he (Hazrat
Ibahim) moved back to Bajaur. After spending some time there, he
again went to Farid Pur (Lahore). Later on he married with “Chughi
Bibi” she was the daughter of Saeed Khan of Chugha Khel tribe,
within a few years; a child was borne; he was named Mian Umar
Chamkani. When Hazrat Ibrahim (the father of Mian Muhammad
9 Hanif, Dr. M. (1987). Hayat wa asaar Hazrat Mian Umar Chamkani. Peshawar:
Islamia College Peshawar. P. 34.
86
Umar Chamkani) died; the maternal grandfather of Mian Umar; Saeed
Khan brought them at Chamkani. Thus Mian Umar and his family
completely settled at Chamkani. Later on when Mian Umar died, he
was buried in Chamkani.10
As Maulana Musood Gul narrates the situation, “When Ahmad
Shah Baba reached in Peshawar, he visited the places of different
Pakhtun Pirs. When he met with the Mian Sahib in his place, then he
quite to go to other Pirs and accepted him his own Pir. Ahmad Shah
Baba respected too much to his honorable Pir: and was always his
obedient.11 Moreover, when Ahmad shah Baba had time to come to
Peshawar; he always visited 1st the residence of his honorable Pir and
kissed the place of the upper part of the door; Maulana Masood Gul
mentions his (Ahmad Shah Baba) visits in one of his poem as:
O, Ahmad Shah Baba Came,
Like, Nightingale, Visit to Chamkani’s garden.12
When Ahmad Shah Baba came to Peshawar; he got down from
his horse near (Bala Pul) Bala Bridge and reached in Chamkani
on foot. Thus, when Ahmad Shah Abdali was going to attack
on the Marhatas in Panipat, he came to Peshawar and discussed
10 Sabir, M. S. (1986). Tareekh-e-Suba Sarhad. Peshawar: University Book
Agency. P. 161. 11 Gul, M. M. (n.d). Munaqiba Majmoghay Nazama Afghani (Qalami, Maulana
Abdur Rahim). Peshawar: Pashto Academy, University of Peshawar. P. 3. 12 Hanif, M. H (1987).Hayat wa Asar, Hazrat Mian Umar Chamkani (Urdu).
Peshawar: Islamia College Peshawar. Pp. 75-82.
87
all the matters with his pir, Mian Umar Chamkani. His pir
assured him that he would be successful in the war against the
Marhatas.13
THE FIRST ANGLO-AFGHAN TREATY:
The British concluded a treaty with the Sadozai ruler in 1809:
The participants were Shah Shuja and the special envoy of British
Indian government, Mountstuart Elphinstone at Peshawar, aiming to
prevent the invasion of French and Qajars of Persia to the British India
with the help of Shah Shuja and in return, the British guaranteed to
support Shah Shuja’s government.14 The main theme of this treaty was
to save the vulnerability of British Indian Empire from its northwest,
so that India should continue to serve the colonial requirements of
British without any potential threat from around. This brief but
comprehensive treaty comprising only three articles clearly defines the
success of British diplomacy in this region. As per provisions of
Article 1, “Afghanistan became an intolerable zone for both the
Persians and French. The former was situated as a next door neighbor
of Afghanistan, while the later was situated far away from
Afghanistan”. This treaty provides basis for future friendship treaties
as it says, “Friendship and union shall continue forever between
Afghanistan and Britain”.15
Shah Shuja was dethroned by his step brother, Shah Mahmud;
fortunately, he was able to regain it back; for some time, Shuja faced
13 (1377 Hijry ). Ningiyalay pukhtana aaz Alhaj Muhammad Khanmir, Peshawar:
n.p. p. 133. 14 Aitcheson’s, C.W. (1997). A collection of treaties, engagements and sanads.
Islamabad: P. 11. 15 Barr, W. (2003). Journal of a March from Delhi to Peshawar and from Thence
to Kabuk. New Delhi: Munshiram Manoharlal Publishers. P. 210.
88
tension between Ranjit Singh, but at that time, he won the favours of
the British Agent C.M. Wade. Shah Shuja’s alliance with the British
sharpen the apprehensions of the Barakzai Sardars of Qandahar to seek
Persian support, against him.16
It was in 1818, the Sadozais and the Barakzais quarreled with
each other in Afghanistan. The rule of Sandozis was ended by the
Barakzis, and who were later split into seven States, each held by one
of the Barakzis.
ABDALI ( DURANI) TRIBAL STRUCTURE:
Abdali(Later Durani)
Zirak
Popalzai Alikozai Barakzai Achakzai
Saddazai Muhammadzai
In power, 1747-1818 In power, since 182617
16 Younas, S. F. (2005). Afghanistan A Political History. Peshawar: The Aays.
P. 355. 17 Dupree, L. (1973). Afghanistan.New Delhi: Princeton University press P.333
89
SYED AHMAD BRELVI, KHALISA DARBAR AND
AFGHANISTAN:
The Muslims of India had launched a religio-political struggle
(Jehad) against the Sikh atrocities in the Frontier (Khyber
Pakhtunkhwar) under the command of Syed Ahmad Brelvi;18 who is
believed to have acted upon the direction of Shah Abdul Aziz, the
illustrious son of Shah Waliullah.19 Syed Ahmad Brelvi travelled to
Afghanistan in 1826, to warn the Barakzai clan for their disunity, thus,
its ultimate result was that the Islam became strong in the area.20 In this
way, Dost Muhammad Khan a Barakzai ruler united the Barakzai clans
against him; and he provided efficient administration to his country.21
18 Syed Ahmad was the son of Muhammad Irfan, born in 28th November, 1786 at
Rai – Baraly (Audh). He belonged to a Syed family. His family came to India
during the reign of Sultan Shamsuddin Altimash and settled in Kara – Mankpur.
He received the Islamic education from Shah Abdul Aziz and Shah Abdul Qadir. 19 Hazrat Shah Waliullah established a section of Mujahidin at Madrassa Rahimia,
which produced Mujahidin of Islam like Hazrat Syed Ahmad and Hazrat Shah
Ismail, who were successful in destroying the nefarious designs of the Sikhs in
1831 at Balakot. 20 In 1830-31 Wahabi Movement led by Syed Ahmad Brelvi who was a disciple of
Mohammad Bin Abdul Wahab of Arabia (1704-92). Sir W.W. Hunter, a British
analyst and an ICS officer, was assigned to prepare a report about
discontentment among the Muslims of India (published as Our Indian
Musalmans). It was considered an authentic document on Syed Ahmed’s Wahabi
Jihad movement. According to Hunter, Syed Ahmed, under the influence of
Mohammad Bin Abdul Wahab, recruited during early 19th century, the Jihadis,
from Bengal, Bihar, Awadh and Agra, the areas, which were under the
administration of East India Company. British officers had the knowledge of
this recruitment and they let it happen because the target of this recruitment was
not the British, but the Sikh empire of Ranjeet Singh. Hunter narrates stories of
young Muslims, doing menial jobs in the East India Company, applying for long
leave and the Company’s officers granting them. Syed Ahmed was successful in conquering Peshawar and its surrounding areas upto Balakot.
21 The Mujahidin movement recorded in British accounts as “Wahabi Movement”
made its debut on the Frontier in 1826, when the Sikh rule was firming up in the
Frontier. The Muhajidin had their first encounter with the Sikhs at Nowshehra in
December 1826. This aroused the local Barakzai rivalry also and Mujahidin
moved to Panjtar. From here they operated most successfully occupying
Peshawar and then Amb in 1830. This caused friction with the local Khans and
90
The agreement known as Tripartite Agreement was singed
amongst Shuja, Ranjit Singh and the British in 1883, stating if Shuja
was successful he would cede Peshawar and Darajat to the Sikhs. It
was considered a notorious bargain of Shuja with the Sikhs, a sale of
Pashtuns and Balochs for the thrown of Kabul. In 1834, Shuja
occupied Shekarpur in Sindh and advanced towards Qandahar, Amir
Dost Muhammad Khan of Afghanistan and his Sardars in Peshawar
and Qandahar were not on the same page; rather the Sardars were in
unison with the Sikhs. Dost Muhammad Khan inflected a crushing
defeat on Shah Shuja. Thus, he became injured and taken as prisoner in
1833, in the battle of Kandahar. Amir Dost Muhammad Khan failed to
capture Peshawar from Sikhs in 1836. Ranjit Singh showed more
concessions to the Afghan Sardars to cause disunity amongst their
ranks. Besides, Herat in many rulers likes Shaiban Khan.22 The Shah of
Iran despite British warnings and threats moved on Herat in 1837,
threatening the integrity of India and Afghanistan, both Shah’s suffered
a defeat in Herat. The British government sent a message to the Shah
of Persia, through M.C Neil, to keep his hands off from Afghanistan,
as its alliance with the Russian was against the British interest in India.
The British threat worked and Shah retreated to Tehran in 1838. Some
experts say that Herat was not as important as it was posed by different
Englishmen. In 1838, he signed another agreement with the Sikhs,
the Barakzai Sardar Sultan Muhammad Khan. At Balakot they were confronted
by the Sikh army under Sher Singh. Syed Ahmad was killed and the Mujahidin lost hold over their men and material.
22 Uzbek ruler, was killed by Shah Ismail in 1509, hence, Ismail became the
founder of Safavid dynasty of Iran. Safavid were replaced by Persian till 1715,
the capture of Herat by Ahmad Shah Abdali, Nadir Shah Afshar of Iran regained
Herat in 1732. Finally, Herat changed to the hands of Ahmad Shah Abdali in
1747. Herat was the last refuge of Sadozai rulers. In 1830 the Qajar eastward
expansion was stopped by the threat of the British to the Persian rulers.
91
which was more harmful than the previous one in which Shuja
disclaimed so many things.23
THE FIRST ANGLO-AFGHAN WAR:
The first Anglo-British direct contact was started in 1809, when
Mount Stuart Elphinston and Shah Shuja signed an agreement. In
1838, Governor General Auckland decided to march across the Indus;
and issued Simla Manifesto, which aimed at conquering territory of
Afghanistan for the restoration of Shah Shuja.
Russian and Persia did not come to the support of the
Kandahari Sardars and the Amir of Kabul full support against the
British and Sikh aggression. The ruler of Kandahar fled from Kandahar
and left the city to the combined forces of Shuja and the British. The
British and Shah Shuja singed another treaty in 1839, which allowed
the British forces to stay in Afghanistan; Shuja had to pay, partially for
occupation.24 Thus, Shuja was not free to make foreign relations
without British permission. Ever increasing Persian influence and
secret dealings of some of the officers of Shah Kamran with the
Persians definitely compelled British to enter into a defense treaty in
the disguise of friendship dealing with Shah Kamran to check and
arrest the Persian influence in Kamran’s Court. Major E.D’ Arcy Todd,
the Envoy of Governor-General of India and Shah Kamran of Herat
himself inked this treaty on 13th August 1839. A careful worded
defense treaty in the wrapping of friendship of the British influence to
23 Aitcheson, W.C (1997). A collection of Treaties, Engagements and Sanads.
Islamabad: Rearranged and printed under authority of the Secretary Minister of
Kashmir Affairs and Northern Areas and States and Frontier Regions. Pp. 113-
115. 24 Warburton, R. (2007). Eighteen years in the Khyber. Lahore: Sang-e-meel
Publications. Pp. 16-18.
92
the courts of both Shah Kamran and Shah Shuja. On the other hand, it
allowed British to control foreign dealings of Kamran and serve the
anti-Persian interest of the British. This treaty explains the diplomatic
acumen of British. Under Article 2 of this treaty the British succeeded
to bring Shah Kamran under their diplomatic influence so that a power
on the Persian borders should remain loyal to the British. And on the
other, under Article 5, they tactfully convinced Kamran to end slavery
that may invite neighbouring power to invade Herat on the pretext of
human trafficking. Article 6 assigned British a pivotal role to play in
the event of dispute between Shah Kamran and Shah Shuja. In this way
the British succeeded to bring under their influence two rivals. Article
7 and 8 allowed British to take into their hands the foreign relations of
Shah Kamran. This treaty was a great diplomatic success for the
British.25 Shuja never became popular in Kabul during his 2nd rule
because of under influence of the British. Sir Henry Durand described
the situation that the Kabul being in the hands of the foreigners, the
affairs of the state was run on the discretion of the British. The
Afghans were annoyed with Shuja as well as the British. Sir Fraser
Tytler has also remarked that the feelings of the Afghans had been
disregarded. Dupree commented that the 2nd tenor of Shuja was short
and unhappy as supported by the English Military might. The 1st year
of the British occupation of Afghanistan, therefore, created strong
reaction among the people. The Afghan Sardar resented the
debauchery of Burn’s and killed him and looted his treasury. Amir
25 Shuja entered in Kabul in August, 1839. The British conquered Ghazni and left
Ghazni in 1839. Dost Muhammad Khan and his sons left Kabul in 2nd August,
1838, and after gathering Army reentered in 6th August, 1839.
93
Dost Muhammad Khan, who had entered to Afghanistan.26 Bukhara
was defeated, in November, 1840 Amir Dost Muhammad dismayed of
the Afghan unity surrendered to McNaughton, who honoured him
McNaughton, sent him to India with escort. Two Afghan Sardars,
Sardar Muhammad Akbar Khan son of Sardar Dost Muhammad Khan
and Sardar Sultan Ahmad son of Sardar Muhammad Azam Khan
defeated British forces in 1840, in Bamyan and Kabul. McNaughton,
negotiated peace terms with Afghanistan, but the Afghans did not
listen and sent their own terms, stating that the Afghans did not trust
Shuja – McNaughton signed treaty.27
The official seizure of the Punjab from Sikhs to British in 1849
was as a great development. Peshawar, Kohat and Derajat went under
British official control after the withdrawal of Sikh power from there.
At the same time, a descendant of Barakzai ruling Afghan family at
Kabul, Amir Dost Muhammad Khan was extremely weak to counter
the contestants of Kabul Court. Hence, the British driven by a desire to
have peace trans-Indus, and Dost Muhammad Khan to become
powerful. The British succeeded to seek an assurance from a Barakzai
ruler regarding peace in their newly acquired territories located trans-
26 During the first British invasion of Afghanistan in 1838, strong contingent of the
Indian Mussalmans under Maulana Naseeruddin fought with the help of his own brothers and suffered heavy casualties at Ghazni in defence of Dost Mohammad
Khan. 27 Shuja, Ranjit Singh and the British signed an agreement in 1838, the treaty was
consisted of fourteen articles. The essence of the treaty was the distribution of
territories of Shuja amongst the Sikhs and the British. Prior to the British signed
agreements of the same nature with the Nawab of Bahawalpur, Amir of Sindh and Maharaja Ranjit Singh. McNaughton was deputed to the court of his
highness; and the result of his mission has been the conclusion of a tripartite of
the British, the Maharaja and Shah Shuja. According to the treaty his highness
was guaranteed in his possession, while Shah was made bound to cooperate with
Shah Shuja in the restoration of throne. The friends and the enemies of any one
of the contracting parties were declared to be common friends and foes.
94
Indus. Treaty of friendship and Alliance concluded with Amir Dost
Muhammad Khan of Kabul dated 30th March 1855. The catchword of
this treaty was ‘friend of friends and enemy of enemies.’ Like other
previous treaties and memorandums, this treaty was also in fact a
defense treaty that enabled British to maintain their authority in the
newly occupied areas located northwest of India. The three articles of
this brief and concise treaty revolves around just one theme that is
‘acceptance of British territorial control over former Afghan areas by
the Afghans themselves.28
Amir Dost Muhammad Khan and the British government
entered into another agreement for a subsidy on 26th January 1857. The
Persian refusal to evacuate Herat under treaty of Paris concluded
between England and Persia in 1857, alerted the British officials in
India. The reported Persian intentions about their interference into the
areas under control of Amir Dost Muhammad Khan further
complicated the matter. In a bid to thwart such Persian intentions and
got Herat vacated from Persians, this lengthy agreement took place
between Amir Dost Muhammad Khan and Sir John Lawrence and
Lieutenant Colonel H.B. Edwards, representing East Indian Company.
The agreement enhanced the subsidy of Amir Dost Muhammad Khan
by the British to Rs.1,00,000 per month, so that Amir should
effectively meet his military expenditures to face Persians. The
agreement comprised 13 articles, infested with a British desire to woe
the Amir of Kabul, Dost Muhammad Khan in their trap against
possible Persian incursions into Amir’s areas. Besides, increasing
Amir’s subsidy to Rs.1,00,000 under Article 1, the article 4 and 6
28 Khan, Dr. M.A. (1963). England, Russia and Central Asia (A Study in
Diplomacy). Peshawar: University Book Agency. P. 95.
95
tactfully brackets the use of this subsidy for the military use only. The
presence of British troops at the Amir’s disposal further explains that
this defense nature agreement was concluded to enhance the British
influence in Amir’s court. The dictum of friend of friends and enemy
of enemies is fully reflective in this agreement.29
THE INDIANS AND SHAMSUL NAHAAR:
Indo British influence continued in Afghanistan during the
second tenor of Amir Sher Ali Khan (1863-1879), with the publication
of the first books, which included translations of British Military works
and the first Afghan periodical Shamsul Nahaar. The main objective of
the periodical was to kindle the idea originated by Jamaluddin Afghani
that the public should be informed by the press of all the government’s
decisions. The people were to be made aware about the ongoing
situation in the country. Thus, Shamsul Nahaar or Shamsul Akhbar
was the first newspaper of Afghanistan, started in 1871 to provide
information about the different issues to the public. The Chief Editor of
the newspaper was Qazi Abdul Qadir Yousafzai Peshawari and the
Sub-Editor was Mirza Abdul Ali Taizai. In the beginning it was
published twice in a month, then, it was published weekly, at last it
was published daily.30 Later on, in the 2nd tenure of Amir Sher Ali the
29 Khan, Dr. A.M. (1989). Russian Attempt at Seizure of Afghanistan. Peshawar:
Biannual Research Journal, Central Asia, Area Study Center, University of
Peshawar. Pp. 52-53. 30 After the second Anglo-Afghan war, which effectively put an end to
Afghanistan’s first newspapers, Shamsul Nahar, foreign imports such as the
Calcutta based Habl-al-Matin provided the main source of information on what
was happening abroad. In 1906, Maulvi Abdur Rauf Khan, a teacher at the royal
faculty wrote to Amir Habibullah’s Chief Minister Abdul Quddus Khan,
proposing to publish a paper entitled Sirajul-Akhbar Afghanistan. This proposal
was approved; the first and only issue was published on 11th January, 1906.
Najaf Ali an Indian was an active member of this newspaper.
96
Chief Editor of the Shamsul Nahar was Syed Jamaluddin Afghani.
During that time the number of the pages was increased from four to
sixteen and most of the editorial was written in Dari, instead of Irani
Persian. At last, it was 1878; some English portion was also included
and published.31
According to another source, some historians mention the name
of a periodical “Kabul” while referring to the services of Syed
Jamaluddin Afghani. They say that the periodical was in circulation
during the regime of Amir Muhammad Azam Khan. Mr. Al Bakdanov
in his work “Islamic Culture” says that “Kabul” was in circulation
during the 2nd tenure of Amir Sher Ali Khan. While other writers had
mentioned that “Shamsul Nahar” was also founded and circulated by
Syed Jamaluddin Afghani. As there is no decisive proof about this
periodical known as “Kabul”. But, it shows some authenticity that the
name “Kabul” is derived from name “Shamsul Nahaar Kabul” written
on the corners of the newspaper. Syed Jamaluddin Afghani’s eagerness
for publishing a newspaper could also be traced from the fact that
before coming to Afghanistan, a society namely “Um-ul-Qura” was
established in Hijaz (Arabia). This society published a newspaper of
the same name in which it was stated that Syed Jamaluddin Afghani
had prepared a sketch of newspaper. But this newspaper could not be
published regularly. Yet, it might be affords, which gives birth
“Shamsul Nahaar” after Syed Jamaluddin Afghani left Afghanistan.
31 Noor, W. (1979). Newspapers and Journals of Afghanistan (Persian). Peshawar:
Bi-annual Research Journal, Central Asia, Area Study Centre, University of
Peshawar, issue no. 3. P 60
97
Though, Syed Jamaluddin Afghani left Afghanistan, but his reformists
thought were bearing fruits in Afghanistan.32
According to another source, the idea of public responsibility of
the press in Afghanistan was introduced by Syed Jamaluddin Afghani:
During the short reign (1867-1869) of Amir Muhammad Azam Khan.
Afghanistan was beset in the 18th and 19th centuries by intermittent
strife and civil war. Azam Khan trapped feuding chieftains, embraced
Jamaluddin’s ideas and thought that publication of newspaper might
help to bring unity and hormony throughout their factious land.
Jamaluddin Afghani who became Azam Khan’s Prime Minister was
credited being the editor of a journal entitled Kabul. Unfortunately, no
issue of this Journal is available in public libraries, although references
are made to it in several Afghan publications affirming that Jamaluddin
Afghani was its editor.33
Afghanistan’s scholars refer to the period that Jamaluddin
Afghani succeeded through his pen in bringing harmony among the
contending chieftains. They had also elaborated that he had been in
obstinacy and nepotism with Azam Khan. Such action not only
brought an end to his rule but also suspended all publications for a
decade. Although, Jamaluddin’s idea of public responsibility of the
printed page did yield had quite obvious results. The idea of
32 Rafi, H. (1982). Pa Afghanistan ky Jamaluddin Afghani Khidmatoona.
Peshawar: Bi-annual Research Journal, Central Asia, issue No. 11, ASC
University of Peshawar. Pp. 12-14. 33 Marwat, Dr. F. R. (1995). Jamaluddin Afghani and Islamic Resurgence in Egypt.
Biannual Research Journal, PAKISTAN issue No. 31-32. Javed Printers. Pp. 46-
49.
98
responsibility of the press penetrated like a strong gale into every
humble dwelling in the country.34
After a decade of secrecy, early in 1879 “Shamsul Nahaar”
means the day light sun, came into the operation. This monthly paper
under the editorship of Qazi Abdul Qadir Peshawari Yousafzai was
actually in operation since 1873, on a restricted circulation for fear of
inflaming public temper. Early in 1879, it appeared as bi-weekly in the
reign of Amir Sher Ali, later on unfortunately he was dethroned.35
Lord Lytton, viceroy of India in 1876, when failed to cultivate
friendship with the Afghan ruler and his chiefs tried to tame them by
adopting policy of “divide and rule”. This man oeuvre of the British
was publicized by “Shamsul Nahaar” and spread across Afghanistan. It
served as a political publication among the proud Afghan populace and
beyond the borders of Afghanistan.
Anti-British feeling and its political repercussions were visibly
manifested in Central Asia, particularly among the Muslims of India.
The British government considered Shams anti British propaganda as
one of the main reasons for the alarming situation in India; and
therefore, they took some steps to stop “Shamsul Nahaar”. The journal
discontinued at the end of 1879.36
Similarly, in India, nearly in the same name a newspaper
“Shamsul Akhbar” had already been published in India in 1823. Its
printer was Mathi Ram Takur and its publisher was Master Mohan
34 Hafiz, M. I. (n.d). Jamaluddin Afghani. Lahore: n.p. P 34. 35 Maulana, L. A. (n.d). Syed Jamaluddin Afghani. Peshawar: n.p. P 18. 36 Khan, Dr. A. M. (1962). England, Russia and Central Asia. Peshawar:
University Book Agency. P. 95
99
Mathar. Shamsul Akhbar was simultaneously published in two
languages – Persians and Urdu (Hindustani) in India. Shamsul Akhbar
was a private enterprise and was scrapped in 1827. So it seems
probable that the same name has been borrowed from India and used in
Afghanistan for a newspaper.37
Another newspaper “Shamsul Akhbar” on the same pattern and
same name was published from Madras in 1859, and remained active
more than half a century. Initially its pages were less later on it
increased to four. In the beginning, it was published after ten days, and
soon it was turned into a weekly. Its first editor was Syed Abdul Sattar
Senin. After fifteen to twenty years publicity of this newspaper
transcended the boundaries of India. In 1878, during the war between
Rome and Russia, this newspaper asked for the financial support of
Turkey due to which, it last caliph of Turkey, Sultan Abdul Hameed-II,
bestowed a medal “Majiddia”. Shamsul Akhbar and then it became it
permanent souvenir.38
THE INDIAN WRITERS & JAMALUDDIN AFGHANI:
During the latter part of the 19th century, the first and most
typical leader of this second phase of Muslim reformism and
resurgence was, Jamaluddin Afghani (1839-1897), who emerged from
Afghanistan as the sole spokesman and perhaps the first Muslim who
fully grasped the “impending peril of Western domination and devoted
his entire life to warn the Islamic world of the all-pervasive danger and
suggested elaborate measures for its defence”. He is known above all
37 Khurshid, Dr. A.S. (n.d). Sahafat-i-Pakistan-o-Hind Mian (Urdu). Lahore:
Maktaba-e-Karawan. P.29. 38 Yousaf, M. M. (1999). A-One Exploring Journalism. Lahore: Ali Ija Printers. P.
95.
100
as the founder of modern Muslim anti-colonialism and Pan-Islamism.
His Pan-Islamic vision inspired various activist groups in different
lands, and lives on patiently, if amorphously, in the aspirations of
many Muslims. He not only called upon the Muslims to make a
political stand against the West and to liberate themselves from its
control, but also to carry out the internal reforms that would allowed
their regeneration and to cultivate modern scientific knowledge that
would enable them to compete with the West. Jamaluddin Afghani
describes the British in the following lines “a dragon which had
swallowed two hundred million people, drunk up the waters of Ganges
and the Thames, but was still unsatisfied and ready to devour the rest
of the world and to consume the waters of the Nile and the Oxus”.39
There is a controversy about the birth place of Jamaluddin
Afghani. There are some evidence both the by local and contemporary
sources that Jamaluddin Afghani was born at Safdary Shergarh village
of Assadabad, which is situated in Kunar province of Afghanistan in
1837. Later on he died in Turkey at Istanbul on March 1897; and was
buried there temporarily. It is also reported that on December 1944, his
corps was brought back to Kabul via Lahore. His Namaz-e-Janazqa
was again offered at Badshahi Mosque near the mausoleum of Dr.
Allama Iqbal. Then, his corps was moved to Kabul, and buried on 2nd
January, 1945 at the University of Kabul.
On the other hand many European and Iranian Scholars believe
that Jamaluddin Afghani was born at Assadabad a village of Hamdan
situated in Iran; and he belonged to the shia school of thought. The
39 Marwat, Dr. F. R. (1995). Jamaluddin Afghani and Islamic Resurgence in Egypt.
Peshawar: Biannual Research Journal, PAKISTAN, issue No.31-32 Pakistan
Study Center, University of Peshawar. P. 65.
101
aforementioned report has also been presented in the latest CD of
encyclopedia.
The following arguments be helpful to understand the origin of
Jamaluddin Afghani rationally and logically.
Afghani himself has always stated that he was an
Afghan and signed his letters with Jamaluddin al-
Hussaini al-Afghani.
He wrote a book on Afghan history; and articles on the
topic like Pakhtunwali etc.
Why and how a non-Afghan would call himself an
Afghan.
Why an Afghan Amir (King) in tribal country like
Afghan would appoint non-Pashtun or Afghan as Prime
Minister and particularly an Iranian with whom
Afghans had traditional rivalry.
In Iran no one can claim to be an Afghani.
Some of his disciples and close associates held him as
an Afghani.
The argument invalid because there is a great difference
between Afghani and Irani.
Qazi Muhammad Abdul Ghaffar, Assar Jamaluddin
Afghani (Urdu), Lahore Alfasil Books Traders, Urdu
Bazar 1989). In this book a full chapter is devoted to the
Iranian and Afghan origin of Jamaluddin with
references and personal meeting with the friends and
other associates of Afghani. The worthy author in his
concluding remarks considers Jamaluddin as Afghani.
102
See also Abdul Majeed Afghani “Tazkira Syed
Jamaluddin Afghani” probably published during
Amanullah’s reign in Peshawar supports Jamal Afghani
origin. Another work is actually a Ph.D. thesis (now
published) of Anwar Moazzam, Jamal Al-Din al-
Afghani. A Muslim Intellectual. (Lahore: Progressive
Books, Urdu Bazar, n.d) on Afghani life and work;
Shahid Hussain Razaqi. Syed Jamaluddin Afghani-
Hiyat-wa-Afkar. (Lahore Adara Saqafat Islamia, Club
road, 1986) has confirmed with latest proof Jamal
Afghani origin: Allama Muhammad Iqbal in his The
Reconstruction of Religious Thoughts in Islam, (edited
by M. Saeed Sheikh, Institute of Islamic Culture, Club
road, Lahore, 1986) p. 78 and in the Javed Nama
considered Jamal as Afghani.
Mr. Habibullah Rafi in his article in Dari entitled, Syed
Jamal-ud-Din Afghan wa Afghanistan, Published in
Journal TAAWOON cooperation centre for Afghanistan
(CCA) vol.4. No.6, February-March, 1997. Pp.3-20
proved with fifteen authorities that Jamaluddin was an
Afghan by birth.
The arguments in support of Jamaluddin’s Irani origin
emanates from Iranian sources and got currency in the works of those
Europeans, who were acquainted with Iran, Persian language and
literature. Some of the other reasons are:
Afghanistan a landlocked backward country was not
known to many people of Persia or Iran. It was after
103
Anglo-Afghan wars that Afghanistan has been emerging
from obscurity: Persian language was already known to
many Orient lists and Occidentalizes; the sources in
English are mainly derived from Persian sources; In
Afghanistan during monarchic period. (Zahir Khan and
Sardar Daud) were more interested in the nationalist
thoughts of Khushal Khan Khattak as compared to Pan-
Islamism of Afghani: Among Pakistani historians K.K.
Aziz, A History of the idea of Pakistan. Vol; 1, (Lahore:
Vanguard Book Ltd. 1987). Pp.23-27 supported Iranian
origin of Jamaluddin.
Year Author Title Place of
publication Publisher
n.d
Maulana
Abul Hassan
Nadvi
Jamaluddin
Afghani Delhi -
n.d
Maulana
Abul Kalam
Azad
Jamaluddin
Afghani Luckhnwo -
n.d Allah Bakhsh
Yousufi
Jamaluddin
Afghani Peshawar -
Sep-Oct,
1818
Moalem
Shafiq
Afghani-
Sharah Hal
Aghuria
Hyderabad
Deccon -
n.d -
History of
Afghanistan
with
reference to
books list of
NIHR Islami
Islamabad -
n.d -
Jamaluddin-
Syed
Afghani-Bin
saeed Safdar,
tamat-ul-
bayan fi
Islamabad -
104
tarikh-al-
Afghan with
reference to
NIHR-Islami
1962 -
Hayat-e-
Jamaluddin
Afghani
Lahore Gosha-e-
Adab
1970 Syed Zakir
Ijaz
Syed
Jamaluddin
Afghani
Peshawar Feroz sons
n.d - Rad-e-
Necheriat Lahore
Maktb-e-
Shehryar
wa adab
1977
Rashid
Ahmad
Jalandhari
Pan-
Islamism awr
Pakistan-
Jamaluddin
Afghani awr
Arab
Rahnuma.
Monthly
Fikr wa
Nazar
-
1962 Raza
Hamdani
Jamaluddin
Afghani Lahore
Mansoor
Press
1973 Dr. Saeed
Ullah Qazi
The life and
works of
Nawab
Saddiq
Hassan Khan
of Bhopal
(3rd Chapter)
Lahore -
n.d
Syed
Suleman
Nadvi
Jamaluddin
Afghani
(Article)
Lucknow -
1970
Sahibzada
Hameed
Ullah
Jamaluddin
Afghani Quetta
Afghan
Book
Depto,
Yousufi
Road
n.d Ziauddin
Barfi
Jamaluddin
Afghani
(Article)
Bhopal -
n.d Maulana
Zafar Ali
Jamaluddin
Afghani Lahore -
105
Khan
n.d
Abdul
Haleem
Asaar
Tazker-e-
Syed
Afghani
Peshawar
Azim
Publishing
House
n.d
Maulana
Abdul Samad
Saram
Seerat-ul-
Jamaluddin
Afghani
Lahore Ashraf
Press
n.d
Qazi Abdul
Ghaffar
(Editor of
Piyam)
Jamaluddin
Afghani
(Article)
Deccon -
n.d -do- Alma-a-ser
wa al-asaar Deccon -
n.d -do- Jamaluddin
Afghani Delhi
Jamia
Milli
n.d
Maulana
Abdul
Quddos
Qasmi
Mazameen-
e-Jamaluddin
Afghani
Lahore Adar-e-
Ferogh
n.d
Maulana
Abdul
Majeed Saadi
Afghani
Hayat-e-
Jamali Lahore -
1960 -do- -do- Agra Steam
Press
1964 Aziz Ahmad
Studies in
Islamic
Culture in
the Indian
environments
Karachi Oxford
Press
1969-79 -
Afghan’s
Indian
contacts
U.S.A
Journal of
the
American
Oriental
Society
1960 Syed Ahmad
Khan
Jamaluddin
Afghani and
Muslim India
- Studia
Islamica
n.d Ali Abdullah-
Al-Ghamari
Jamaluddin
(Article) Deccon -
n.d Syed Farigh
Bukhari
Jamaluddin
Afghani Lahore -
106
n.d Fazle Haq
Sheda
Syed
Jamaluddin
Afghani
Peshawar -
n.d Maulana
Lutfullah
Syed
Jamaluddin
Afghani
(Article)
Peshawar -
n.d
Mobarizuddin
Riffat –
Abdul
Qudoos
Hashmi
Jamaluddin
Afghani Tonk -
n.d
Hafiz
Muhammad
Idrees
Jamaluddin
Afghani Lahore -
1970
Muhammad
Aslam
Chaudhri
Sages of the
ages Peshawar
Qissa
Khwani
n.d
Dr. Sir
Muhammad
Iqbal
Jamaluddin
Afghani
(Article)
Lahore -
n.d -do- Javed Nama Lahore -
n.d
Chaudhri
Muhammad
Iqbal Gandhri
Moqam-e-
Jamaluddin
Afghani
Karachi -
n.d
Faqir
Muhammad
Abbas Qadria
Aaleman wa
Aarfan
(Pashto)
Peshawar Shaista
Printers
n.d
Maulvi
Muhammad
Ali Khan
Tarikh-e-
Afghanistan,
Tasneef
Jamaluddin
Afghani
(Urdu
translation)
Lahore
Islamia
Steam
Press
1955 Mustafeezur
Rahman
Jamaluddin
Afghani Dhaka -
n.d Dr. Mahmood
Hussain
Arab World
by Azizuddin
translated by
Arab Dunya
(Urdu)
Lahore Maktaba-
e-Jadeed
107
1959 Mirza Adeeb
Hayat-e-
Jamaluddin
Afghani
Lahore Isteqlal
Press
1949
Moqam-e-
Jamaluddin
Afghani
(Majmooa-e-
Mazameen)
Karachi Nafees
Academy
n.d
Nawab
Bahadar
Yarjang
Jamaluddin
Afghani Deccon -
n.d
Nawab
Zulqadar
Jang Bahadar
Jamaluddin
Afghani
Deccon main
Deccon -
SECOND ANGLO-AFGHAN WAR:
When British invaded Afghanistan in 1878, a Muslim
delegation led by Sir Syed Ahmad Khan called upon the Viceroy to
apprise him of their resentment for this action.
It was informed to the British government in India by Lord
Lytton that Afghanistan was drifting into Russian camp. Sher Ali
refused to relieve the British Mission. It showed that the Afghan gave
the sign of its hostility to British and inclination to Russia. In this way,
it annoyed the British Government of India; and the British had broken
off diplomatic relations with Sher Ali. But, soon after the deputy
Commissioner of Peshawar, reported on 8th May, 1878 that a Russo-
Afghan treaty was under the consideration of the Kabul court. The
news of the Russian concentration of troops on the Amu Darya created
more sensation to the government of British India. Thus, 14 th of
August, 1878, and a Russo-Afghan offensive- defensive treaty were
signed. The British Government could not get hold of the actual text of
the treaty either before or even after the conquest of Kabul. At General
Robert’s request, Mirza Nabi and Mirza Muhammad Hassan; the two
108
Afghan Translators from India, translated the whole document.
Besides, one of the Indians, Ghulam Hussain was appointed to visit
Kabul and to deliver a personal message to the Amir from the British
Government. Moreover, a commission of ten dignitaries was appointed
from the British Government to Afghanistan; two of them were
Indians, namely Mahendra Partap Singh of Jodhpur and Sardar
Ubaidullah Khan of Tank.40 Second Anglo-Afghan War broke out on
21st November 1878. The British forces advancing through Kandahar,
Kurram and Khyber tribal areas towards Afghanistan, occupied
districts of Kurram, Sibi, Pishin, Khyber and Michni passes. Later, the
treaty of Gandamak concluded, for the restoration of peace and
amicable relations with the British government. It signed between the
British envoy Major P.L.N. Cavagnari and Afghan Amir, Muhammad
Yaqub Khan having the support of the Prime Minister Habibullah and
the Commander of Army General Daud Shah on 26th May 1879.41 An
imposed treaty that cost Afghans annexation of districts Kurram,
Pishin, Sibbi, and Khyber and Michni Passes by the British. Treaty of
Gandamak was an important treaty that confirmed the strong British
position in the region. The foreign relations of Afghans went into the
hands of the British under article 3. Under this treaty the British troops
could enter Afghanistan any time to quell any foreign threat to
Afghanistan. The British got confirmation from the Afghan Amir about
40 Khan, M. A. (1962). England, Russia and Central Asia diplomacy. Peshawar:
University Book Agency. P. 306. 41 The Treaty of Gandamak officially ended the first phase of the Second Anglo-
Afghan War. Under the treaty Afghanistan ceded various frontier areas to Britain to prevent invasion of further areas of the country. Later on, the problem of
Pakhtoonistan, which was the result of Gandamak and Durand Treaties, was the
legacy of the British imperialism. This issue, which had been holding a central
place in the foreign policy of Afghanistan for the last 68 years sometimes in the
name of right of self determination of Pakhtoons, sometimes in the name of
freedom of Pakhtoons and sometimes in the name of political destiny of
Pakhtoons and Balochs.
109
paying due honour and respect to their envoy inside Afghanistan under
articles 4-5. For the first time, the British overwhelmingly emphasized
upon strong trade, commerce and communication links between them
and Afghanistan as evident from articles 6, 7 and 8 of the treaty. It
carried the worst conditions ever signed into legal promises by an
Afghan monarch with any foreign state. In the treaty Amir Yaqub
accepted all the demand of the British India. He didn’t seek any
guarantee for the safety the future of Afghanistan. He didn’t attempt to
strengthen his rule not to ensure the continuation of the rule of his own
family.42
If Amir Yaqub had refused the Gandamak Treaty, conditions in
the hand would have been no worse! The British would not have had
the wedge to occupy the Afghanistan permanently nor annex, it for
practical purposes, both politically and economically.43
The British entered into treaty alliances with Persia. Defence of
Persia and Afghanistan, as buffer states, against expanding Russia in
high Asia became the fulcrum of the British Indian foreign policy
throughout the period of their stay across the Suez. They fought two
wars against the Afghans to thwart Russian influence. The British
treaties and agreements with Afghanistan in 1855, 1857, 1879 and
1905 aimed at consolidating this policy in the region. Similarly, the
British government took up the matter with the Russians to demarcate
the area into spheres of influence in Central Asia. The British in fact
42 Reshtia, S. Q. (1990). Afghanistan: Between two Giant. Lahore: El. Matbaat-ul-
Arabia. p.384 43 According to Jamaluddin Afghani, the British reverses in the first Anglo Afghan
War, shattered the myth of invincibility of the British arms. The subsequent
failures of the British forces in the Second Anglo-Afghan War and in the Sudan
(1882-85) administered further blows to the military prestige and Britain. But
Jamaluddin Afghani was not the man who could be impressed in sudan.
110
wanted to keep the Russians away from Afghanistan somewhere in
upper Amu, keeping Bokhara and the Mery oasis out of their reach.44
In May/June 1880, Abdur Rahman Khan was based in
Qataghan and preparing himself for departure to Kabul, when he
received a second letter from Mr. Griffin, the Agent of British
Government, through Muhammad Sarwar, a farmer valet of Abdur
Rehman. Sarwar was also accompanied by two Indian officials,
Captain Muhammad Afzal and Khan Bahadur Muhammad Ibrahim.45
Abdur Rahman Khan, after consolidating his position in
Turkistan, proclaimed himself as Amir at Charikar on 20 th July, 1880.
On hearing this anti-British National Party declared its support to
Abdur Rahman and finally it ceased functioning after the withdrawal
of the British troops.46
In short, the two countries i.e. Afghanistan and the British India
have very close relations, historically with each other. When the new
state of Afghanistan came to existence in the map of the world, the
Indian Muslims felt pride on the neighbouring Muslim State. The
history is evident that the Muslims reformers in India were very upset
due to the deteriorated position of the Muslim society at the hand of
Sikh, Jat and Marhattas. Some of the reformers were looking towards
for the security of the Muslim society in India. So, Shah Waliullah,
seek the help of Ahmad Shah Abdali, who had a spiritual relations with
the Indian Muslims. He had a Pir, who was Indian; and his name was
44 Khan, Dr. M. A. (1989). Russian Attempt at Seizure of Afghanistan. Peshawar:
Biannual Research Journal, Central Asia, issue No. 24, Area Study Centre,
University of Peshawar. P. 53. 45 Younas, S. F. (2005).Afghanistan. Peshawar: The Aays, P 40. 46 Ibid, P.41.
111
Mian Umar Chamkani. Besides, it was a great honour for Ahmad Shah
Abdali that he was born in Multan. Moreover, the other Indians, who
served in Afghanistan, from time to time, as high officials or delegates,
were like Maulana Naseer-ud-Din, Sardar Ubaidullah Khan of Tank
and Qazi Abdul Qadir Yousafzai Peshawari. It was the first and 2nd
Anglo-Afghan War; the British India was very active in Afghanistan.
On the other hand, the Gandamak Treaty was very historical event
between the British India and Afghanistan.
CHAPTER-2
112
THE INDIAN MUSLIMS’ SERVICES TO
AFGHANISTAN (DURING AMIR ABDUR RAHMAN ERA) &
THE CONTIRUBITIONS OF AFGHANISTAN
IN THE ESTABLISHMENT OF ISLAMIA
COLLEGE LAHORE
The Chapter explores, the significant developments, in the
political and educational sphere of life in Afghanistan. It highlights the
services of Sultan Muhammad, Dr. Abdul Ghani and Najaf Ali Indian
Muslims in Afghanistan. Besides, it also discusses the contributions of
the Afghan Government in the establishment of Islamia College
Lahore. At last, the merical of Amir Abdur Rahman as illiterate ruler
acquired reading and writing has also been discussed in this chapter.
The epoch of Amir Abdur Rahman was very significant in
terms of the development in Afghanistan. He took positive moves to
make the country internally strong i.e. to raise a standing army by
diluting the liberal hold over the state. Thus, the intimidation and
deportation of the political rivals had been started. It was reported that
in 1880, thousands of Qandahari families went to Persia along with
Sardar Muhammad Yaqub Victor of Miawand. Besides, some other
political families like, Charkhi, Tarzis,47 and Musabeheens or Yahya
47 Tarzis was a Muhammadzai of the line of Painda Khan, born in Ghazni was
Mahmud Tarzi (1865-1933). Son of a literary figure Ghulam Muhammad, pen
name Tarzi, joined his father’s exile in 1881. Mahmud received his early education in British India and then proceeded with his father in 1885 to
Bughdad, Istanbul and later to Damascus. The caliphate of Islam had lost its
luster and the Tarzi family composed of more than dozen individuals, partly
receiving financial help for the Usmania Court, noticed calamities around both
on individual and the Muslim society in the emerging world political order.
Mahmud picked up all required both in formal and practical knowledge; and
returned to serve his country.
113
Khels48 went to India and Ottoman Empire as refugees from
Afghanistan, due to the policies of Amir Abdur Rahman.49
Amir Abdur Rahman demarcated the Afghan boundaries in
1885,50 with the Tzarist Russia and in 1893 with British India. Inside
Afghanistan, he introduced different reforms for the development of
the Afghan society.51 For this purpose he hired different people for
various regions. From the British India, he invited people like Munshi
Abdur Razaq of Delhi a well-known printer, similarly Chaudhry Sultan
Muhammad Khan. Sultan Muhammad Khan had grip over the
languages like, Persian and English; though the occupation of his
family was forming: but he was working at school in daytime. In the
evening he was going to Mosque and at the night he was going to the
railway station: working as a Quli (porter). In this way he was earning
to coup the expenditure of his family.52 One day, a councilor of
Afghanistan came in the (Hind Sharif) Mosque to offer his Juma
prayer: his name was Sardar Amir Muhammad. After Juma prayer
Sultan Muhammad Khan met with the councilor; and he spoke with
him both Persian and English, so he was very astonished to see Sultan
48 The Musabeheens Yayakhels were descendants of Sultan Muhammad Khan, who
ruled Peshawar as governor for the Sikhs. One of Sultan Muhammad’s sons,
Yahya Khan, had followed Yakub into exile in India after the death of Cavagnari
and the renewed British invasion in 1879. Here his son Muhammad Yousaf
Khanhad five children who played an important part in the development of
modern Afghanistan. The five-Muhammad Aziz, Nadir Khan, Hashim Khan,
Shah Wali and Mahmud were all educated in India and returned to Afghanistan
in 1901. 49 Abdur Rahman ascended the throne of Afghanistan with the British support,
surrendered to them control of his foreign affairs in lieu of an annual subsidy of ₤80 thousand.
50 Khan, M. S. (1980).The Life of Amir Abdur Rahman, Karachi: Oxford University
Press. P.31. 51 (February 11, 2011). Centenary Celebrations of Faiz Ahmad Faiz. Islamabad:
The Daily Dawn. 52 Saeed, A. (1992). Islami College Lahore ki Sadsala Tarikh. Lahore: Azhar Sons
Printers. Pp. 18-20.
114
Muhammad Khan.53 Thereafter, the councilor hired Sultan Muhammad
Khan for translating the documents of Persian into English.54
The same councilor took Sultan Muhammad Khan to
Afghanistan and introduced him with Amir Abdur Rahman Khan. The
Amir assigned the job of translator in his court to Sultan Muhammad
Khan.He was translating the letters of Amir from Persian to English
and vice versa.55 Due to his hard work he later on became Chief
Secretary (Munshi Aala). He was so fortunate that he got married with
the niece of Amir Abdur Rahman Khan.56
During the reign of Amir Habibullah Khan his growing
influence annoyed some people and trying to create rift between Amir
and non-local Sultan Muhammad, but Amir was so affectionate on him
that he didn’t pay any attention to the complaints.
In the court of Amir Habibullah Khan Lillies Hamilton a
British Lady was also serving. She was very close to Sultan
Muhammad Khan; one day she advised him “to be aware about the
changing situations and modes of the rulers, she elaborated that today a
kind King might be cruel tomorrow. So that what is in hand should be
saved” Thus Sultan accepted her advice and sent all his wealth abroad
53 The name of Sultan Muhammad Khan’s grandfather was Sir Buland Khan and
the name of his father was Sahib Zada Khan. 54 (February 11, 2011). Centenary Celebrations of Faiz Ahmad Faiz. Islamabad:
The Daily Dawn. 55 Wheeler, S. (1896).TheAmir AbdurRahman. New York: Frederick Warne & Co,
2, Cooper Union. P.125-127. 56 The name of his wife was Sayra Jan, she was the daughter of Muhammad Rafiq
Jan; the brother of Amir AbdurRahman Khan, unfortunately, within two years, she died and buried in place namely Budkhak situated four miles away from
Kabul city.
115
in the hand of that lady; now she became as his finance minister. 57
With the passage of time, Sultan Muhammad Khan himself left the
alarming change situation in the court. Along with Imam Bakhsh his
guard one night they left to Hindustan on the back of horses swiftly but
when they reached Lahore they arrested by British officials and put
him into jail. Sultan Muhammad Khan was very much surprised: “why
he is sent to Jail”? On the other hand the British government was
considering him as an agent/spy. He was a very clever man and he
approached to that British Lady (Lillies Hamilton), and she approached
to the British government to release him from Jail.
When Sultan Muhammad Khan was realized from jail, he
decided to go to London. There he got admission in Cambridge
University; he earned popularity very soon. The Amir of Afghanistan
came to know “the gentle man is now in Cambridge University”. So,
the Amir sent a letter to him to accept the job of Ambassador of
Afghanistan in London.58 Sultan Muhammad Khan accepted the offer
and became the ambassador of Afghanistan in London.59 He remained
in this job for three years; during that time he passed the degree of
Barrister at London. There in London he had the opportunity to meet
with Allama Iqbal, Sir Shafi, sir Fazal Hussain and Sir Abdul qadar.
He started to work as a Barrister in London for a long time. One day he
decided to come back to his native village Jhelum. There he lived for
57 Hameed, Dr. R. (2009), Faiz Ahmad Faiz: Sawani Khaka. Islamabad: Academy
Adbiyat Pakistan. P. 306 58 (2009) Quarterly Adbiyat, No 82.Islamabad: editor in Chief Fakhr-ul-Zaman,
Academy Adbiyat Pakistan. P.306 59 During his stay in London he met Dr. Allama Muhammad Iqbal.
116
some time, later on he left to Sialkot; he started his practice there, and
married too.60
SULTAN MUHAMMAD’s WORK:
It is his literary contribution that he wrote the following books
entitled “The Constitution and Laws of Afghanistan”, contains 164
pages and published in London (1900) A.D, by Jon Marry Printing
press. The second important book of the said author is the Biography/
The Life of Amir Abdur Rahman Khan Vol.1 &2. The original book of
two volumes, printed in 1900 by John Murray, Albem Aree Street
London but reprinted in 1980 by Oxford University Press, Karachi.
The original version vol.1 of the book contains 295 pages, Note of the
publisher, preface, twelve chapters and list of illustration.
The study of the book, entitled The Life of Amir Abdur Rahman
Vol.1 & Vol.2 shows the originality of the work of Sultan Muhammad.
In the book, the author states that:
“…the first part of the book was written by Amir himself and I
am depositing in the British Museum, oriental reading room, a
copy of the original. The rest was written in my hand writing
from the Amir’s dictation, during the time of my holding the
office of Mir Munshi.” However, the eminent Afghan Scholar,
Muhammad Hassan Kakar, in his book, Afghanistan A Study in
International Political Developments 1880 – 1896 describes:
60 Sultan Fatima was the fifth wife of Sultan Muhammad Khan, the eldest son from
her was Chaudhry Tufail Ahmad, who qualified his M.Sc in Physics from
Aligarh, the second son was Chaudhry Faiz Ahmad, the third son was Chaudhry
Inayat Ahmed (Barrister) and the last son was Chaudhry Bashir Ahmad.
117
“… it is not an autobiography in its entirety, however, for only
the first part, covering the events of Abd al-Rahman’s early life
up to his arrival in Afghanistan, was written by the Amir
himself. The manuscript is undated and preserved in the Mss
Department of Kabul Public Library. It is not definite when the
Amir wrote it, but in 1303/1886 it was published under the title
of pandnama-i-dunyawa din, (a Book of Advice on the World
and Religion). Sultan Mahomed has simply incorporated its
English translation in the so-called Autobiography of the
Amir.”
HASSAN KAKARFURTHER SAID ABOUT THE SECOND
PART OF THE BOOK:
“About the rest of the book, Sultan Mahomed, a Panjabi native
of “humble” origin in the service of Amir Abd al-Rahman as an
interpreter and secretary (munshi), claims he wrote it as
dictated by the Amir himself, but this is not true. In 1895,
Mr. Gray, the Amir’s former physician sent him his book, “My
Residence at the Court of the Amir” – a collection of personal
impressions of rather insignificant matters.”
According to Hassan Kakar that Amir Abdur Rahman was
displeased with the book. Later on, his son and successor, Amir
Habibullah Khan, expressed extreme displeasure with Sultan
Muhammad. Thus, he was never allowed to return Kabul, despite the
fact that he was the tutor of Amir Habibullah Khan.61 Although,
before, some of the Indians governmental circles considered that
Sultan Muhammad was sent abroad to spy for the Amir of
61 The Daily Dawn, Karachi, February 11, 2011
118
Afghanistan. But, have my analysis shows that Sultan Muhammad was
more a spy of British India rather than Amir of Afghanistan. When his
originality was known, even his own students did not allow him back
to Afghanistan again. Sultan Muhammad Khan passed away in 1931 at
Sialkot.62
After the war of Independence 1857, it is worth mentioning that
in India various educational movements were launched for educational
uplift of the Muslim masses in field of modern education. As it is
obvious that Muhammadan-Anglo-Oriental (MAO) College was the
backbone of the other educational movements, because the Muslim
students got education from those college and started to render their
educational services not only for the Muslim of India but also their
Muslim brother in Afghanistan as well. The best instance is Anjuman-
e-Himat-e-Islam Punjab, Lahore, which was established by the
graduate of Muhammadan-Anglo-Oriental (MAO) College, Munshi
Chiragh Din in 1884.
THE ROLE OF ANJUMAN HIMAYT-E-ISLAM
PUNJAB IN THE ESTABLISHMENT OF ISLAMIA
COLLEGE LAHORE:
The impact of MAO College on Muslim educational, political
and other movements influenced the South-Asian Order. In the
province of Punjab, Anjuman-e-Himayat-e-Islam was established; and
62 He left behind the following members of his family. Among them his wife
Sultan Fatma was an active and extra ordinary lady became the nominal head of the family. She had educated Persian-speaking daughters of her husband’s
Afghan wives. She kept selling off the lands in Sargodha and kept the family
intact. Meanwhile Faiz Ahmed started learning Arabic, Persian, Urdu and
English. He qualified Masters in English Literature, another Masters in Arabic
and was going for the 3rd Masters in Philosophy when he was given a job as a
lecturer in Arabic at the Muhammadan Anglo Oriental College in Amritsar, by
the college principal, Muhammad Din Taseer
119
it took the lead in serving the Muslims in an exemplary manner. The
Anjuman as a matter of fact, proved itself not merely on educational
front but a multi-dimensional movement, which enabled the Muslims
of Punjab to devote themselves and determine their future. No doubt,
the credit goes to Munshi Chiragh Din,63 founder of the Anjuman-e-
Himayat-e-Islam Punjab, Lahore.
Munshi Chiragh Din and his colleagues established the
Anjuman-e-Himayat-e-Islam Punjab, Lahore in March 1884. Behind
the establishment of the Anjuman there lies an incident. It is said that in
the early days of March 1884 there was a gathering of the Christians
outside the Delhi gate, Lahore. Among the participants, one of the
missionary said some un-fairs words regarding Prophet Muhammad
(Peace Be Upon Him). It greatly injured the feelings of Chiragh, who
was present on the occasion. He condemned the biasedness of the
Christian on the spot, for which he was expelled from the gathering in
a humiliating manner. This incident deeply shocked Chiragh, who
consequently started a movement, which led to the establishment of
Anjuman-e-Himayat-e-Islam Punjab, Lahore.
The founding members of the Anjuman Himayat-e- Islam
Punjab Lahore, besides, Munshi Chiragh Din, included Khalifa
Hameedud Din, Maulana Ghulam Ullah Qasoori and Pir Shams-ud-
Din. Kahlifa Hameed-ud-Din, Maulana Ghulamullah Qasoori became
the first President and General Secretary respectively of the Anjuman.
The strategy of the Anjuman, for collecting donations from the
63 Khan, Dr. N. (2012).Pakistan Affairs. Peshawar: Post Graduate Department,
Pakistan Studies, Islamia College Peshawar Pp. 49-54.
120
Muslims, particularly from the women, was unique and wisdom-based.
It was called, “Mutti Bhar Atta Scheme”(Handful flour).64
The following were the aims and objectives of the Anjuman
Himayat-e-Islam Punjab, Lahore:
To counter the anti-Muslim and anti-Islamic propaganda of
the Christian Missionaries and Hindu Pundits.
To Publish Islamic literature for wide circulation among the
Muslims.
To establish Islamic educational institutions (both male and
female).
To establish Islamic social welfare institutions for orphans
and needy children.
The Anjuman Himayat-e-IslamPunjab, Lahore, remained
dedicated in keeping intact the separate religious identity of the Indian
Muslims. Some of the services of the Anjuman were as under.65
Printing and publishing the error-free version of the Holy
Quran.
Starting a monthly Magazine, titled, Himayat-e-Islam,
(Later on it was converted into a weekly of the Anjuman).
Writing Theology Textbooks, (right from early classes to
higher classes).
64 Saeed, A. (1992). Islamia College Lahore ki sad saala tareekh, (1893-
1992.Lahore: Azhar Sons Printers. P.38. 65 Khan, Dr. N. (2013).Pakistan Studies. Peshawar: Naser Book Centre, Qissa
Khwani. Pp. 92-94.
121
During the period, from 1884 to 1972, the Anjuman established
five colleges, two adult education centers and several high schools,
both for general and professional education in Lahore. In these
educational institutions, Islamia College Lahore, later on, inauguration
of new building of this college was laid down by Amir Habibullah
Khan of Afghanistan in 1907, enjoys universal fame and reputation.
On the other hand the Anjuman along with educational institutions had
also established two Dar-ul-Amanin Lahore and Karachi respectively,
for orphan children.66
ESTABLISHMENT OF ISLAMIA COLLEGE
LAHORE:
Islamia College Lahore was established on 1stMay, 1892 and in
the same year first year classes were started. The Head Master of
Islamia School Chaudhry Nabi Bakhsh was promoted as the 1st
Principal of Islamia College Lahore. He was the brother of Sultan
Muhammad and uncle of famous poet Faiz Ahmad Faiz. Gradually the
number of students increased to 30 in 1894. In 1900 A.D the College
started B.A Classes. Chaudhry Nabi Bakhsh continued as Principal of
Islamia College Lahore from 1stMay, 1892 to 1st June, 1898 A.D.
During his tenure he introduced Anjuman Himayat-e-Islam Punjab,
Lahore to the Government of Afghanistan. At that time Amir Abdur
Rahman was ruling Afghanistan. Chaudhry Nabi Bakhsh sent his
brother Sultan Muhammad Khan to Afghanistan. When Prince
Nasrullah Khan was going to England via Lahore; he donated Rs.1000
to the Anjuman.67 On the recommendation of Chaudhry Nabi Bakhsh,
66 Hayat, K. M. (n.d). Anjuman Himayat-e-Islam ka mukhtasir tareekh.
Lahore:n.p.19 67 Saeed, A. (1992). Islamia College Lahore ki sad saala tareekh, (1893-
1992).Lahore: Azhar Sons Printers.Pp.124-126
122
Sultan Muhammad offered the services of Dr. Abdul Ghani to
Afghanistan. In April 1895, Nabi Bakhsh stayed seven days with
Prince Nasrullah Khan, for financial assistance of the Anjuman. He
was granted one full salary and travelling expenditure. Chaudhry Nabi
Bakhsh belonging to a landlord family could earn more money, 68 if he
had worked in his fields, but he preferred College services, for welfare
of Muslims. He remained Principal for seven years and resigned on 1st
June 1898, the Anjuman accepted his resignation.69
THE CONTRIBUTION OF AFGHANISTAN IN THE
CONSTRUCTION OF ISLAMIA COLLEGE LAHORE:
The Government of Afghanistan played a key role in the
construction of Islamia College, Lahore. The relationship between
Anjuman Himayat-e-Islam and the Government of Afghanistan could
be traced back to 1894.70
Khawaja Kamal-ud-Din stated in one of the sessions of
Anjuman that due to the services rendered to the Muslim community;
the Anjuman was more entitled as compared to those in the Muslim
world. He recommended that the principal should go to Kabul along
with the Secretary, thus they went to Kabul. The Secretary of the
Anjuman started to raise donation for the College. But it was informed
that the massage had already been conveyed to the Amir by Chaudhry
Muhammad Sultan the brother of the Principal Chaudhry Nabi Bakhsh,
68 (1894), Monthly Magazine, Lahore: Islamia College Lahore. P.21 69 Yousafi, A. B. (1968). Sarhadawr Jado Jahad Azadi. Lahore: Markazi Urdu
board. P.218. 70 (1894), Register Roidad High Ijlas Managing Committee letters. Lahore: Islamia
College Lahore.
123
and this request shall be sent with their consultation.71 In 1895 Prince
Nasrullah Khan stayed in Lahore for a single day while going to
London. He donated a considerable amount of Rs.3000 to the
Anjuman. In 1902 the Amir of Afghanistan announced a contribution
of Rs.2000 per annum for the College. The ambassador of Afghanistan
Colonel Sardar Mohammad Ismail inspected the College on 18th
November 1899. He promised permanent financial contribution from
his own source, including a cash of Rs.100 on the spot. Sardar Ismail
made them believe that the application of the Anjuman for financial
support shall be sent to the Amir of Afghanistan as early as possible
and a permanent and considerable financial support shall be accrued.72
As such Amir of Afghanistan (Amir Habibullah) sent a generous
contribution of Rs.3000 for the College.73
AMIR HABIBULLAH KHAN AND INAUGURATION
OF NEW BUILDING ISLAMIA COLLEGE LAHORE:
The Anjuman requested the Amir Habibullah Khan of
Afghanistan for laying the foundation stone of the College. The
managing committee of the Anjuman decided to send a small
deputation to receive the Amir in Peshawar, Mian Hussain Bakhsi,
Sahibzada Syed Zahoor-ul-Hassan, Maulvi Ghulamullah Qasuri,
Maulvi Karam Bakhsh, Sheikh Abdul Khaliq (Vice-President
Municipal Committee, Multan), Hakim Mohammad Ali ex-Royal
Physician of the State of Jammu and Kashmir), Khawaja Ahmad Shah
(Owner of Observer Newspaper, Municipal Commissioner Ludhyana),
71 Baha, L. Dr. (2013), History of Islamia College Peshawar. Peshawar: The Aays
Pp. 6-10. 72 (1899), Magazine, Islamia College Lahore: p, 10 73 Yousafi, A. B. (1968). Sarhadawr Jado Jahad Azadi. Lahore: Markazi Urdu
board. P. 228.
124
Sheikh Ghulam Mohy-ud-Din – Khan Najam-ud-Din (contractor –
Lahore), and Haji Shams-ud-Din in 1907 received the Amir of
Afghanistan at Peshawar Railway station.74
On 4th January 1907, the Secretary of the Anjuman, Mir
Shamsuddin and Sufi Ghulam Mohyuddin met Hafiz Ahmad Din, the
translator of Amir Habibullah Khan and the Principal of Habibia
College Kabul; and through him they met Ali Ahmad Khan a translator
(Aisk Aqashi) for scheduling the meeting with the Amir.
On January 6th, at 3:00 p.m the delegates reached for the
meeting. They were introduced with all the members in the meeting.
Habibullah Khan spoke in Persian and (Aishk Aqashi) translated his
speech.
As the Amir was destined for Bombay, so it was decided that
on his return from Bombay, the ritual shall be performed on 23rd to 25th
February: but Amir Habibullah Khan overstayed in Bombay and due to
that the ceremony was delayed unavoidably. It was published in a
newspaper from the Secretary of the Anjuman that all those who desire
to participate in the ceremony should enlist till 20th February 1907, so
that they may be honoured and included in the ceremony.
Sheikh Abdul Aziz, the joint Secretary was assigned the task of
the distribution of tickets. The tickets were of two colours, one was
white colour, for those who were supposed to sit on chairs and the
other red colour, who were supposed to sit on the floor.75
74 Saeed, A. (1992), Islamia College Lahore ki sad saala tareekh, (1893-1992).
Lahore: Azhar Sons Printers. P.46.
75 (1907), Monthly Magazine. Islamia College Lahore. P, 3.
125
The Anjuman had borrowed a Grand Tent from the
Government of the Punjab which was erected in the ground. The
College had been covered from four sides canopies as walls: Two
temporary entries had been erected on which Persian verses were
written on the eastern door while on the western door, Assalamo-
Alakumya Amir-ul-Momin was written.
A Persian verse had been written to welcome the Amir and Lord
Minto.
Two such doors had been erected on Railways Road also. An
elevated place had been constructed inside the grand canopy/tent and a
very costly carpet had been laid over there. Several chairs had been
placed for other dignitaries and government officials.
A committee comprising Munshi Shamsuddin, Sheikh Ghulam
Mohyuddin Sufi, Mian Mohammad Shafi, Mian Fazal Hussain Mirza
Abdur Raheem, Khalifa, Imad-ud-Din, Maulana Ali Muhammad, Syed
Muhammad Ali Jafri, Behram Khan Mazari, Umar Hayat Khan
Tiwana, Khan Bahadur Abdul Ghafoor, Khan Bahadur Allah Bakhsh,
Khan Bahadur Khalifa Syed Mohammad Hussain, Mian Ilmuddin
126
Sheikh Abdul Haq, Mian Shamsuddin, Sheikh Mohammad Kazim,
Sheikh Khairuddin, Munshi Mohammad Abdullah and Sheikh Asghar
Ali was constituted to receive the Amir of Afghanistan. This
committee was also responsible to arrange chair, to decorate routs, to
write the invitation letters and for disciplining the students.
Amir Habibullah Khan reached Lahore on 1stMarch, 1907. It
was conveyed to the Anjuman by the Chief Secretary of the Punjab
Government that Amir Habibullah Khan will participate in the function
on 2nd March, (12 O’clock) but the programme was delayed to 2nd
March 10.00 a.m. These frequent changes in the schedule of the Amir
worried the members and the Administration, so the members of
Anjuman Khalifa Imaduddin, Mir Shamsuddin and Sheikh Ghulam
Mohyuddin met the Amir and the programme was finalized on 3rd
March, 1907 at 5:00 to 6:00 p.m.76
On next day all the ticket holders were allowed to enter and the
venue was jam packed on 4:45 p.m and the entry was closed at 5:15
p.m. The car of the Amir Habibullah Khan reached the venue. A band
sang the national Anthem of Afghanistan.77
Habibullah Khan was introduced to all the members. The
Punjab settlement commissioner, James Douie, Justice Parthol
Chandar Chatterji and Justice Mian Shah Din Hamayun were also
present on the occasion.
Nawab Fatih Ali Khan Qazalbash was allowed to present
welcome address in Persian. The Civil and Military Gazette of Lahore
76 (15th October, 1907). The Daily, Paisa Akhbar. Lahore. 77 Shah, Z. (2000).The Indian Freedom Fighters based in Central Asia. Peshawar:
Area Study Center University of Peshawar. P.11.
127
had appreciated the efforts of the Anjuman by popularizing Persian as
the civilized language like French in Europe.
Mir Shamsuddin used high epithets for the Amir in his address.
In his address Mir Sahib discussed the historical relationship between
the Anjuman and Afghan Government; especially Prince Nasruallah
Khan in 1895. He also praised the Habibullah Khan’s 6 thousand
rupees donation for the Anjuman. Mir Sahib thanked Allah for three
things, one the just Government of the British, the presence of a
sincere and powerful neighbour and third their friendly relationship
with Afghanistan. He discussed the activities of the Anjuman, which
had opened a female Madrassa where 700 girls were receiving
education and 400 girls were admitted in orphan Center. Amir
Habibullah addressed in Persian. He felt jubilant over the religious
freedom of the Indian Muslims, that there were no restrictions on them.
He emphasized over precious firm knowledge of Islam for welfare of
the Muslims.
Habibullah Khan felt happiness over the progress of the college
and announced twenty thousand rupees donation for the College. The
ceremony of laying the foundation started and the National Anthem of
Afghanistan was sung. Habibullah Khan laid the foundation stone of
Habibia Hall; and fixed a piece of marble slab of 15" x 9" length on
which a Persian verse was written.
128
He fixed another marble slab 2'x2' feet for the time being to be
fixed after the completion of the building.
At the end of the ceremony the British National Anthem was
sung by the band. On his return who was presented with a small box
containing the welcome address and other things, which he took with
him.78
SERVICES OF DR. ABDUL GHANI AND NAJAF ALI
TO AFGHANISTAN:
Dr. Abdul Ghani, born in 1864, was the second son of Maulana
Abdul Samad of Jalalpur Jattan, Gujrat, Punjab.79 He got his primary
education in Jalalpur Jattan. He received his matriculation at Mission
High School Gujrat.80 Moreover, he graduated from Government
College Lahore in Medical Sciences with distinction in 1883.81 He
proceeded to England on a British Government Scholarship for higher
78 Tapping, L. (1978), The History of Islamia College Peshawar. Peshawar:
Research Journal Pashto, Pashto Academy, University of Peshawar.P.19. 79 He was one of the four sons of Maulvi Abdul Samad (known as Dasundi Khan or
‘Allah lok’). The other brothers were Najaf Ali (elder), Ghulam Haider and Muhammad Cheragh (younger). Abdul Ghani’s ancestors were Hindu/non-
muslim Jangua Rajpur. Because of this ethnic background the family members
usually prefix their names with “Raja” or “Rana”. Exception is the descendent of
Najaf Ali who used the word“Najafi” 80 Abdul Qadeer Najafi, the grandson of Najaf Ali, in his book, “Dr. Abdul Ghani
Jalalpuri 1864-1943”, maintains that Abdul Haye Habibi was not correct in
saying that Abdul Ghani was a graduate of Aligarh College. He had perhaps
conjectured that as Maulvi Muhammad Hussain Jalundhary, who was also in jail
at Kabul along with Abdul Ghani and was a graduate of Ali Garh University.
Thought Dr. Ghani might have done his graduation from there, the contention of
Najafi seems correct. 81 Hindi, A. (1931), Zawal-e-Ghazi Amanhllah Khan, Inqelab-e-Afghanistan, 1928
fall of king AmanUllah Khan, Afghan Revolution of 1928. Multan: pp. 128-131.
129
education in 1885.82 He used to visit the House of Commons, took
part in its debates and advocated the cause of the Indian and Turkish
Muslims. The Speeches that he delivered in the House of Commons
were published by the Indian press. During that time, he was
introduced to Prince Amir Abdur Rahman of Afghanistan through
Sardar Nasrullah Khan who happened to be there.83 The British
government withdrew its scholarship from Dr. Abdul Ghani when the
latter took active part in the anti-British activities in England. Later on
the Afghan Prince (Amir Abdur Rahman) awarded him a scholarship
to complete his studies. When Dr. Abdul Ghani finished his studies in
1890, with the passage of time, Amir Abdur Rahman invited him to
Afghanistan, because he was very much impressed for the capabilities
of Dr. Abdul Ghani. Thus, he accepted his offer, because he was
already considering that Afghanistan was a suitable place to assault on
the British imperialism in India. In 1890 he went to Kabul; and was
assumed the job of a Private English Secretary-ship to translate the
letters into English to Amir Abdul Rahman Khan.84
Soon after his return from England, Dr. Abdul Ghani proceeded
to Afghanistan. On the other hand, the government of Anglo India tried
to engage him by presenting a job as a secretary to the Indian’s viceroy
office, as well as a big Jageer. But the tactic failed because he rejected
that attractive offer from the British side, due to his commitment with
82 Dr. Abdul Ghani went to England on the scholarship of British India. There he
received higher degree, in Bachelor of Medicine (M.B), Licentiate of Royal College of Phrygians (L.R.C.P) with specialization in the field of Surgery. Later
on he became the Member of Royal College of Surgeries (MRCS). 83 During 1885, Sardar Nasrullah Khan (son of Amir Abdur Rahman and brother of
Habibullah) came to London on the invitation of Queen Victoria. Abdul Ghani
acted as interpreter between the two. 84 Ghani, Dr. A. (1980).A Review of the Political Situation in Central Asia. Lahore:
Aziz Publishers. Pp. 17-28.
130
Amir to render his services for the Muslim state of Afghanistan. The
aforementioned statement reveals his strong character and as a man of
promise. Besides, it was his strange believe that he wouldn’t like to
live and offer his services in a slave country like India, which was
under the British imperialism; and they were barbarically treating their
subjects by violating the human rights. Besides, the Turkish
Government; was also in need of the services of Dr. Abdul Ghani, but
to somehow he didn’t join hand with Turkish Government.
The Amir received a private secretary, who was Dr. Abdul
Ghani. He was a very intelligent man; and obtained the favor of the
Amir very soon due to his hard work and honesty. The performance
accompanied with the ability of the secretary not only pleaded of the
Amir but also impressed him. Moreover, he won the affection and
confidence of the Queen as well as her sons Umar Jan Khan, Hasan
and Hussain Khan too.
“As Ludwig Adamec says that Dr. Abdul Ghani had very
cordial relation with Bibi Halama and her son Umara Khan. He was a
new journalist in the office of Amir”.85
The Dr. revealed the words of Amir as he said, “I severally
wept on the retiring night; and pleaded before my God with
humbleness for convincing the spirits of the saints to intervene for me.
I recurring the prayer consequently: “O my God enhances my heart
and mind and bestows upon me thy blessing and enables me to read
and write. O God gives me prestige and honor before my fallow men.
In this way I weep and weep and before dawn I was in napping. In the
85 Adamec, L. W. (2008). Biographical Encyclopedia of Afghanistan. New Delhi:
Pentagon Press. p.51.
131
dream I saw a holly man, who appeared before me. I noticed that he
possessed a medium size of body, straight, blue eyes with flimsy eye-
brows, and a big beard in his oval shaped face and with tender long
fingers in his arms. In his head he had worn a reddish turban and a
naked cloth round his haunch and conceded an extensive staff, at the
end of which there was a piece of iron. He came near to my bed and
started to say slowly, “Abdur Rahman stand and write”. In that
moment my eyes opened and I stood up from my bed abruptly. I
watched here and there in the room but saw no one and I slept again.
Again the man came back in the dream and said “I ordered you to write
but your sleeping here. In the same way as before I woke up and
watched here and there in the room and could not see any one. For the
third time the man came back again in my dream and said” if you will
sleep once more I would perforate your chest from this staff”. At that
time I was afraid of him and woke up but I didn’t sleep again. I stood a
brought pen and paper. I started to write the letters of the alphabet. The
unforeseen power of God helped me and my mind was becoming so
clear as I was considering myself as a learnt man or man of letter. In
the mean time I was feeling that my memory was supporting me and
storing everything which I read. After writing that entire letters I
started to read them all. I took another paper and started to write again,
in this way I drilled again and again. Now it was morning and I was
very pleased because could read and write. The hour of the court
arrived and the secretary came to me as usual for reading the letters
before me, it was his duty. When he came, I said to him today I myself
will read the letters and you have to listen and then correct the
mistakes if I will commit. He was very much surprised, and said with
smile, “thy Highness could not read”. Now I started to read the letters
132
and I have gone through two hundred letters and answered one
hundred of them. The new day of my life came to an end, now I was
quite independent from my secretary, who was helping me, because
now I could read my personal letters by myself and also could
answered them in the written form.86
THE SERVICES OF NAJAF ALI:
Though, Amir Abdur Rahman Khan was not a good educated
person, but he known the importance of education for his nation. So he
felt necessary to translate some of the foreign useful books into
Persian. He searched such scholars, who could translate the valuable
books of English on Medicine into Urdu and Persian.87 He discussed
that matter with Dr. Abdul Ghani and told him that his elder brother
Maulana Najaf Ali,88 who is fit for the task of translating books of
foreign languages into Persian. He also elaborated that recently
Maulana Najaf is working in the High Court of Lahore as the head of
the translation Department. In this way, Amir invited Maulana Najaf
Ali by the help of his younger brother Dr. Abdul Ghani in 1892. But in
the beginning, he expressed his views in his Persian poem, as he said:
“A British officer (Arnold) assigned him this duty,
but he is not aware from the niceties of both Urdu
and Persian languages, so he is not successful in this
work”.
86 Najafi, A. Q. (2011). A Basic Contributor in Modern Education, Democracy,
Constitution and Independence: Dr. Abdul Ghani Jalalpur. Islamabad:
Government of Pakistan HEC. Pp. 13-17. 87 Hindi, A. (1931), Zawal-e-Ghazi Amanullah Khan, Inqelab-e-Afghanistan, 1928
fall of king Amanullah Khan, Afghan Revolution of 1928. Multan: P. 136. 88 The name of the father of Abdul Qadeer Najafi was Hafiz Abdul Majeed Najafi;
he was the son of Maulana Najaf Ali
133
Later on, Najaf Ali was compelled by Amir, and then he went
there and took the charge of the grand work of translation. He
(Maulana Najaf Ali) translated so many books into Persian and some
of the well-known books are like “Al-Farooq, Seerat-un-Nabi, Risala-
i-Paighumbar-i-Islam and Seerat-i-Aisha Siddiqa of Allama Shebli
Naumani. Moreover, he also translated the verses of Altaf Hussain Hali
entitled “Musaddas-i-Hali”.89
Besides these works, Maulana Najaf was also appointed as a
teacher of the Amir’s grandson, prince Amanullah Khan. He remained
his teacher for several years, but there is no clue of his exact date of
appointment.90
Aziz Hindi gives his remarks about the mentality of Afghan, as
he says, those people who had an opportunity to visit to Afghanistan,
much have had the opportunity of understanding the disposition of the
Afghan. They are inclined to display horror to their opponents. If they
would not be able successful to trap them in this way, they would use
another tactic, which is to create a very atrocious environment by
intertwine a net of scheming around him. So, it would be very difficult
to escape him from that plane.91
The metaphorical poem of Dr. Abdul Ghani, entitled “Faryad-
i-Musafar” also deals the hypocrisy of Afghan nation in Afghanistan.
He says that they have the special aptitude in escalating melanoma and
89 Hindi, A. (1931). Zawal-e-Ghazi Amanullah Khan, Inqelab-e-Afghanistan, 1928.
Multan: n.p.P.27I. 90 Najafi, A.(2005). Muntakhab Ahwal-e-Majmoogha-e-Afkarshairi, Urdu/Persian.
Peshawar: Akhwan Printers. Pp. 41-42) 91 Ghani, Dr. A., (1989).A Review of the Political Situation in Central Asia.
Lahore: Aziz Publishers. P 15.
134
mayhem. It seemed as they are very expert in the art of contending
their opponents.92
As it is one side of the coin and the other side of the coin is the
Afghan territory which has a very glorious history. The people of this
territory are famous for the religiosity and bravery. For that reason,
Allama Muhammad Iqbal and other writers admired the specific
attractive features of the inhabitance of these regions of Afghanistan.
Besides, they have also been mentioning their ardent love for
Islam as well as their qualities of bravery and generosity. All these
qualities make them different from the other nation. The people of this
area, especially belonging to the mountainous regions are very hard
working and spend rustic life. The perception of the readers should be
on the humanitarian bases; and their qualities and weakness should be
sum up in the scale like those of the other people in the globe. In one
of his book, “A Review of the Political Situation in Central Asia”, Dr.
Abdul Ghani mentions that the letters of Sir Lapel Griffin had received
form Amir, there he mentioned like “My best friend Sardar Amir
Abdur Rahman Khan, I wish your best heath, I am writing this to you
by informing that your safe arrival in Kataghan, is a great pleasure for
the British government.93
This friendship with Griffin inclined him to make a treaty with
the British government of India. When the letter of treaty from Griffin
reached to Amir Abdur Rahman Khan, he gathered the arm force of his
country and read the letter of Griffin before the force; and he asked for
92 Kakar, M. H. (1971). Afghanistan A Study in International, Political
Developments. Lahore: Punjab Educational Press. P. 221. 93 Ghani, Dr. A. (1989). A Review of the Political Situation in Central Asia.
Lahore: Aziz Publishers. Pp18-20.
135
help from the military officer in replying the letter to Griffin. The
officers demanded for two days permission to ponder on it. At last they
brought more than hundred letters by writing their point of views in
replying to Griffin; some of them are as under:
“O English men, you should be off from our country. If you
don’t go we will banish you. O Westerns you should compensate our
past loses which had been done by you”. In another draft it was
mentioned that they required ten million rupees as a compensation for
the damage of the military ammunitions and castle, if they don’t pay
this amount they would not permit the British men to enter even into
Peshawar. One of the chiefs of Afghan had drafted as “o treacherous
infidels; thou have acquired Indian soil by thy track; and now you
would like to possess Afghanistan by using the same tactics. We would
prevent you to do so, if we will not be able to resist you alone, we will
take help from another power like Russia to combat you. In the short,
they seemed to me stopped and senseless. I read out this letter loudly,
because I am suggesting that I must compose one in their presence, it is
for their kind convenience, and they shouldn’t think that I have not
consulted with them beforehand.94
Dr. Abdul Ghani says that Amir Abdur Rahman Khan was a
very hard working ruler; and never retired before finishing the work of
a day. He was very genius in testing the fidelity of a man in different
ways. When he became satisfied from the person, he was always trust
on him in spite of the complaints of so many people. A British
94 Ghani, Dr. A. (1989).A Review of the Political Situation in Central Asia. Lahore:
Aziz Publishers. P 17
136
politician gives his statement about Amir Abdur Rahman Khan as the
symbol of peace in Asia.95
Amir Abdur Rahman gave a statement, just before his death
“he has consolidated the Kingdom of the country in such a degree that
here will not be disorder till thirty years after my departure from this
temporary world; and afterward my successor would reap their sowing.
He used to censure Habibullah’s propensity to manner and one day he
admonished him by saying that would not be an astonishing, if he will
be killed by Afghan.96
Amir Abdur Rahman Khan was the ardent lover of Islam and
Islamic teaching, while his successors like Habibullah Khan and
grandson Amanullah Khan were very much prone to the
Europeanization.
Their European tendencies are being personified by Dr. Abdul
Ghani in the following stanza of his poem:
“Fashion, who devises pleasing new ways,
Washing the hoards of labour and of thrift;
He flatters us and we do as he says;
Dup’d and robbed we smile on till left adrift;
Pastime, in Fashion’s train a godly page,
Seduces men to pass their precious time;”97
95 Najafi, A. Q. (2011).A Basic Contributor in Modern Education, Democracy,
Constitution and Independence: Dr. Abdul Ghani Jalalpuri. Islamabad:
Government of Pakistan HEC. p. 13-21. 96 Khan, M. S. (1980).The Life of Amir Abdur Rahman. Karachi: Oxford University
Press. Pp. 235-37. 97 19th August, 2012, Personal interview with the nephew of Abdul Qadeer Najafi:
Peshawar
137
It was due to the life style of the two latter rulers of
Afghanistan, who were Amir Habibullah Khan and Amir Amanullah
Khan, a secular tendencies increased throughout the country. With the
passage of time, this successor and off springs also promoted
secularism in the same wary. On the other hand a considerable number
of populations remained traditionalist particularly in rural areas and
generally in urban areas. In this way the population was divided into
two groups i.e. the enlightened moderate and the fanatics. The former
are subdivided again in to two groups i.e. secular and enlightened. The
secular don’t deserve to be kept in the group of enlightened moderate
people, as they don’t perform the enlightened teaching of Islam in their
daily lives routine. On the other hand the aforementioned enlightened
moderate practice the Islamic teaching in modern way. The later, i.e.
fanatics were completely orthodox. They ignore the modern education.
A few of them were well educated in Islamic education; and the
majorities were totally uneducated or having some religious awareness
in a misleading form.
To conclude this chapter that the meritorious services of Sultan
Muhammad, Dr. Abdul Ghani and Najaf Ali in Afghanistan during the
Amir Abdur Rahman era. The services of such eminent personalities in
Afghanistan from British India laid the foundation of moderation in
Afghanistan. On the other hand, the interest illiterate ruler of
Afghanistan aroused, and merically, he learned to read and write but
the credit of his knowledge equitation goes to the Indian in the services
of Amir in Afghanistan. During Amir Abdur Rahman period, he (Dr.
Abdul Ghani) came back to British India and later on; his successor
138
invited him to Afghanistan. The services of Dr. Abdul Ghani and Najaf
Ali were not only in the court of Amir Abdur Rahman, but also in the
era of Amir Habibullah Khan, would be highlighted in the next
chapter.
CHAPTER-3
THE ROLE OF DR. ABDUL GHANI AND
OTHER PROMINENET INDIAN MUSLIMS IN
THE MODERNIZATION OF AFGHANISTAN
SINCE 1901 AND ONWARD In, beginning of the 20th century, Afghanistan marched into a
new epoch; and come out from isolation. The new era in Afghanistan
and sovereign region was marked of Pan-Islamism, nationalism,
liberalism, bolshevism and modernism; but the most significant of
these was constitutionalism (mushrotiat) or the political life in Kabul
139
was undoubtedly molded in the hands of the Indian educationists and
revolutionaries; and Afghan Triumuirate, Habibullah Khan, Nasrullah,
Amanullah Khan; and three prominent ruling families, Musabeheen or
Yahya Khels, Tarzi, and Charkhi.
After the death of his father (Amir Abdur Rahman) Amir
Habibullah Khan maintained Afghanistan for some time i.e. absolute
monarchy the head of a centralized government, dictatorial rule under
the grip of Sharia and Rawaj (customary laws), establishment of two
councils composed of Khans, Sardars and Mullahs (religious clergy)
with little authority, formation of a countrywide intelligence net-
work,98 and a strong standing army and police force. But with the
passage of time the new Amir (King) relaxed the system of
compulsory military recruitment, introduced a modern educational
system. Moreover, he brought various reforms, most of which were
confined to his Arg (Palace).Encouraged and those permitted who had
either fled to save their lives or exiled by his father, to return to
Afghanistan. Despite all these concessions and modernization, his
main goal was the national unity, preventing foreign intervention and
to secure the monarchy system, which had an absolute authority.99
The new Amir also took some steps for introducing European
technology, printing press, schools, hospitals, roads, tap-waters,
machine tools, prison house, electricity, telephone, motor
98 Latif, A. (2003). Judiciary in Afghanistan since the days of Amir Abdur
Rahman, Peshawar: unpublished Ph.D Thesis, submitted to Area Study Centre,
University of Peshawar, Pp. 69-70. 99 Marwat, Dr. F. R. (1994). Muzaffar Khan Marwat - A Martyr of Mashroota,
Peshawar: Bi-Research Journal, Central Asia, University of Peshawar, issue No.
35, Pp, 75-76
140
vehicles.100But despite of all those steps, the literacy rate according to
a contemporary estimate was only two percent because these steps for
modernization were confined to either Kabul or Jalalabad.101 Dr. Abdul
Ghani was a very trustworthy man in the court of Amir Habibullah
Khan, so that the Amir asked him to launch an educational campaign
in Afghanistan for the eradication of ignorance and illiteracy. As, Dr.
Abdul Ghani stated that he accompanied with his elder brother(Najaf
Ali), established a school in Kabul, namely Maktab-e-Habibia;102
which was laid on the French model “lycee”, as a Military academy
and Teacher-Training College. Thus branches were opened in thirteen
cities of Afghanistan.103 Dr. Abdul Ghani himself became the Director
of the educational institutions as well as the chief medical officer at
Kabul, while his brother Najaf Ali was the instructor in the beginning
in Maktab-e-Habibia.104 Initially four hundred students were being
enrolled, 105 but lateron, when its branches were opened throughout
Afghanistan’s main cities, the number of enrollment also increased and
more than five thousand students started to receive education up to
matriculation.106 In the Hababia school system, the duration of the
primary certificate classes had for four years, and the middle classes
100 Khan, Dr. M. A (2005). Traditionalism and Modernity in Central Asia.
Peshawar: Bi-annual Research Journal, “Central Asia”, ASC, University of
Peshawar issue no 57. P,3 101 Gregorian, V. (1969). The Emergence of Modern Afghanistan. California:
Stanford University Press. P 184. 102 Inayatullah, Amir’s Son, became the first Principle of Maktab-e-Habibia,
followed by Dr. Abdul Ghani an Indian Muslim from Jalapur Jattan. 103 Fletcher, A. (1966). Afghanistan Highway of conquest. New York: Cornell
University Press. P. 177. 104 Najafi, Q. (2010). The Contributions of Dr. Abdul Ghani in the Modern
Education of Afghanistan. Pehsawar: Bi-annual Research Journal, “Central
Asia”, Area Study Centre, University of Peshawar, Issue No 62. P 124. 105 Shah, Z. (2000). Indian Muslim Freedom fighters based in Central Asia.
Pehsawar: Area Study Center, University of Peshawar. P. 35. 106 Ram, P. B & S. (2002). Encyclopedia of Afghanistan Vol.3. Delhi: Anmol
Publications, Pvt. Ltd. P.33.
141
had also for four years, in this way the higher secondary level classes
had too for four years.107 The two brothers toured throughout
Afghanistan to give awareness about education. Thus, the efforts of
Abdul Ghani and his brother brought radical change in the illiterate
society of Afghanistan. Most of the teachers were being marched from
India to teach in different branches of various subjects.108 The
curriculum, text books and examination were being supervised by Dr.
Abdul Ghani and his brother.
The introduction of the public instruction on the modern lines
in Afghanistan was historical achievement on the part of Dr. Abdul
Ghani. Besides, teaching in the school, there was translation and
compilation department (Darut Tarjumawa Talif); and a training center
to translate and compile the valuable works in the field of science and
literature for general understanding.109 The indigenous scholars, some
Indian educationists, such as Ghulam Hussain Jalundhry and Muzaffar
Khan Marwat worked in Darut Tarjumawa Talif. The foundation of
Habibia school (the name of the school is Associated with the name of
Amir Habibullah Khan), which was later on upgraded to the university
level, to impart higher education to the people of Afghanistan.110
Another the same college was established for the training of
teachers. It also lunched a scheme of universal education for the labour
and worker class by opening a Medical school and an Evening night
107 (1968). Education in Afghanistan during the last fifty years. Kabul: Planning
Department, Ministry of Education. P.p 4-7. 108 Ghani, Dr. A (1989). A Brief Political History Of Afghanistan, Lahore: Najaf
Publishers. P. 120. 109 Ewans, M. (2001). Afghanistan – A new History. Lahore: Vanguard Publisher.
P, 83. 110 Marwat, Dr. F.R (1997). The Evaluation and Growth of Communism in
Afghanistan). Karachi: Royal book Agency. Pp. 105-107.
142
school to impart the basic education as well as the basic health
education amongst the worker class.111 The aforementioned steps were
the very clear and positive move by Dr. Abdul Ghani for the
introduction and implementation of modern education in Afghanistan.
After the establishment of Maktab-e-Habibia School, it was 1904 that
1st Habibia College for the boys was lunched. In the beginning it offers
the subjects like Geography, Calisthenics, Mathematics, English and
modern languages as well as the local subject Persian.112 According to
Maulana Ubaidullah Sindhi that the whole administration of Habibia’s
School wasin the hands of the Indian Muslims who served in
Afghanistan. On the other hand, Hashmi’s Book says that there were
six persons on the faculty of Habibia – Dr. Abdul Ghani Najaf Ali,
Chaudhry Ismail, Chaudhry Abdul Aziz and Maulvi Muzaffar Khan
Marwat. With the passage of time, the subjects like Botany, Zoology,
Painting, Drawing, History, and public health were being included.
The study of some subjects like Pashto, Turkish, English and Urdu had
officially been encouraged.113 Majority of the students, who got
admission in Habibia School, had already finished the first or second
stage of the tradition education. Some students had to continue their
traditional education after entering the Habibia lycee despite, the
Habibi’s modern curriculum. Habibia education borrowed its
curriculum from the British Indian modern school system. The credit
111 Hindi, A. (1931). Zawal-e-Ghazi Amanullah Khan. Multan: n.p. Pp. 210-212. 112 Ghani. Dr. A. (1997). A Brief Political History of Afghanistan, Lahore: Najaf
Publisher. P. 4. 113 Gregorian. V (1969). The Emergence of Modern Afghanistan. California:
Stanford University Press. P. 85.
143
of such motivation among the Afghan nation undoubtedly goes to Dr.
Abdul Ghani. 114
It is worth mentioning that Habibia educational system laid the
foundation for the professional education in Afghanistan, like
automobiles and Electrical Engineering. Some teachers for that
Engineering College were also invited from British India. Before
proceeding back to India Dr. Abdul Ghani had laid the foundation of
Maktab-i-Habibiain Kabul.115 When he came to India, Anjuman
Himayat-e-Islam offered him the principal-ship of Islamia College
Lahore, which he accepted and served in that capacity for three years.
114 The traditional Islamic Education system remained intact, having the same
curriculum and the system: which was consisting of the four stages, i.e. Primary,
Secondary and professional or higher. The student of the traditional Madrassas
continued the study of Quran, Fiqah (Islamic Jurisprudence), Hadith, Arabic and
Persian classic literature. 115 Najafi A. Q. (2008) Dr. Abdul Ghani Contributions Towards Modem Education
in Afghanistan. Peshawar: Bi-Annual Research Journal, “Center Asia,” ASC
University of Peshawar, issue no. 62. P. 121-122.
144
DR. ABDUL GHANI AS PRINCIPAL OF ISLAMIA
COLLEGE LAHORE:
It was June 28, 1904 on the retirement of Sheikh Abdul Aziz,
the vice Principal of the Islamia College, Dr. Abdul Ghani took over
charge as the acting principal. Hence the search for the new and
permanent principal started.116
On June 5, 1904, in a meeting of the managing committee of
association, the secretary of the association presented a written
statement to Maulvi Karam Bakhsh suggesting Abdul Ghani’s name
for the post of the principal of the college. While, Sheikh Muhammad
Iqbal suggested in writing the names of Muhammad Hayat (B.A) and
another name Muhammad Saleh (M.A) to the committee.117
After long deliberations over the issue of principal’s
appointment, it was generally agreed that Abdul Ghani was the most
suitable candidate for the post. However, some of the members showed
their concern that his link with the government of Afghanistan might
displease the Indian government, as well as Amir-e-Kabul.118 The
managing committee, after a long discussion, decided that Khalifa
Imad-ud-Din, the secretary of the association may go to Simla to
discuss the matter with the Director of Education, Punjab.119
116 Najafi, A. (2005). Muntakhab-e-Ahwal-e-Majmoogha-e-Afkar-e-Shair. (Urdu).
Peshawar: Akhwan Printers. P. 26. 117 Saeed, A. (1992). Islamia College Lahore ki sad sala Tareeh Vol. Lahore:
Adar-e-Tahqeeq Danish Punjab. P. 59 118 Hashmi, S. S (1980). Afghanistan-i-Maasir (Modern Afghanistan), 2 vol. Kabul:
n.p. P 42. 119 Younas, S. F. (2002). Afghanistan a Political History. Peshawar: The Aays. Pp.
510-11.
145
The secretary went to Simla to discuss the matter on June 19,
1904. He met the director twice, to decide Dr. Abdul Ghani’s
eligibility for the post of the principal. He asked that whether the
association of Dr. Abdul Ghani with Kabul might be a hindrance in his
appointment. The Director stated that he had not met Abdul Ghani for
a long period. Therefore, he could not say anything for sure regarding
his eligibility as a principal. However, he assured that Abdul Ghani’s
association with the royal palace in Kabul would not be an obstacle in
his appointment.120
The managing committee later held a detailed meeting on the
issue. Except Khawaja Zia-ud-Din, all other members agreed that if
Dr. Abdul Ghani disassociates himself with the Royal Palace in Kabul
and he would be appointed as Principal of the College. The committee
also decided that he would receive Rs.200, as monthly salary.121
At this report of the secretary, the voting was held on the
proposal of Munshi Ahmad Din that, “Dr. Abdul Ghani’s appointment
as principal is politically not suitable.” This statement was rejected by
sixteen members out of the twenty one. As a result, it was concluded
that there would be no political problem by his appointment as a
principal.122
120 Ghani. Dr. A (1989). A Brief Political History of Afghanistan, (1sted). Lahore:
Najaf Publishers. Pp. 75-79. 121 (1906). Registered Roydad, Ijlasa, Managing Committee Qalmi. Lahore: Islamia
College Lahore. 122 (1907), Paisa Akhbar. Lahore:
146
Later on, Khalifa Imad-ud-Din proposed that Dr. Abdul Ghani
was being appointed as the Principal, only if he succeeds in breaking
his relations with the Royal Palace in Kabul, in a decent manner.123
Meanwhile, Dr. Abdul Ghani received a correspondence
regarding his acceptance of resignation from the Royal Palace in
Kabul. These documents completed the conditions of the association;
therefore, Abdul Ghani was officially made the Principal of the
College on October 16, 1904.124 The students of the College
appreciated the selection and asked for the permission from the
association to honor the principal in a welcome party.
As a Principal, he took great interest in the affairs of the college
and worked whole heartedly for the betterment of the college. He tried
his level best to improve different sections of the College. Anjaman-e-
Himayat-e-Islam appreciated his utmost efforts in the eradication of
some serious problems. He resigned from his post on September 10,
1906, after two years of service. The Anjuman Himayat-e-eIslam
appreciated his valuable efforts for the College.125
Although his association with the College as a Principal ended
on the day when he resigned, yet he maintained active contact with the
College and took part in its development, whenever he found an
opportunity. In December 1906, when the collection funds for the
construction of the college building was in progress, the secretary of
the association, Mir Shams-ud-din, announced: “It is extremely
123 (1906), Monthly Magazine. Lahore: Islamia College Lahore. P. 10. 124 Ghani, Dr. A (1980). A Review of the Political Situation in Central Asia, (2nd
addition). Lahore: Aziz Publisher. Pp. 45-48. 125 Khan, A. (2001). Maulana Ubaidullah Sindhi’s Mission to Afghanistan and
Soviet Russia. Peshawar: ASC, University of Peshawar. P,16.
147
pleasing to know that the beloved ex-Principal (Dr. Abdul Ghani) of
the college has pledged to build a room in the college costing 2000
rupees with the help of the donations of the Afghan nation which were
collected on the request of Dr. Abdul Ghani”.126
Moreover, Abdul Ghani announced that any student, who got
first division in the subject of Deenyat at graduation level, would be
entitled to be given a Medal. The Medal was carved on one side
“Fazli-e-Ilm, Deen-e-Islam” and on the other side “Nishan-e-
Khudadad Majawaza Nusrat Sirajul-Millata Waddeen”. It was called
“Tamgha-e- Sirajea” The managing committee of the association
thanked Dr. Abdul Ghani for that medal.127
Keeping in view the services of Dr. Abdul Ghani and his
attachment with the college, the Anjamn Himayat-e-Islam conferred
him exceptional honor. He presented his resignation on fifteen days’
notice on Sept 10, 1906. So his resignation date was Sept 25, 1906 but
mistakenly he was given the salary of 15 days. Later on, when the
issue was placed before the college committee, it was decided that, “As
there is no straight forward rule for this situation and also he was
working during the vacation, therefore, it should be considered as a
special case whether any notices in the future”.128
126 (1938). Khyber Magazine. Peshawar: Islamia College Peshawar. P. 28-29. 127 Saeed, A (1992). Islamia College Lahore keey Sadd Saala Tareekh (1892-1992)
Urdu, Vol-1. Lahore: Adara-e-Tehqeeqat Pakistan, Danish Punjab. Pp, 53-55. 128 Khan, Dr. M. A (1978). The 1st constitution of Afghanistan. Peshawar: Bi-
Annual Research Journal, Central Asia, issue No.1, Area Study Centre,
University of Peshawar. P.30.
148
THE INDIAN MUSLIMS AND THE GENESIS
OF MASHROOTIAT (CONSTITUTIONALISM) IN
AFGHANISTAN:
The movement for Constitutionalism or Mashrootiat, in
practical form, commenced during the days of Amir Habibullah Khan,
which laid the foundation for the future political activities in
Afghanistan.129 The Young Afghan democrat nationalists and
educated elites had been convinced “Mashroota’ or Constitutional
government is the only panacea for the ills of their country”.130 The
authority of the Habibullah Khan was challenged by a new political
group–the Afghan Mashroota Khwahan or Constitutionalists, were
organized in different groups and associations i.e. Anjuman-i-Seraj-ul-
Akbar, Majlis-i-Jan Nisaran-i-Islam, Akhwan Afghan, Jamiat-i-Seri
Milli and Anjuman-i-Seri Jawanan Afghan.131 The change and
challenge was the first in the history of Afghanistan, because, prior to
that the Afghan monarchy was only challenged by tribal traditional
leaders to counter the extensions of central authority in the country.132
129 The word Assassi is Arabic used also in both the Turkish and Iranian
constitutions and synonymous to Turkish “Nizamnamelirini” in their
constitution. The Egyptian constitution of 1882 also used the term
Nizamnamahas with Laihe which found place later in the Afghan constitutional
vocabulary. Besides more such terminology as of necessity was arrived from
both the Turkish and Iranian constitutions. The Assassi Nizam Namah was
originally printed and reprinted in many editions of Persian and Pashto. 130 The Mashroota Khawan (Constitutionalists) was democratic nationalists,
grouped together against Amir Habibullah for his pro-British policy and tried for
democracy or at least constitutional monarchy. 131 After the 1st World War, a wind of Nationalism was blowing within Afghanistan.
The Pan-Islamic Movement of Jamaluddin Afghani was producing its effects. Political Organization, “Mamiat-e-Siriy-e-Milli” (National Secret Association)
was formed out of trusted influential persons, the Ghulam Bacccha Sardars and
Moallamin (Teacher of Habibia). This group and later the young Afghan party
had dual objects of: a). Achieving independence for Afghanistan, and b). To
achieve constitutional fights for the Afghans. 132 Marwat, Dr. F. R (1997). The Evolution and growth of Communism in
Afghanistan: an appraisal. Karachi: Royal Book Agency. P.61.
149
The following factors mostly contributed to the development of this
new situation:
a. The disintegration of the political power of the tribal
communities in the last days of Amir Abdur Rahman.
b. The increase in the number of bureaucrats.
c. The expansion in education and communication.
d. The rapid growth of the capital city where many Khans,
Maliks and Sardars were restricted; and exposed to modern
influences.
e. The enlargement of the Royal court where many ‘Ghulam
Bachas’ were trained in the arts of governance and courts
etiquettes and acquainted with new ideas through foreign
newspapers, journals and magazines.
f. Establishment of Madrasa-i-Shahi, Maktab-i-Habibia (1903)
and Maktabi-Harbia (1909).
g. Mahmud Tarzi’s Siraj-ul-Akbaar Afghania.133
Thus, Habibullah Khan’s authority was questioned by
aforementioned political groups and associations. The Mashroota
Movement revolved around three centers in Kabul:
133 It is very much probable that the name of Siraj-ul-Akhbar was also copied in
Afghanistan. Siraj-ul-Akhbar of Delhi was published in 1841 from Delhi. It was
issued from Mughal Court as a Daily Newspaper, by the Mughal last ruler,
Bahadur Shah-II (popularly known as Bahadur Shah Zafar), its supervision was Muslehud Daula Sayed Abdul Qasim who was the last Royal Scribe
(Chroniclor). Its editor was Syed Aulad Ali through, Mr. Jaynut Rajan, the
Magistrate of Delhi Mr. J. Lawerance, says about Sirajul Akhbar, that it is a
Court chronicle and issued from the Mughal Court. According to Mehdi Hassan
and Dr. Abdul Salam Khurshid book titled Journalism for All that Siraj-ul-
Akhbar was started by Maulvi Faqir Muhammad of Lahore in 1885, it continued
till 1916.
150
The Amir’s palace, Associations, educational institutions and
individual liberals and democrats.134
Those liberals and enlightened courtiers of the Darbar (Court)
who wanted reforms and change within a frame-work of the present
set-up, which dominated by Ghulam Bachas of the Amir’s palace led
by Muhammad Wali Khan Badakhshani, the chief of the Ghulam
Bachagani – Khas-i-Amir.135
Moreover, outside the palace, the Mashroota Khwahans were
grouped in different associations and educational institutions. The first
Constitutional Movement (Mashrotiat Khwahan-i-Awal) was
organized in the year 1909 by the teachers of Habibia Lycee, Some
intellectuals outside of the Lycee and some learned ones in the Royal
Court, with the following aims:
a. Respect and obedience to the Holy religion of Islam.
b. Transformation of the Royal government into a
constitutionalist regime.
c. Achievement of the political independence of Afghanistan.
d. Spread of civilization, culture and education/learning in
Afghanistan.
134 Khan, Dr. M. A. (1979). the Second constitution of Afghanistan Par. Peshawar:
Bi-Annual Research Journal, Central Asia, issue No.2, Area Study Centre,
University of Peshawar. P.59-62. 135 According to Hashmi’s Book on “Aghaz-e-Jumbash-e-mutalib-e-Azadi-e-isasi
Dar Afghanistan Dar Ruba-e-Awal-e-Qaran Beestum,” The institution of Ghulam Bacha was established by Abdur Rahman as his personal Army drawn
mostly from non-pashtun young men, of elite families. Hashmi was reproduced a
long list of them from Ghubar. They were divided into two groups under
Habibullah (i) Favourites (ii) ordinary. Some prominent amongst them were
Mohammad Wali Badakhshi, Syed Jabar Shah Ghorbandi, Lal Mohammad
Tagavi, Mohammad YaqubYousafzai, Sikandar Khan Panjshiri and Mohammad
Ishaq Nooristani etc.
151
e. Peace and understanding amongst all the nationalities and
tribes of Afghanistan and strengthening of national unity.
f. Organization of a national parliament through free elections.
g. Insurance of the principles of equality and social justice.
h. Lying foundations of the modern civilization through
industries, trade, construction of highways, cities, buildings and
sources of water and electricity etc.136
Most of the demands and the reforms programe of the
Constitutionalists were not against the Amir except their demand for
constitutional monarchy. The tug of war and relations between the
Amir and the constitutionalists were described by Hassan Kakar in the
following words:
… “Concerning the introduction of “new
culture”, which in fact meant the spread of modern
education, the Association’s members were in
complete accord with the Amir. However,
concerning the question of independence and the
monarch’s unlimited power, the Association and
the Amir found themselves in opposite camps”.137
Without realizing the sensitivity of the situation and socio-
political changes around Afghanistan, Habibullah was obediently and
strictly following his father’s (Amir Abdur Rahman) advice:
136 Shafi, M. (2010). The Developments of Liberal Ideas and Reformist Movement
in Afghanistan. Peshawar: unpublished Ph.D thesis, submitted to Area Study
center University of Peshawar: Pp. 59-64. 137 Kakar, M. H (1971). A Study in International Political Development. Lahore:
Punjab Educational Press. P. 26.
152
…there are three kinds of representatives. The
Sardars (Aristocracy), Khawanin-i-mulki (tribal
chiefs or common or representatives of the people)
and the Mullahs (ecclesiastical heads and Church
representatives) ….. I must strongly urge upon my
sons and successors never to make themselves
puppets in the hands of these representatives of
constitutional government.138
DR. ABDUL GHANI AND NAJAF ALI AS THE
MEMBER OF FIRST LEGISLATIVE COUNCIL IN
AFGHANISTAN:
A legislative council was organized under the presidency of
Sardar Nasrullah Khan, of which, Maulvi Najaf Ali and Dr. Abdul
Ghani had the honour to be its members. Its function was the framing
of laws for Afghanistan. The council divided the administration into
twelve branches, each branch being representing in it by a few
nominated members. Its sating was for two day in a week; and had the
audience of the Amir, who heard the proceeding and conferred them.
In this way the council worked for a few months only; and
unfortunately, it was dissolved before completing its first year.
138 Chishti, N.M. (1998). Constitutional Development in Afghanistan. Karachi:
Royal Book Company. P. 19
153
THE ROLE OF DR. ABDUL GHANI, MAULVI NAJAF
ALI, MUZAFAR KHAN MARWAT AND OTHER
INDIANS IN THE MASHROOTA
(CONSTITUTIONAL) MOVEMENT OF
AFGHANISTAN:
The first important association of the Constitutionalists was
Anjuman-i-Sirajul- Akbar (Society of Sirjul-Akbar) founded in
1906.139Maulvi Abdul Rauf Khan Qandahari, Alias Khaki, the
headmaster of Madrasa-i-Shahi (Royal School/College) which was
attached with Chob Firoshi Mosque Kabul, was its founder
Chief.140Maulvi Muhammad Sarwar Khan Kandahari Alias Wasifi was
its secretary. Other prominent members of the association were Maulvi
Najaf Ali(sub-editor), Haji Haider Bashir, Ghulam Naqsh Band Khan,
Munshi Hafiz Haider Ali Khan (Translator of Turkish language),
Abdur Rahman Beg(Assistant Translator of Urdu Newspaper) and a
few others. The Anjuman, in order to popularize the movement,
decided to publish a newspaper, and for this purpose Maulvi Abdur
Rauf Khan addressed a letter to Abdul Qadir Khan, the Chief Minister
proposed the establishment of a newspaper entitled Siraj-ul-Akhbar-e-
139 Tarzi is credited with popularizing Journalism in Afghanistan. The Siraj-ul-
Akhbar, a bi-weekly published in 1911, which was a mass-educative programme.
The Akhbaar carried news items mostly on the Muslim world and the
Afghanistan appraisal of the World situation in view of events leading to 1st
World War. British role in the war and particularly its inverse Afghan policies
came under regular comments. Tarzi’s knowledge of Arabic and Turkish languages and societies gave him an International look to the paper outside in
neighbouring Iran, Central Asia, India, the Ottoman Empire and even some of
the Far-east Asian Countries. Subsequent, the press and publications in
Afghanistan carried the hallmark of Siraj-ul-Akhbaar. The Afghan renaissance,
search for identity and place in the comity of nations finds prominence in this
period. Siraj-ul-Akhbaar ceased its publications in 1918 but Tarzi by now had
earned national stature, as a state servant. 140
Schinasi. M. (1979). Afghanistan at the Beginning of Twentieth Century, Nationalism and Journalism in Afghanistan: A Study of Siraj-ul-Akhbar, 1911-
1918.Naples: P. 17.
154
Afghanistan,141 on the pattern of Habl-al-Matin a newspaper published
in Persian from Calcutta, India. The newspaper was published
fortnightly; and intended to include articles in its editorial on religious,
government, court and literary topics. His proposal was approved and
the first issue of the newspaper in Dari language appeared in Kabul on
January 11, 1906. Maulvi Abdur Rauf Khan was its editor, Maulana
Najaf Ali its sub-editor and Hafiz Haider Ali Khan was manager.
Beside local news, the paper published foreign news. The paper ceased
publication after its first issue. The Anjuman voiced its ideas through
its recites and meetings.
The second important but small faction of the constitutionalists
was majlis-i-jannisaran-i-Islam,142 (The association of the diehard
Muslim fundamentalists). Most of its members were Indian teachers.
Dr. Abdul Ghani and his brothers (Maulvi Najaf Ali and Muhammad
Cheragh), Moulvi Muhammad Hussain Punjabi, Muzafar Khan Marwat
and Saeed Ahmad Khan Kandahari were its prominent members. Some
writers even regarded Dr. Abdul Ghani as the pioneer of Mashroota
141 From the beginning Sirajul-Akhbar was used by Mahmud Tarzi as a means of
introducing his readers to the new ideas and modernization. Less than eight years
after this, Siraj-ul-Akhbar” prepared the Afghans emotionally if not politically to
meet the British at Rawalpindi and demanded complete independence. See
Muhammad Kazam Ahang. The background and the beginning of the Afghan Press system: Part: V and VI. Afghanistan (Historical and Cultural Quarterly,
1969.Vol: XXII. No.2, Ibrahim Pourhadi, Afghanistan press and its literary
influence 1829 – 1969.Afghanistan Journal USA. 1976; Notes on the Afghan
Periodical Press. The Hyderabad Quarterly Review, -Vol –III 1929. 142 It was a small faction of the Constitutionalists and most of its members were
Indian teachers of Habibia School. It was led by Dr. Abdul Ghani, Principal of Habibia School. Other members of the group included Maulvi Mohammad
Hussain (Punjab), Maulvi Muzaffar Khan Marwat and Saeed Ahmad Khan
Kandahari. The organization was also known as ‘Jan Nisaran-i-Melat’
(Devotees of Nation) and Anjuman-i-Molleman-i-Hindi (Council of the Indian
Teachers). The objective of this association was the same as that of the Society
of Seraj-ul-Akhbaar. Dr. Abdul Ghani was also imprisoned for a term of eleven
years along with some other members of the Constitutionalists.
155
Movement in Afghanistan.143 But the fact of the matter is that he was
the Principal of Maktab-e-Habibia and most of the teachers of this
institution were actively involved in the constitutionalist movement.
They all played a leading role in the Movement side by side with other
Afghans, but it does not mean that Dr. Abdul Ghani or the other Indian
teachers were the only protagonists of the Constitutional Movement.
Constitutionalists prepared a plan of reforms as mentioned by
Dr. Abdul Ghani in his book, “A Review of Political Situation in
Central Asia”,
“…I placed before the Amir another scheme of reform on which
the growing jealousy of officials put another version. It was
represented by them to the Amir that I was conspiring to overthrow the
despotic regime of government, and aimed at the establishment of
Constitutional Government with myself as its president. Several
gentlemen, some in very high positions had supported my scheme and
the Amir was told that I had formed a strong party to immediately
subvert the Government and that they would use violence in case of
refusal by him. Unfortunately their representation, or
misrepresentation, was given full credence….”144
The Aims and objectives of the Council of Devotees or, as
subsequently named, the Constitutionalism Movement were the
following:
143 Marwat, F. R (1994). Muzaffar Khan Marwat – A Mortyr of Mashrota.
Peshawar: Biannual Research Journal, Central Asia, issue No.35, ASC,
University of Peshawar. P. 23 144 Ghani, Dr. A. (1980). A Review of Political situation in Central Asia.
Lahore: Aziz Publishers. Pp. 59-61.
156
1. Obedience to the principles of Islam, respect of the Holy
Quran and acceptance of all the tenets of Islam.
2. Continuous striving for achievement of national rights, and
giving a democratic colour to Laws and National dominance.
3. Advising the people on social matters and keeping them away
from developing bad habits and vices.
4. Creating an atmosphere of peace, cooperation and
understanding amongst all the tribes of the Country.
5. Awakening the people towards the spread of General
Education and making arrangements for publications.
6. National reformation through peaceful and cooperative
methods rather than by means of terrorism and use of
firearms.
7. Formation of National Parliament through free elections.
8. Achievement of political and national freedom and improving
political and economic relations with other Countries.
9. Safeguarding the principle of equality and social justice.
To show improvements in industries and trade, means of
communications and sources of water and power.
The Indian teachers were arrested in 1909 along with their
other colleagues on accusations that the Council of devotees (Majils-e-
Jan Nisaran), as organized by them and others was, in fact, a secret set
up aimed at replacing the Kingship in Afghanistan with Democracy.
The Council of Devotees, the precursor of the Constitutionalism
Movement had two factions – one led by Taj Mohammad Khan Baloch
157
Paghmani,145 and a few other members like Jauhar Shah Ghorbandi,146
and Mir Syed Qasim Khan Laghmani and the other headed by Dr.
Abdul Ghani and including Maulana Najaf Ali Khan and Maulvi
Mohammad Cheragh (both were brothers of Dr. Abdul Ghani) and
Professor Mohammad Hussain Jallundhri. Dr. Abdul Ghani, however,
maintained that the Council was formed for enlightened persons, who
would go to the other cities in Afghanistan and influence the
government officials there to support the programme of the General
Education. But his opponents had gone to the extent of briefing Amir
Habibullah that the Punjabi Doctor had, infact, been plotting to kill the
Amir and Sardars Inayatullah and Nasrullah Khan. The arrested
persons were put in the prison of the Arg. The Doctor was released in
1919 by King Amanullah, after about 11 years of imprisonment. His
conviction for the alleged sedition was attributed by many Afghans
themselves to a conspiracy of the Mullahs hostile to the modern
education.147
145 Taj Muhammad Baloch Khan Paghmani was the son of Ali Muhammad Khan.
Ali Muhammad Khan was the son of Nazir Abdul Wahab Khan. Taj Muhammad
Khan Paghmani was born in Bukhara when his father was in exile. He returned
to Kabul in 1882. He remained a student of Qazi Saad-ud-Din Khan Barakzai.
He was cashier in Bala Hisar, Kabul when came in contact with the
constitutionalists. His association with the constitutionalism movement was
betrayed to Amir Habibullah Khan by his own brother Muhammad Sharif Paghmani who was his strong political rival an agent/spy of the government.
During the Kingship days of Amir Amanullah Khan he was appointed Governor
of Daulatabad, Balkh, later on as Director Foreign Affairs, Qataghan. Rose to the
rank of a General and appointed Commander Afghan Forces at Farah in 1927.
Being Pro-Amir Amanullah Khan was arrested unaware by King Nadir Khan in
1929 and executed. 146 Jauhar Shah Ghoarbandi was the member of the constitutionalism movement. He
was killed in the court of Amir Habibullah Khan at Jalalabad. When the aim of
the movement was conveyed to the Amir by Prof. Ghulam Muhammad Khan
“Rasam” maimanagi through a letter drafted by constitutionalists in Kabul. On
this occasion Jauhar Shah had accused the Amir, on his face, on many counts. 147 Argandawi, A. A (1989). British Imperialism and Afghanistan’s struggle
for independence. New Delhi: Munshiram Manoharlal, P. 44.
158
The third faction of the Constitutionalists was Akhwan-i-
Afghan (Afghan Brotherhood). The following were some important
members of the brotherhood: Mir Qasim Khan, Maulvi Abdul Rabb,
Abdul Aziz Khan Kandahari, Abdul Jalal Khan Kandkhari and Maulvi
Ghulam Muhayuddin Afghan. According to A.M. Baryalai the main
aims and objectives of the Akhwan-i-Afghan were:
1. The establishment of a constitutional monarchy, the rule of law
and toppling of the despotic regime.
2. Diffusion of education and the press to awaken the people.
3. Enforcement of Islamic Sharia and the Quranic laws.
4. Securing political independence in the light of a national order;
5. Establishment of social justice and equality, and protection of
democratic rights of the people.
6. Strengthening of the fundamentals of national unity among
different tribes and ethnic groups in Afghanistan.
7. Modernization of the country and adopting of the modern
methods of development and progress and introduction of “new
culture” in Afghanistan.148
There was another association,Anjuman-i-Muslim-
Naujawanan-i-ShamalMaghrabiSarhadiSubahof the frontier Pakhtuns
in Kabul led by Hakim Fazal Qadir, Dr. Faqir Muhammad and under
the President-ship of Abdul Latif. The main aim of which was, “to
148
Chishti, N. M, (1998). Constitutional Development in Afghanistan. Karachi: Royal Book Company. P. 37.
159
emancipate its beloved country from the oppressive and tyrannical
clutches of the foreigners”.149
Among the Mashroota Khwahan (Constitutionalists), the
largest group was the Jamiat-i-Seri-Milli (National Secret
Association). It consisted of those recruited in Maktab-i-Harbia,
Madrasa Shahi and Maktab Habibia, divided into groups of ten each
under a Rais and Munshi (a Chief and Secretary). Prominent among
the chiefs and the secretaries were from the Maktab-i-Habibia. The
leader in-charge of all these groups was Maulvi Muhammad Sarwar
Khan Wasif.150 It was a strictly secret-association with a secret
membership from the Ghulam Bachas and the bureaucrats with
aristocratic background, the Durrani Sardars, Habibia teachers
(including the Indian teachers), artisans, and writers. Some of its
members were radical democrats who inter-alia advocated terrorist
activities. The main headquarters of the Association was Maktab-i-
Habibia but meetings (apparently disguised as social gatherings) were
149 Khan, Dr. M. A. (1978). The First Constitution of Afghanistan: its evaluation
and its abolition. Peshawar: Biannual Research Journal, Central Asia, issue
No.1, ASC, University of Peshawar. P. 9. 150 Maulvi Muhammad Sarwar Khan Wasif was the son of Maulvi Ahmad Jan
pseudonym “Tajir” A poet, intellectual and well versed in religious knowledge.
He was appointed Mufti in Madrissa-i-Shahi, Kabul and a Teacher in Habibia
Lycee. Being a constitutionalists, Maulvi Muhammad Wasif was blown up
through mouth of a gun in Tapa Sher Pur. The constitutionalists movement had
received inspiration from the activities of the young Turks (1st Constitution of Turkey in 1882), who had raised against the dictatorial regime of Sultan Abdul
Hamid; and the sacrifices of the young Iranians who had succeeded in bringing
about constitutional reforms in Iran (1st Constitution of Iran 1906), as also the
freedom movement in Egypt (1st Constitution of Egypt in 1876). The
“Movement” in Afghanistan had an initial membership of about three hundred,
divided into thirty groups each consisting of 10 members. Maulvi Muhammad
Sarwar Wasif was the President General of all the groups.
160
also held in the city. Its membership had reached to about three
hundred.151
Most of the leading members of the Mashroota Movement
were educated and literary persons. In the galaxy of literary persons,
Muzafar Khan Marwat was the most conspicuous by virtue of his
outstanding works and contributions. His poetry and his message
exerted great influence for which he had to bear the rigors of
imprisonment till his last breath. His life and work are shrouded in
mystery and his poetic works were lost in the political turmoil.152
Muzafar Khan Marwat was born in 1880 in a small hamlet,
Samandar Titter Khel, Lakki Marwat.153 His father Jaffar Khan son of
Samandar Khan, (Samandar Khan was the son of Hakim Khan) was
the Chief of his own clan and had a flair for higher education and
literature. He sent his son Muzafar Khan for primary education to a
nearby village school at Ghazni Khel. After primary education, he was
admitted in the Government High School No.1Bannu. Muzafar Khan
did his F.A from the Mission College Lahore in 1898. He got the
bachelor degree from Islamia College Lahore in 1903. He got Gold
151 Ghubar, M. G. M. (1961). Afghanistan – Dar – Maseer-i-Tarikh. Kabul: n.p. P.
24. 152 Habibi, A. H. (1984). Tareekh-i- Dar Afghanistan. Kabul: n.p. P. 58. 153 The forefather of Muzaffar Khan Marwat was Hakeem Khan, born in the village
of Umar Khel (Lakki Marwat). He had two sons, the elder son was name
Samandar Khan but the other son was unknown in the record. Due to some Social problems, Hakeem Khan escaped accompanied his son Samandar Khan
to another village, (Tater Khel) but his another son was unfortunately killed by
his enemies. In this way, Samandar Khan had also two sons, Jafar Khan and
Almar Khan. Jafar Khan had five sons, namely Abdul Hamid, Faizullah Khan
Abdullah Jan, Sher Alam Khan and Muzaffar Khan. But his younger Brother
Almar Khan had four sons, Abdur Rehman, Sher Ali Khan (alive), Muhammad
Afzal Khan and Muhammad Ikram Khan.
161
Medal in the Master examination:154 After that he served as headmaster
of the Government High School Bannu for a few months.155Then after
he resigned from that post, because he did not want to work a slave
country like India. He left for Afghanistan; and
“Promised with his relatives that if he will come back safe and
sound from Afghanistan, he would build a home in Ghazni Khel.”
154 The picture of Gold Medal of Muzafar Khan Marwat is herby included in the
appendix of this thesis. 155 (Dated Feb 3, 2013). Personal interview with Sher Ali Khan, the cousin of
Muzaffar Khan Marwat. (Samandar tater Khel, Distt: Lakki Marwat)
162
Hakeem Khan
Samandar Khan
Jafar Khan
Abdul Hamid Faiz Ullah Abdul Jan
Sher Alam
Muzafar Khan
Almar khan
Abdur Rahman
Sher Ali Khan
(Alive)
Muhammad Afzal
Muhammad Ikram Khan
Unknow
163
Muzafar Khan Marwat was one of the genius students of the
Islamia College Lahore.156 His intellect and keen interest in the literary
activities had made him not only popular among the students but also
among the college staff and Principal Dr. Abdul Ghani.
During this period Dr. Abdul Ghani was again invited by Amir
Habibullah Khan to Kabul for establishing a western type educational
institution namely Maktaba-i-Habibia. He accepted the royal offer along
with his own brothers and Muzaffar Khan Marwat.157He (Muzafar Khan
Marwat) went to Afghanistan in 1908 along with his wife and two
daughters. There he was appointed as an advisor of Amir Habibullah Khan
as well as a teacher in Maktab-i-Habibia
Mir Ghualm Muhammad Ghubar, in his book “Afghanistan-Dar-
Maseer-Tarikh” mentioned the following Indian teachers of the Maktab-i-
Habibia:
1. Dr. Abdul Ghani, Principal
2. Muhammad Chiragh,158 teacher
156 Muzafar Khan was a good looking man with a small bearded having physical
fatnesses. He married in his own village (Samandar tater Khel). His Wife was
famous by the name pawandey: thus Muzafar Khan had two daughters from her. 157 Marwat, Dr. F. R. (n.d). Unpublished papers of Muzafar Khan Marwat. 158 Maulvi Muhammad Chiragh Punjabi was the son of Maulvi Abdus Samad. Younger
brother of Maulvi Najaf Ali and Dr. Abdul Ghani.He was born in 1872 at Jalalpur
Jattan, Gujrat. A graduate of Government College Lahore. He was summoned by his
elder brothers who were already there in the service of Afghan Government. He was
appointed as teacher in Habibia School. He had been remained as Inspector of
Schools. He was also arrested and imprisoned in 1909 along with his two brothers
and some others in connection involvement in the constitutionalism movement. He
was released after eleven years in 1919 by King Amanullah Khan.
164
3. Muhammad HussainPunjabi,159 teacher and
4. Muzafar Khan Marwat, who was a teacher of Geography
and Mathematics.160
Ghubar and some other Afghan writers in their respective works
made a mistake by mentioning Muzafar Khan as Bannuchi, Baluchi and
Kharoti. It was the late Pohand Abdul Haye Habibi who put the record
straight by mentioning Muzafar Khan as a Marwat in his book Tarikh-i-
Mashrootiat-Dar Afghanistan.161
Besides teaching, Muzafar was a member of the Translation and
Research Bureau of Afghanistan and an active member of the “Majlis-i-
Jannisaran-i-Islam”. He was anti-British, and throughout his life
championed the cause of freedom, reforms and democracy in Afghanistan.
The friends of Muzafar Khan Marwat were decided to dismiss
Amir Habibullah Khan from his presidency; but Muzafar was not present
159 Muhammad Hussain Punjabi an Urmarh Afghan – the family having settled in
Jullundhar. He had obtained Bachelor of Arts Degree from Aligarh University, well-
versed in English, Urdu, Darri, Arabic and Pushto. He was appointed as teacher of
History and Geography in Habibia School, Kabul in 1907. He joined the
constitutionalism movement but arrested in that connection in 1909 at the age of 26
years and imprisoned in Arg (Palace). He served as Director Primary Schools. He served in the Ministry of Education in 1926. He was appointed Director Magazine
Habib-ul-Islam in 1928 by Habibullah Khan Alias Bacha-i-Saqao. Escaped British
India after some time and returned in 1929. He wrote more than 75 books and
magazines in Darri, Urdu, English and Pashto. Like, Afghan Padshah, Ghazi
Amanullah Khan (Afghan King, Ghazi Amanullah Khan), Lahore,1346. (Afghan
Calender).and Inqilabe-i-Afghanistan (The Revolution of Afghanistan), Jullunder,
1931. 160 Muzafar Khan Marwat unpublished papers. 161 See Muhammad Zarin Anzoori’s article “Muzafar Khan Marwat” pp.28-35,
published in bi-monthly Spede, Literary and Cultural Publication of The Cultural
Association of Afghanistan, Peshawar, May-June, 1992, Vol, 3, No.1, serial No.34.
165
at that meeting and his name was mentioned in the minutes of the meeting
in this way Amir Habibullah Khan was informed by his informers about
the increasing clandestine activities of the constitutionalists. Muzafar
Khan was one of the active leading members of the Mashroota.
Consequently, the Amir ordered to the imprisonment of the culprits.
According to the contemporary source the following were the most
important figures as Dr. Abdul Ghani, Maulvi Muhammad Hussain and
Najaf Ali. Muzafar Khan Marwat was also very important figure among
them. He was who; Muzafar Khan Marwat lost his life due to the attack of
cholera/diarrhea in 1909 under the detention of Amir’s imprisonment.162
Muzafar did not compromise on his principles. He was true to his mission
and lost his life by raising the standard of revolt against the despotic
Pakhtun monarch who did not tolerate freedom of thought and expression
in Afghanistan. The following seven were blown by cannon fire: Lal
Muhammad Khan, Muhammad Usman Khan son of Muhammad Sarwar
Khan Parwani, Johar Shah Khan Ghorbandi, Muhammad Ayub Khan
Popalzai, Muhammad Sarwar Khan son of Maulvi Ahmad Jan Khan,
Saeedullah Khan Alkozai and Abdul Qauim Khan Alkozai.163
162 When Muzafar Khan Marwat was in Jail (Sherpur Tapa), he was communicating his
miserable life to the relatives in India through letters and poems. He used to write his
name as Musafar khan in his poems instead of Muzafar Khan Marwat. After his
death, the Amir Habibullah Khan did not allow his relatives to receive his wife in Afghanistan. Later on his brother Faizullah, despite the Amir’s threat went to
Afghanistan and brought the wife of Muzafar Khan secretly. Later on her remarriage
was arranged with the Muzafar Khan’s younger brother, SherAlam Khan. She bored
two daughters, one of them married with a nephew of Sher Alam and the other
daughter married the Taj Muhammad (SP) belonged to the Nawab Kalay near Gandi
Chowk. 163 Arghandawi, A. A. (1989). British Imperialism and Afghanistan’s struggle for
independence 1914-1919. New Delhi: Munshiram Monoharial Publisher. P. 39.
166
Though, the ruthless suppression of the Constitutionalists did not
create public resentment openly or led to popular revolt in Afghanistan,
yet it gained sympathy of the masses for them. According to Dr. Ghani,
the questions about Mashroota were frequently asked by the people of
Afghanistan, like what is constitution? What the Dr. Ghani wants?.Thus,
they probed into the nature of constitution (Mashroota) by inquiring,
whether Mashroota was existed during the reign of Pious Caliphs.
Moreover, Dr. Ghani explains:“there was a silent and suppressed approval
of what I was believed to have demanded. Thus in the intelligent quarters
the existence of their rights, and above all, a vague possibility of their
enjoyment of them dawned upon the dormant consciousness of the
people”.164 In India and Central Asia the contemporary press reported the
daily events of the happenings inside Afghanistan and publicized the
Mashroota Movement in the neighboring countries.165
Here it is necessary to mention about the constitutionalists who got
the sympathy of public in Afghanistan. The following were some of the
members of the First Constitutionalists (Mashrotriat Khwahan-i-Awal),
whose movement was betrayed to the government, resulting in arrests,
killings and subsequent release of a few:166
1. Maulvi Mohammad Khan Wasif – President and leader of the
party, the scribe of Serajul Akhbar.
164 They were the leaders of the Jamiat-e-Ittihad-va-Tarakki (Party of Union and
Progress) of Turkey. 165 Habibi, A. H. (1984). Tehreek-i-Mashrotiat Dar Afghanistan (Constitutional
Movement of Afghanistan). Kabul: n.p. P. 57 166 Hashmi, S. S, Din. (1976). Junbish-i-Mashrota Khwahi Dar Afghanistan
(Constitutional Movement of Afghanistan). Kabul: n.p. P. 49.
167
2. Mir Qasim Khan
3. Maulvi Abdul Wase Akhunzada (released after a few months
of imprisonment).
4. Maulvi AbdurRab (brother of Maulvi Wase-released after a
few months of imprisonment).
5. MaulviGhulamMohiud Din Afghan (imprisoned and then
pardoned).
6. Abdul Jalal Khan Kandahari (remained imprisoned till the
enthronement of King Amanullah Khan).
7. Professor Ghulam Mohammad Khan Maimangi (Remained
imprisoned till enthronement of Amanullah went to Berlin
for technical education).
8. Kaka Syed Ahmad Khan Lodin Kandahari (remained in
prison till coming into power of Amanullah).
9. Sardar Abdur Rehman Khan Son of Sardar Abdul Wahab.
10. Sardar Abdul Habib Khan, brother of Sardar Abdur Rahman
Khan (both the brothers were released after a brief period of
imprisonment).
11. Baba Abdul Aziz Khan.
12. Ustad Mohammad Anwar Bismil (Imprisoned for two years).
13. Taj Mohammad Khan Baluch.
14. Akhundazada Mohammad Akbar Ishaqzai (remained in
prison till the end of the rule of Amir Habibullah).
15. Sher Ali Khan Barekzai (In prison till enthronement of
Amanullah).
16. Maulvi Mohammad Muzaffar Khan Marwat (Died in prison).
168
17. Hafiz Abdul Qayum (released after two years of
imprisonment).
18. Mirza Abdur Razaq (remained in jail till coming into power
of Amanullah).
19. Mohammad Hussain Khan Achakzai (released when
Amanullah became King).
20. Nizamud Din Khan Arghandiwal (released after
enthronement of Amanullah).
21. Haji Abdul Aziz, Generally known as ‘Langer Zamin’
(released after a brief period of imprisonment).
22. Mohammad AslamSheghani (pardoned).
23. Sahibzada Abdullah Mojaddidi (released after a brief
detention).
24. Amar-ud-Din Khan.
25. Haji Mohammad Akbar Yousafi (Imprisoned for a short
period).
26. Mirza Mohammad Hassan.
27. Ahmad Quli Khan Qizilbash Chandawali.
28. Abdul Wahab Khan.
29. Mirza Ghias-ud-Din (remained in prison along with his two
brothers and released after enthronement of Amanullah).
30. Mullah Abdul Haq (released after Amanullah came into
power).
31. Maullah Khan Badakhshani (released by King Amanullah).
32. Jauhar Shah Ghorbandi (of a special group of pages, Ghulam
Bachagan. Executed).
169
33. Lal Mohammad Khan (Like Sr. 32 above).
34. Mohammad Osman Khan Parwani (like Sr. 32 above).
35. Mohammad Ayub Khan Kandahari (killed).
36. Pacha Mir Khan (released by King Amanullah).
37. Mohammad Wali Khan (remained imprisoned).
38. Mir Zaman Khan Badakhshani (imprisoned).
39. Mullah Minhajud Din (Had betrayed the organization to the
government).
40. Shuja-ud-Daula Ghorbandi (imprisoned).
41. Ustad Mohammad Azim Khan (Had betrayed the
organization to the government).
42. Abdul Haq. (Head betrayed the organization to the
government.
MASHROOTIAT KHWAHAN-I-DOEM (The Second
Constitutional Movement):
The activities of the First Constitutional Movement were revealed
to Amir Habibullah by some of the members of the organization. The
Amir, fearing that he might be over thrown from his office, ordered the
arrest of the members. Some of them were imprisoned for various terms
and some blown through the mouth of canon. But the movement did not
die down, in spite of the arrests and elimination of some of the members.
It soon reemerged on the scene with the covert blessings of Amanullah
Khan, the son of Amir Habibullah and Sardar Nasrullah Khan, the brother
of the Amir. The re-organized movement was also referred to as ‘Hizb-i-
Seri Darbar (“The Clandestine Party of the Court) or Akhwan Afghan
170
(Afghan Brotherhood). The membership of the Movement had reached to
about 300. The main headquarter of the Association was Makhtab-i-
Habibia but meetings, apparently disguised as social gatherings, were also
held in the city. Some of the important members of these movements were
the following:
1. Abdul Hadi Dawi (also known as Pareshan), son of Abdul
Ahad Akhunzada, Physician of Dawi Kandahari Tribe. Dawi
was born in 1868 at Bagh-i-Ali Mardan, Kabul. A graduate of
Habibia Lycee he was a disciple and a fellow member in
Serajul Akbar fortnightly of Mahmud Tarzi.167
2. Mir Ghulam Mohammad ‘Ghubar’. Author of Afghanistan Dar
Maseer-i-Tarikh.
3. Mohammad Wali Khan Darwazi-from Badakhshan and
incharge of the special group of pages (Ghulam Bachagan).
(He had tilt towards the Soviet union).
4. Shujaud Daula (The claimed assassin of Amir Habibullah).
5. Mohammad Ibrahim Khan Jamshedi from Heart.
6. Adam Khan, a Pushtun from Logar.
7. Mir Yar Beg ‘Darwazi’, a poet and writer.
8. Mir Zamarud Din Khan Darwazi from Darwaz (Badakhshan).
167 Mahmud Tarzi was the son of Sardar Ghulam Muhammad Khan, a prominent leader
of the Muhammadzai clan and a well-known poet, who wrote under the pen name
Tarzi or stylist. Amir Abdur Rahman banished him along with his family from
Afghanistan for political reasons. Mahmud Tarzi attended schools in Damascus and
Constantinople, there he came into contact with the European culture and
institutions; and closely watched the Ottoman nationalist-revivalist movement and
Pan-Islamic views of Al-Afghani. Tarzi returned to Afghanistan in 1902. Habibullah
Khan appointed him the chief of the bureau of Translation for the royal court.
171
9. Ghulam Ahmad Eittemadi son of Abdul Qudus Khan Eittemad-
ud-Daula.
10. Juma Khan son of Abdul Qudus Khan Eittemad-ud-Daula.
11. Abdur Rehman Khan Lodin Alias Kibrit (match) son of Kaka
Syed Ahmed Lodin Kandahari.
12. Syed Ghulam Haider Pacha son of Mohammed Sarwar from
Charbagh, Laghman.
13. Ghulam Mohiud Din Arti.
14. Ahmed Rehman son of Abdur Rahman, Counsellor in the
Foreign Ministry, was sent to Soviet Union for Studies.
15. Karim Nazihi Jalwa son of Mullah Baba. A judge of Kabul, an
Uzbek.
16. Syed Mir Qasim Khan.
17. Syed Abdullah Khan Brother of Syed Qasim Khan.
18. Sher Ahmad Khan, a student of Tarzi.
19. Mirza Mohammad Mehdi Chandawali son of Mirza Ali Jan.
20. Syed Hassan son of Hussain Pacha from Syeds of Kunars.
21. Syed Hassan son of Hussain Pacha from Syeds of Kunars.
22. Sardar Abdul Hussain Aziz son of Sardar Abdul Aziz Khan,
the first Afghan Ambassador to Tehran.
The Mashroota Khwahan (the Constitutionalists) in general, are
referred to as the pioneers of the political movements in Afghanistan. All
the subsequent parties, movements, and organizations have lined their
past, in one way or the other, with the Mashroota Khwahan. With the
disintegration of the Mashroota movement, its members, were killed and
172
imprisoned in 1909, by Amir Habibullah Khan. The leftover members
either formed their own parties or joined other movements and
organizations. The members of the Mashroota Movements, who had been
in jail, were released by King Amanullah and even raised to higher
positions.
The dream of Muzafar Khan Marwat, Dr. Abdul Ghani, Najaf Ali,
Muhammad Chiragh, Maulvi Muhammad Hussain Punjabi and other
Mashroota Khwahans was realized with the death of Habibullah in 1919;
and the rise of Amanullah Khan, a member of the Mashroota Movement,
who not only released the constitutionalists from jail but restored them to
higher positions and introduced a series of reforms in his country
including the implimination of 1st constitution of Afghanistan in 1923.168
DR. ABDUL GHANI AND THE RAWALPINDI PEACE
CONFERENCE:
In June 1919, Dr. Abdul Ghani had accompanied Ali Ahmad Jan to
Rawalpindi for peace talks with the Britishers there. Later, on an excuse to
see his relatives in India, he went to his hometown and never came back.
Following were the members of Afghan delegation to the
Rawalpindi Agreement, concluded on August 08, 1919.
168 Tunisian were the first Muslims to have what can in modern terminology be called
constitution” in 1861: this was followed by Turkey in 1876, Egypt 1882, Iran 1906.
Afghanistan constitution derives much from the Turkish and the Iranian
constitutions. Turkey under Mustafa Kamal was revising its constitution at about this
time (1924) and their experiences in law-making an the presence of some of the
Turkish officers like Jamal Pasha followed by Bedri Bey and Fakhri Pasha helped in
shaping a large number of ordinances and laws.
173
i. Sardar Ali Ahmad Jan – Leader (Minister of State for Internal
Affairs).
ii. Mullah Ghulam Mohammad Khan (Minister of Commerce).
iii. Sardar Mohammad Yunas Khan (Former Governor, Kandahar).
iv. Diwan Narinjan Das (was intended to enlist the sympathy and
support of the Hindu Community in India and an important
member of the Revenue Department).
v. Dr. Abdul Ghani (Incharge Department of Composition and
Compilation & Chief of the translation).169
vi. Munshi Ghulam Mohammad Khan (Chief Secretary, Ministry of
Foreign Affairs).
vii. Sardar Abdul Aziz Khan.
The British delegation is as under:
i. Sir Hamilton Grant.170
ii. Sir John Maffy.
iii. General Mowbray.
iv. Nawab Sir Shams Shah
169 “some time after the occurrence of the conference he wrote the following lines to one
of his fans, Abdur Raoof of Jalalpur Jattan, “Rawalpindi is the place where my Allah
almighty bestowed me upper hand over the opposite party i.e, delegation of the British India government and he made us able to win complete freedom for
Afghanistan.” 170 When the delegation met in pending for the peace Conference; it is worth mentioning
that at the last day of the meeting held in 31st July, 1919. At that meeting one of the
British delegates, namely Sir Hamilton Grant demanded that there would be a peace
settlement between British India and Afghanistan, if the Government of Afghanistan
expel the three Indian “Seditionists/Revolutionaries”, i.e. Maulana Barkatullah, Raj
Mahandar Partap and Ubaidullah Sindhi.
174
v. Sir Gurbakhsh Sing Bedi.
vi. Nawab Maula Baksh Khan of Batatla was their interpreter.
ALLEGATIONS ON DR. ABDULGHANI AS THE
AGENT/SPY OF THE BRITISH INDIA:
However, some Afghan writers like Ghulam Muhammad Ghubar
and Sayyed Pohinyar considered Dr. Abdul Ghani as the agent/Spy of the
Britishers on the assumption that his educational efforts were meant to
propagate policies of the British in Afghanistan.171
At the instance of Sardar Habibullah Khan, Dr. Abdul Ghani in
association with his elder brother Maulvi Najaf Ali Khan, concentrated on
the spread of general education in Afghanistan; and achieved significant
success. Unfortunately the annoyance of the uneducated Mullahs and the
jealously of other Afghans, who could not tolerate the Amir’s favour of
the outsiders. The usual conspiracies started against the ‘Punjabis’. In
1893, when Dr. Abdul Ghani was going to his home in Gujrat, on the way
he was intercepted near Jalalabad, on allegation that he was in fact, a
British agent/spy and carrying with him some secret documents. He was
detained for forty days, his belongings thoroughly searched and allowed to
proceed further; when nothing incriminating was recovered from his
possession but he was being humiliated, dejected, disappointed and sent to
Punjab.172
171 Najafi, A. Q. (2011). A Basic Contributor in Modern Education, Democracy,
Constitution and Independenc. Islamabad: Government of Pakistan Higher
Education Commission. P. 67. 172 29th December, 2014. http://www./ariaye/tarikh,dated.
175
On the other hand some of the imminent personalities and scholars,
such as Abdul Hay Habibi,173 Zalmy Hewadmal and Dr. Akam Usman and
Saad-ud-Din Hashmi have done justice in their works to the important
services of Dr. Abdul Ghani and Najaf Ali to Afghanistan as Habibi says
that alleging a human being, specially a Muslim as Dr. Abdul Ghani with
no firm argument and proof, he promoted education in a considerable
degree in Afghanistan as undoubtedly upto the marks.174
After judging both of the statements thoroughly, I would like to
present my view about Dr. Abdul Ghani is that he was a staunch supporter
of Muslim Nationalism; and completely against the British barbarism in
India. He was a clear minded man and would not like to live and serve in a
slave country like India. Thus he preferred to go to Afghanistan to earn
something for their livelihood. Though, he was offered and attractive job
and salaries as well as a big jagir from the British India. But he rejected
that lucrative offer. It shows his sincerity, a man of active and a man of
promise.
173 Abdul Haye Habibi (Pohand ) son of Abdul Haq Akhunzada and born in 1910 at
Kandahar of kakar tribe. He was educated at home because his family had been a
Habibi educated elite class. He became assistant editor of “Tuli-i-Afghan”Magzine
in Kandahar (1928) and after three years, took over the post of editor. In 1940, he
was appointed director General Pashto tolana in Kabul, became advisor in Ministry
of education and president faculty of Literature, Kabul University (1941), Afghan Trade agent at Chaman, Pakistan (1947). He started publication of weekly “Azad
Afghanistan” and declared that Afghanistan was an independent democratic country.
He also launched: “SAROSH” magazine from Karachi. However, he could not settle
in Pakistan and returned to Afghanistan in 1961. He was appointed as a teacher of
Pashto Literature at the faculty of Literature in Kabul University. Abdul Haye Habibi
died in Kabul on May 9, 1984. 174 (29th December, 2014) http://www./ariaye/tarikh, ,
176
The allegation, against Dr. Abdul Ghani as an agent/spy of British
India is baseless and proof. If a man didn’t accept the British entity and
completely rejecting the very attractive offers from the British India,
would never be indulge in such a mean services, as an agent/spy of
someone. Another proof is that if Dr. Abdul Ghani was the agent/spy of
the British India, why he was opposed by the Director of Education of
Punjab when he was going to be the Principal of Islamia College Lahore
due to his attachment with Afghanistan Royal Court.
Keeping in view the meritorious services of Dr. Abdul Ghani it
would be quite appropriate to call him the founder of modern education in
Afghanistan, or the Sir Syed of Afghanistan. He had established Maktab-i-
Habibiain 1903 at Kabul, the first institution imparting modern education
in the history of Afghanistan. He was the Great Muslim educationalist;
and introduced a modern education in a very backward country,
“Afghanistan”. It was his efforts that produced a people of democratic and
liberal spirit in Afghanistan.
Besides, my analysis and understanding concludes that Dr. Abdul
Ghani knew the cunning approaches of the British towards a Muslim
country like Afghanistan. So he was advised to the rulers of Afghanistan
to be aware from the British cunningness. On the other hand he was
spreading modern education among the young generation of Afghanistan;
because they would be able to counter such assault barbarism in future. As
far as the question of agent/spy for the British India in Afghanistan among
the teacher is concerned that an only person namely Jamal-ud-Din his pen
name was Khaksar an Indian Teacher employed in Habibia School during
177
the reign Amir Habibullah Khan seemed to me a British spy/agent as well
as in history of Afghanistan. Due to the suspicions of being a British
spy/agent, he was once removed from his service/job; but later on he
secured that job in a very tactful manner. In this way he had also the
opportunity to be an advisor in the Ministry of Education in Afghanistan.
Thus he was roaming different areas of Afghanistan for the inspection of
various schools and was collection information and sending to the
Britishers.175
THE LITERARY CONTRIBUTIONS OF DR. ABDUL
GHANI:
Dr. Abdul Ghani also rendered his services, by writing some of the
famous piece of writings (books), most of them address the historical and
political issues of Afghanistan, the writer himself was the participant
observer all that issues to which he addresses in his books;
1. An English translation of the Holy Quran, unpublished.
2. An English translation of Maulana Maudoodi’s Risala-i-
Diniyat” (Published).
3. A Review of Political Situation in Central Asia (Published)
4. A Brief Political History of Afghanistan (Published).
The first book of Dr. Abdul Ghani, which is entitled, A Review of
Political Situation in Central Asia,176 was first published in 1921, by
175 Younas, S. F. (2002). Afghanistan a Political History, Vol. 1. Peshawar: Aays. P.
557. 176 The book has been translated into Pashto and included in the curriculum of the
Nangahar University, Jalal Abad, but there are so many mistakes like Dr. Abdul
178
Shoukat Ali at Bukhari Printing Press, Lahore. The book was published
again in 1980 by Aziz Publishers, Lahore. The book has 295 pages
including preface, introduction, appendixes and some points at the end.
The book has given a glimpse of the British Indian interest in Central
Asia. Besides, a brief history and the important departments of the state of
Afghanistan like Revenue, Transport, Army Office work, Administration,
Miscellaneous have been discussed under the rule of Amir Abdur Rahman
Khan, Amir Habibullah Khan and Amir Amanullah Khan. Moreover,
Russian advance into Central Asia, genesis of Bolshevism, the nature and
constitution of Bolshevism, India and the present revisionary struggle of
the world and the probable future of Russia and Afghanistan have also
been highlighted in the book. The authenticity could be judged that the
author had firsthand knowledge and eye witnesses each and every
happening in Central Asia and Afghanistan.
The book, entitled, A Brief Political History of Afghanistan,
written by Dr. Abdul Ghani in 1936, unfortunately due to the some
unavoidable situation the book remained unpublished till 1989. Later on
the book was edited and published by one of the nephews of Dr. Abdul
Ghani, his name was Abdul Jalil Najafi in 1989, by Najaf Publishers,
Lahore. The book has twelve chapters and 956 pages and has no preface.
No doubt the book is the most valuable document on the history of
Afghanistan, because it has been written by a person, who was the
participant observer, each and every event in Afghanistan.
Ghani has been basically shown as a private English Secretary to Amir Abdur
Rahman Khan and Habibullah Khan.
179
Dr. Abdul Ghani introduced modern education to a country like
Afghanistan where majority of people were not only backward but also
very stubborn. The educational system introduced by him was meant for
such new generation which was democratic and liberal minded in spirit.
CHAPTER-4
180
THE INDIAN REVOLUTIONARIES,
NATIONALISTS AND THEIR SERVICES TO
AFGHANISTAN (1915-1929)
This chapter discusses the arrival of revolutionaries in Afghanistan
and their activities against the British Indian Government. Moreover, the
chapter examines their services for Afghan Government by highlighting
the prominent revolutionaries, who had completed their education from
Indian secular educational institutions or Deoband seminaries.
MAULANA SAIFUR RAHMAN’S SERVICES TO
AFGHANISTAN:
Maulana Saif-ur-Rahman was born in 1840 A.D in the house of
Haji Ghulam Jan son of Haji Momin Khan, Alukozai a sub-section of
“Durrani” tribe, a religious family of Mathra Nau, Doaba, Charsadda.177
His ancestors had migrated from Arghandabad to Peshawar.178 (See
appendix).
Like his father, Maulana Saif-ur-Rahman got his early education
from eminent Ulema among his teachers, the names of Maulana Sahib of
Srikh and Maulana Sahib of Zarobi, Maulana Abdul Hanan of Yar
Hussain, Swabi, Maulana Muhammad Inam and Maulana Lutufullah of
Aligarh are prominent of Peshawar and the surrounding areas. Later on he
177 Mathra-Nau, Doaba is a small village, in Tehsil Shabqadar of District Charsadda. It
is situated about 8 km to the North of Shabqadar. The Mausoleum of Maulana Saif-
ur-Rahman lies in the village and is famous as Bagh Baba among the local
inhabitants of the area. Mr. Noor Din was looking after this Bagh Baba where the
graves of the close relatives of the late Maulana Saif-ur-Rahman are also buried. 178 Arghandabad is a District of Kandahar province of Afghanistan.
181
got admission in Darul Uloom Deoband for advance study of Hadith and
Tafaseer; and came under the discipleship of Maulana Rashid Ahmad
Gangahi.
The Darul Uloom Deoband has been a very significant institute for
the study of theology and islamic studies in the entire India and
Afghanistan. It was established by those who were particularly influenced
by the teachings of Hazrat Shah Waliullah and his disciples. In the Muslim
world it ranks second to Al-Azhar University of Cario (Egypt). In the
establishment and success of this institution of Deoband, the names of
Maulana Zulfiqar Ali the father of Mahmud-ul-Hasans; Haji Muhammad
Abid Hussain, Maulvi Fazal-ul-Rahman, the father of Maulana Shabir
Ahmad Usmani and Maulana Hidayatullah, the father of Rashid Ahmad
Ghangahi.
Darul Uloom Deoband played an important role by the producing
scholars of Islam, who proved themselves men of destiny for the Indian
Muslims. The theologians whose number in thousands are found in each
and every corner of South Asia and Afghanistan. Even today there are
Madrassahs, whose number would be definitely more than hundred,
which are being established on the model of Deoband. These Madrassahs
are imparting Islamic education in Pakistan and Afghanistan.179
As Deoband School was a famous Muslim religious School;
Maulana Saif-ur-Rahman was enrolled in Darululoom Deoband. He
became a disciple of the Deobandi scholar, Maulana Rashid Ahmad
179 Qureshi, M. F. (1981). History of the Dar-ul-Ulum Deoband, Vol-II. India: Idara-e-
Ihteman, Dar-ul-Ulum, Deoband. P. 46.
182
Gangohi. Maulana Rashid Ahmad Gangohi himself was the disciple of
Mamlook Ali.180Maulana Saif-ur-Rahman studied Hadith and Tafseer.
Maulana Rashid Ahmad Gangohi,181 who afterward awarded him Sanad-
e-Khilafat.
After completing his studies at Darululoom Deoband, Maulana
Saif-ur-Rahman opted for the profession of teaching in Islamic Theology;
thus he taught at different famous Madaris in India. Among these Madaris
were, Nasiria Tonk (Rajestan), Shah Jehanpure and Panipat, where he
spent a considerable time. During his stay at Tonk, Maulana Saif-ur-
Rahman, married Saeeda Begum, the daughter of Maulana Dost
Mohammad Khan. Maulana Dost Mohammad Khan was himself an
Afghan by origin. At the end, he joined Madrassa-e-Fatehpuri,182 Delhi as
Sadar Muddarris (Head Master). It was in this Madreassa that he started
180 Maulvi Mamlook Ali was the disciple of Shah Muhammad Ishaq and Shah
Mohammad Ishaq was the disciple of Hazrat Shah Abdul Aziz S/O Hazrat Shah
Waliullah. Among his students Sir Syed Ahmad Khan. 181 Imam Rabani Hazrat Maulana Rashid Ahmad Ghangohi is one of the most famous
scholars of the Deoband School of thought. He was born in 1829 in the house of
Maulana Hadyat Sahib at Ghanghoi. Among his teachers the name of Maulana
Mamlook Ali is worth mentioning. Similarly, from his disciples, Mullah Mahmud
had the distinction of becoming the first Mudaris at Deoband. After joining the
Deoband School of thought, Rashid Ahmad Ghanghoi had completely devoted
himself to take the aims and objectives of Dar-ul-Uloom to impart Islamic Education
for the Indian Muslims. 182 Delhi is full of the historical buildings, which were constructed by the Muslims. In
these buildings one is the Fatehpuri Masjid, was constructed by Alia Fatehpuri,
Begum of Shah Jehan (1590-1666). The history of this Masjid reveals the facts that
many events of the Indian Muslims were initiated from this Masjid. For instance,
Hizbullah Movement in 1914, started from this Mosque. There is a Madrassa
attached with the mosque that Maulana Saif-ur-Rahman had the honour to be the
Headmaster or Chief Tutor of the teaching faculty. In those days Ismail Ghaznavi,
who later on became his son-in-law, was closely associated with Maulana Saif-ur-
Rahman.
183
the Hizbullah Movement.183 Maulana Saif-ur-Rahman was a very active
leader in Hizbullah Movement, by promoting both teaching and Jehad
wings in different Madrassah. Developments in the First World War
changed his course and line of action. Thus until June, 1915,Maulana
Saif-ur-Rahman continuously stayed in Delhi.184
Some of his disciples later on became prominent and influential
Ulema in the Jamiat-ul-Ulema Hind at the Dar-ul-Uloom Kabul. The
Jamiat-ul-Ulema Kabul was established during the reign of Amir Abdur
Rahman.185 The religious matters were settled usually with the
consultation of those Ulemas by Amir Abdur Rahman. In the days of Amir
Habibullah Khan many students of Maulana Saif-ur-Rahman joined the
183 The Hizbullah was established for two major objectives, the reformation of the
Muslims of India on Islamic lines (through Islamic Teaching i.e. Tabliegh) and
secondly to conduct Jihad against the British India. For this, the second meeting of
the Hizbullah was held in 1914 in Dehli in Fatehpuri mosque, where the Hizb was
reorganized. Hizb was divided into two major branches:
i. Tehreek Jihad. ii. Tableaghi Mission. (The Proselytizers)
The second branch was further sub-divided into two group:
i. Internal Tableigh i.e. within India ii. External Tabliegh i.e. outside India.
The branches of the Tareekh Jihad were also established in India and abroad. The
external headquarter was located in Kabul. The Hizbullah meeting of Peshawar
branch was held in Haji Sahib’z village on 18th July 1915, in which reliable workers,
such as Maulana Saif-ur-Rahman, Qari Abdul Mastan, Maulana Taj Muhammad,
Maulana Fazal Mahmood Makhfi, Maulana Fazle Rabbi Deobandi and other
participated. 184 Abu Salman Shah Jehanpuri, Tehreek Nazmi Jumat (Maulana Abul Kalam Azad),
Lahore: Nazir Sons, 1977, p.p. 230-234. Personal interview with Saeed-ur-Rahman
(age 59) at Matra-Nau-Doabais one of the close relatives of Maulana Saif-ur-Rahman (26th March, 2012).
185 On ascending the throne of Kabul, Amir Abdur Rahman, formed Jamiat-ul-Ulema. It
was also known as Anjuman-e-Ulema(The Association of Ulema). The prominent
religious leaders in Anjuman-i-Jamiat-ul-Ulema were Mullah Abu Bakar Ishaqzai
Kandahari, Mullah Ghulam Muhammad , Mullah Abdul Khliqander, Qazi Mir
Rahman, Maulvi Abdul Rauf Kakar, Mullah Ramzan Hotak, Mullah Sayyed Ahmad,
Mullah Sadu din Barakzai, Mullah Dad Mohammad, Mullah Abdullah, Mullah
Saifullah and Mullah Habibullah.
184
Dar-ul-Uloom of Kabul and later on they became prominent figures in the
Jamiat-ul-Ulema. Among those Ulemas, the prominent ones were
Maulana Yar Muhammad Panjsheri and Maulana Zahid.186
The First World War proved to be the greatest event, which took
place in the second decade of the 20th century.187 The Turks entry into the
war from the German side was a bolt from the blue for the Indian
Muslims. It was a matter of great concern to the Ulema’s of Deoband.
Maulana Saif-ur-Rahman, at the outset of the war, joined the movement of
the Indian revolutionaries that was working under the guidance of
Maulana Mahmud-ul-Hassan. The British masters, who were
apprehensive of the Ulema’s activities, applied a multi-dimensional
approach to encounter the activities of their rivals. They managed to
secure Fatwa from the pro-British Ulema by holding that the war between
the British and the Turks was a territorial one; and not a Jihad or holy war,
from the Islamic point of view. In addition, the British pursued a
propaganda campaign as an instrument to mislead the Indian Muslims,“ by
saying that fighting against the Turks and Germans is a holy, war which
has been imposed upon them by the outsiders, so that the British are
fighting only a defensive war against their rivals”.188
186 Amin, N. U. (2000). Maulana Saif-ur-Rahman (A profile). Peshawar: unpublished
M.A. Thesis submitted to Pakistan Study Centre, University of Peshawar. P. 29. 187 The First World War also called as Great War, fought mainly in Europe and Middle
East between the Central Powers (Germany, Austria, Bulgaria, Hungary with their
allies Turkey and the Allies (Great Britain, France, Russia and allies like Japan, Italy,
Belgium and Serbia), beginning on July 28, 1914 and ended on November 11, 1918
with collapse of Central Powers. 188 Khan, Dr. A. (2001). Ubaidullah Sindhi mission’s to Afghanistan and Russia.
Peshawar: Area Study Centre University of Peshawar. Pp. 55-75.
185
Besides, at the outset of the war, the Union and Progressive Party
of Turkey too declared, “the war with the British is a Jihad for the
Muslims all over the world.” It was written in a pamphlet; and published
by the Ottoman General and was distributed among the Muslims of South-
Asian.189 In addition, it was also being mentioned that to help the Turks in
the war is as to serve Islam.190 On the other hand, to consider India as
Dar-Al-Harb (Land of War), by the Ottomans, means that they should
actively support the freedom movement of South-Asian Muslims. Thus,
the declaration of India as Dar-ul-Harb, by Maulana Abdul Bari Farangi
Mahal stirred the passions of the Ottomans, who promised to support the
Indian Muslims in their struggle against the alien masters in India, which
also opened the eyebrows of the Muslims of India to take off the yoke of
slavery. In this movement the Ulema of Deoband as well as Pan-Islamist
took active participation.191
Maulana Saif-ur-Rahman openly condemned and criticized the
British adventure and endeavoursin India.192 Thus Maulana Saif-ur-
189 Abdul Hamid II, the 34th Sultan of the Ottoman Empire (September 21, 1842 –
February 10, 1918). He oversaw a period of decline in the power and extent of the
Empire, ruling from August 31, 1876 until he was deposed on April 27, 1909. Abdul
Hamid II was the last Ottoman Sultan to rule with absolute power. His deposition,
following the Young Turk Revolution, was hailed by most of the citizens, who
welcomed the return to constitutional rule. In 1918, at the time of his death he was
considered to be the richest man in the world. 190 Shah, Z. (2000). The Indian Freedom Fighters based on Central Asia. Peshawar:
Area Study Centre, University of Peshawar. P. 49. 191 The word Pan-Islamism and its various forms is apparently of European coinage and
was probably adopted in imitation of Pan-Slavism, which had become current in the
1870’s,. In 19th century Muslim Progressive Jamal-ud-Din Afghani (1838-97),
launched a Movement known as Pan-Islamism, based on the concept “Kullo
Muselemun Ikhwatun” for the Islamic Revivalism and Unification of Muslims. 192 Gillani, M. A. S. Q. (1982). Tazkira Ulema-o-Mashakh-e-Sarhad, Vol-II. Peshawar:
Azeem Publishing, Khyber Bazar. P.276.
186
Rahman issued a Fatwa against the pro-British Fatwa, which the British
authorities had secured in their favour from the so-called Jurists and
Muftis. Moreover, Maulana Saif-ur-Rahman, in his Fatwa, made it clear
that the on-going war between British and Turks was not a territorial one
but in fact a religious one between the two different nations, “who are the
followers of the two different religions.” Besides, he also clarified that the
British were not trustworthy; and they did not fulfill their promises which,
they had made to the Indian Muslims.193 (See appendix)
With the proclamation of his Fatwa against the wishes of the
British masters, Maulana Saif-ur-Rahman consulted some prominent
Muslim Leaders at Delhi. Among those, the names of Hakim Ajmal Khan,
Dr. Ansari and Maulvi Abdul Ahad are worth mentioning. On the advice
of his well-wishers, Maulana Saif-ur-Rahman left Delhi for Deoband,
where he met Maulana Mahmud-ul-Hasan (Sheikh-ul-Hind) who advised
him to leave Delhi and reach Peshawar to join hands with Haji Sahib of
Turangzai (Fazal-i-Wahid) in his struggle against the British Raj in
India.194
Maulana Saif-Ur-Rahman met with Haji Sahib Turangzai, they
made a joint association and started to chalk out the future plan of their
mission in the North-West Frontier Province (now KPK).195 Haji Sahib
Turangzai’s real name was Sayyid Fazal-i-Wahid; he was one of the
193 Unpublished biography of Maulana Saif-ur-Rahman. A collection of Prof. Ubaid-ur-
Rahman, Department of Geology, University of Peshawar. P 2. 194 Javed, A. (1981). Haji Sahib Turangzai. Pakistan: Adara-e-Tasneef wa taleef. Pp.
119-121. 195 Quddus, U. (1988). Azadi-ki-Tehreek. Lahore: IdaraThaqafat-i-Islamiyia. Pp. 217-
220.
187
renowned Mujahids and opponents of the British Raj in India. He was a
disciple of Maulana Mehmud-ul-Hasan of Deoband.196 He played an
active role in the Silk Letters Movement organized by Mehmud-ul-Hasan.
During the First World War, Haji Sahib had come to prominence and the
British C.I.D. kept a permanent check on him.197
According to Abu Salman Shah Jehanpuri, “when Maulana Saif-
ur-Rahman came to Peshawar, he spent his first night with Hakim
Muhammad Aslam Sanjari”, the son of Ahmad Saleem Sanjari.198 Thus
they arranged a secret meeting in the house of said Hakim Aslam Sanjari,
about their plans, on the next day the meeting presided by Haji Sahib
Turangzai.199 Maulana Saif-ur-Rahman along with other freedom fighters
from Peshawar city and the surrounding areas also participated in the said
meeting in order to determine their future goals and line of action during
the war. The meeting was concluded that Maulana Saif-ur-Rahman and
196 The credit of establishing Azad Madressas (Independence Schools free from British
influence and interference) in the Pathan Society also goes to Haji Sahib Turangzai.
On several occasions, he raised lashkars (Local Militia) against the British. 197 (15th January, 2012). Interview with Mahmud Ghaznavi (age 52) one of the
grandsons of Maulana Saif-Ur-Rahman narrated me that during the second year of
the First World War Maulana Saif-ur-Rahman managed to reach Peshawar in the
guise of a woman in order to escape from the British C.I.D and other agencies of the
government. 198 Shah Jehanpuri, A. S. (1977). Tehreek Nazmi Jumat (Maulana Abul Kalam Azad),
Lahore: Nazir Sons. Pp. 230-234. 199 Hakeem Muhammad Aslam Sinjri, came from an Afghan Kakar family. Among his
fore-father, Qazi Abdul Ghaffar Khan Sinjri came to Peshawar along with Ahmad
Shah Abdali in 1762 and settled there. Hakeem Sahib was born in 1895 in the Qissa
Khwani Bazar Daki Nalbandi. He got his early education in Peshawar while
practicing Tib (medicine). He was influenced by two daily newspapers namely
Zamindar and Siraj-ul-Akhbar. He took part in the Ghadar (revolution) party of
Peshawar.
188
Haji Sahib Turangza is should be the guide of freedom fighters.200 This
meeting, in a sense, proved the beginning of a long partnership between
Haji Sahib and Maulana Saif-ur-Rahman. At the last day, it was decided
to attack on the British territory by the help of their Mujahedeen. The
Mujahedeen did their best to liberate the Muslims from the grips of British
imperialists in the tribal area as well as Afghanistan.201
With the passage of time, the centre of activities was shifted to
Afghanistan. Ubaidullah Sindhi was already active in the Afghan capital
with the provisional Government of India; and Haji Sahib’s role was that
of an intermediary with India. His nerve-breaking activities in the Frontier
brought considerable pressure on the British. He visited Afghanistan twice
during that period; held meeting with the Amir Habibullah Khan. In the
reign of King Amanullah there was a huge Durbar at Kabul in which, Haji
Sahib was also being invited. The King offered him a large chunk of land
but Haji Sahib refused the offer by saying that he was a “Faqir” and did
not want property. The King fixed an amount of Rs.12000/- per annum for
Haji Sahib’s Langar. All this had a very disturbing effect, on the British
plans in the Frontier therefore, the British started conspiracy against
Amanullah.202
The caravan of the freedom fighters led by Haji Sahib Turangzai
and Maulana Saif-ur-Rahman, reached Buner. The people of Buner
200
Haroon, S. (2011). Frontier of faith. Karachi: Oxford Press. Pp. 98-99. 201 Khalil, J. (2000). Mujahideen Movement in Malakand and Mohmand Agencies.
Islamabad: Pan Graphics (Pvt) Ltd., P. 176. 202 Unpublished biography of Maulana Saif-ur-Rahman written by his son Saeed-ur-
Rahman, the father of retired Professor Ubaid-ur-Rahman, Department of Geology,
University of Peshawar.
189
welcomed the Mujahedeen warm heartedly and supported them as well as
possible.203 As Maulvi Saeed-ur-Rahman (see appendix VI), the anti
British operations and activities organized by Haji Sahib Turangzai and
Maulana Saif-ur-Rahman caused great loss for the British India. 204
On the other hand, Maulana Saif-ur-Rahman and his family
members had to face the consequences of all the developments from the
British India, which took place on the Frontier in 1915. All the property of
Maulana Saif-ur-Rahman at Mathra-Nau-Doaba (the birth place of
Maulana Saif-ur-Rahman), was confiscated and auctioned by the
British.205 According to his elder son Saeed-ur-Rahman, the immovable
property of Maulana Saif-ur-Rahman, was twenty Jiribs, confiscated by
the British India. Moreover, all his family members, they were thirty nine
in numbers, including his brothers, cousins, nephews and other close
relatives, were all arrested and put behind the bars in the central Jails of
Peshawar, Dera Ismail Khan and Dera Ghazi Khan. There they were
203 Ayaz, Dr. Q. (`994). Maulana Obaidullah Sindhi life and political thoughts.
Peshawar: Biannual Research Journal, “JOFISA”, University of Peshawar. P. 39. 204 Sabir, M. S. (1990). Tahreek-e-Pakistan ma Suba Sarhad ka hisa. Peshawar:
University Book Agency, Khyber Bazar. P. 228. 205 A report of the British C.I.D. which states about the anti-British activities and
operations of the Mujahideen on the North-West Frontier makes it clear that
Maulana Saif-ur-Rahman is the secretary of Haji SahibTurangzai and on his
motivation; Haji Sahib has always been provoking the independent tribes and the
Mujahideen against the British in India. The report concludes that Maulana Saif-ur-
Rahman is the Chief architect and mainly responsible for the anti-British operations,
which were carried out on the Frontier in 1915.
190
interrogated and tortured as well as insulted; and kept in jails till the end of
the First World War.206
The Qafila (caravan) of Fidayan-e-Islam had been upholding the
banner of Jihad against the British masters for the period of three months
at Buner, Gadoon and Rustam. They proceeded to the independent
territory of the Mohmands (Yaghistan). Haji Sahib Turangzai and his
followers opted to stay and settle permanently in Mohmand. While
Maulana Saif-ur-Rahman moved towards to his ancestral homeland
Afghanistan.207 At that time the whole world was shaken with the intensity
of the First World War. The major players of the war, the Allies and the
Central Powers were trying their best to get the favour of Afghanistan. At
last, fortunately, the Allies succeeded to get the support of Amir
Habibullah Khan, which was only his neutrality in the war.208
Thus, the Kabul based Indian freedom fighters had taken certain
important steps, which aimed to the liberation of their motherland from the
British. Such steps were like the Silk Letters Movement, Al-Janud-Al-
Rabania (Army of God or Army of Salvation) and Formation of a
Government of the Indian in exile in Kabul. Maulana Saif-ur-Rahman had
played a key role in all the above mentioned movements from
206 Unpublished biography of Maulana Saif-ur-Rahman written by his elder son, Saeed-
ur-Rahman, the Father of Professor of Obaid-ur-Rahman, Geology Department
University of Peshawar. 207 Hashmi, S. M. (n.d). The Afghanistan Mashaheer, (Pashto). Kabul: n.p. P.49. 208 Khalil, J. (2000). Mujahideen Movement in Malakand and Mohmand Agency 1900-
1940. Islamabad: Pan Graphics (Pvt) Ltd., P. 343.
191
Afghanistan.209 Moreover, in Afghanistan, Maulana Saif-ur-Rahman, a
renowned Mudarris of the Islamic disciplines and assumed the services of
teaching. Thus, he rendered his services to impart education in
Afghanistan. He attracted a considerable number of students to study the
Islamic Education. The places like Jalalabad Kaja (Kaga210) and Kabul,
where he had served for a very brief period of two years, but gained
popularity through out the country briefly afterwards. The former students
of Maulana Saif-ur-Rahman in India became the prominent figures at that
time. Later on, some of them went to Afghanistan and joined the Jamiatul
Ulema at Dar-ul-Uloom Kabul. They left no stone unturned to promote the
reputation and popularity of their teachers, Maulana Saif-ur-Rahman not
only in public but also in the royal court of Amir Habibullah Khan.211
The Silk Letter Movement was one of the most significant
underground movements of the Ulema of Deoband, started before the First
World War. The basic aim of that movement was the liberation of India
through active resistance, having its different mechanism from the
previous movements. The strategy of the movement was that the Turkish
Army would enter India via Afghanistan, and attack the British military
posts. The native Indians would assist the invading Turkish army; and
through a strategy two different fronts would be opened against the British
209 Arghandawi, A. A. (1989). British Imperialism and Afghanistan’s struggle
of Independence 1914-21.New Delhi: Manshiran Manoharul Publishers Pvt. Ltd. Pp. 335-336.
210 Kaja (Kaga) is the Centre bazaar of Khugiani, a district of Nangerhar
province. It is located at the foot hills of Speen Ghar. It is famous for having
two bazzar one is the old and other is the new one. 211 (26th March, 2011). Personal interview with Noor Din (age 60) at Mathra-Nau-
Doaba. He is the incharge of the shrine of Maulana Saif-ur-Rahman.
192
simultaneously in India. Thus, they assumed that the British would not be
able to cope the freedom fighters on the two various fronts effectively. All
the details of the proposed attack on the British India were written on a
yellow piece of silk cloth, Maulana Saif-ur-Rahman and Maunala
Obaidullah Sindhi etc.212 The basic aim of silk letter was to get the
approval of the scheme from Mahmud-ul-Hassan, who was settled in
Makkah. Before reaching in the hand of Hujaj Karam, the letter was
caught by the British CID. Consequently, those who were involved with
this scheme in India were arrested and put to jail, shifted to Malta as
prisoners and they remained imprisoned for a long time.213
Maulana Saif-ur-Rahman had played an active role in the silk
letters Movement. His name was included in the list of the accused of the
movement. This list had been compiled by Abu Sulman Shah Jehanpuri
from the directory of this movement214. Maulana Saif-ur-Rahman’s
212 Maulana Ubaidullah had organized the Indian youth in Kabul and made an
organization on the pattern of the Christian Salvation Army. Mahmud-ul-Hassan was
chosen as the Commander-in-Chief of the said volunteer corps. They named it
“JundUllah” (the Army of God), Maulana Ubaidullah was made the person incharge
at Afghanistan. He wrote all the details on a Silken cloth and dispatched them to
Mahmood-ul-Hassan, who was staying at Hejaz. He gave the letters to Abdul Haq,
the servant of Allah Nawaz Khan. Abdul Haq left Kabul on 9th July 1916. On his
way he went to Multan, met K.B. Rab Nawaz Khan, handed the letters to the British.
All the activities of Ubaidullah and his Commanders were no more secret for the British. As a reward, Rab Nawaz Khan was awarded with a huge land and Abdul
Haq got a police job. Sheikh-ul-Hind was arrested and was sent to Malta. The
sympathizers of the Provisional Government in Kabul were harassed by the
authorities. 213 Stewart , J. (2014). The Kaiser’s Mission to Kabul, A secret expedition to
Afghanistan in World War-I. London: I.B.Tauris & Co. Ltd. P. 85. 214 Shah Jehanpuri, A. S. (1977). Taareekh-e-Nazami Jumat. Lahore: Nazir Sons, Pp.
35-39.
193
contribution to this movement was on account of the following two
reasons:
i. Maulana Saif-ur-Rahman’s attachment with the Ulema of
Deoband.
ii. Maulana Saif-ur-Rahman’s personal association with Maulana
Mahmud-ul-Hasan.
It was in December 1915, the Indian revolutionaries after the
complete failure of the silk letter movement; presented a proposal for the
provisional government of India and its structure in Kabul. They had
chosen Raja Mehndra Partap as its President,215 while Maulana
Obaidullah Sindhi as its Foreign Minister as well as Minister for India,
Maulana BarkatUllah (of Ghadar Party) as its Prime Minister.216Its object
was to liberate India from the iron clutches of the treacherous English and
to establish indigenous government.217
215 Raja Mehandra Partab was a Hindu Raja and active member of Indian National
Party: which was working under the patronage of Germany in India. 216 It was before the 1st World War the Indian Revolutionaries like Barkatullah of
Bhopal (1859-1927) visited England, America as well as Japan. He had the
opportunity to meet with Sardar Nasrullah Khan in England. The Sardar offered him
the job of news writer and he accepted the job; later on he came back to Afghanistan
and worked as an Editor of Siraj-ul-Akhbar during the absence of Mahmud Tarzi. In
this way he had the opportunity to stay in Herat for some times and then left for
Russian Turkistan. Fled from Bukhara to Russia where he interviewed Lenin, May 1919.Later reported to be with Bolshevik in Merve and Moscow, 1920. In 1919 was
“prisoner” of the “Provisional Government of India” in exile at Kabul. In 1927
Barkatullah Bhopali accompanied Mahendra Partap to United States and died shortly
afterward in San-Francisco. (See Khizar Hamayun Ansari, The emergence of
Socialist Thought Among north Indian Muslims, Oxford University Press Karachi,
2015, P. 321-222. 217 The Indian revolutionaries in Afghanistan decided to form a provisional government
of Indians at Kabul. They gathered and formed the provisional government in 1916.
194
They addressed to the Amir of Afghanistan, “government of yours
heard with utmost pleasure, the news of your gallant deeds done for the
noble cause of liberty. You have no arms to extirpate the enemies of India
and mankind. This government of yours has tried and succeeded in
obtaining help from without. Our government has assured itself and made
agreements as to your full freedom with the allied invading powers”.
The revolutionaries proclaimed in pamphlets that Murder the
English wherever you find them, cut the telegraph lines, destroy the
railway lines and the railway bridges and help in all respects the liberating
armies. No shall be molested but who shall resist. Your properties and
your homes are safe.218 Thus, Mohammad Ali and Allah Nawaz Khan219
were secretly deputed to Hindustan and after delivering the copies of the
announcement, they came back to Kabul safely.220
The Provisional Governmental structure for India at Kabul opened
the eyebrows of the British India. Thus, Amir Habibullah Khan was
pressurized by the Government of India for anti-British activities on the
Afghan soil. Consequently, Amir Habibullah Khan dispersed the Indian
revolutionaries from Kabul, so that Maulana Saif-ur-Rahman had to leave
The provisional government dispatched letters to both the Governors of Russian
Turkistan and the then Czar of Russia inviting him to throw over high alliance with
Britain. The letters were written on golden plates which were handed over to the British.
218 Un-written biography, Maulana Saif-ur-Rahman by Saeed-ur-Rahman. P.2 219 Allah Nawaz Khan son of Khan Bahadar Rab Nawaz Khan from Multan: His
fictitious name was Muhammad Umar. He was a student of B.A at Government
College Lahore. Shah Nawaz brother of Allah Nawaz Khan: his fictitious name was
Muhammad. 220 Shah, M. A. (1989). Azadi ki Talash (Pashto). Islamabad: Qawmi Adara baraye
Tahqeeq Tareekh wa Saqafat. P. 105.
195
Kabul for Jalalabad. In Jalalabad he stayed with Mirza Muhammad
Hussain commonly known as Al-Mastufi-u—Mumalik.221 (See appendix-
X).
The leaders of the Silk letter Movement at Kabul had also raised a
militia of the freedom fighters by giving it the name of Al-Janud-al-
Rabania (army of God). The headquarters of this army was at Madina,
while its other centers were Constantinople, Teheran and Kabul.222 The
establishment of Al-Janud-Al-Rabania consisted of the following ten
positions and ranks:
1. Patron
2. Field Marshal
3. General or Salar
4. NaibSalars or Lieutenant General.
5. Muni Salar (Major General).
6. Zabit (Colonel)
7. Naib Zabit (Lieutenant Colonel).
8. Major.
9. Captain.
10. Lieutenant.
221 His real name was Mirza Muhammad Hussain Khan who belonged to a family of
Kohistan, Kabul. In his youth he succeeded in gaining access to the court of Amir
Abdur Rahman, who appointed him as one of his cortwals. After that Amir
Habibullah Khan promoted him and appointed as 1st Naib Salar and the Mustafiual
Mumalik. He enjoyed extreme powers after Amir and his Naib Amir in Afghanistan.
He contributed a lot in the field of politics, economics and education in Afghanistan. 222 Madani, H. A. (n.d). Naqsh-e-Hayat,Vol-II. Karachi: Bait-ul-Tawheed. P. 30.
196
His majesty, the Sultan, the caliph of the Muslims (Head of the
Ottoman Empire), Sultan Ahmad Shah Qajar of Persia and Amir Habib-ul-
Ullah Khan of Kabul were the patrons of the Al-Janud-Al-Rabani.
Besides, eleven eminent Muslim personalities from Turkey and
Afghanistan, but field Marshals were mainly from India. Similarly, some
revolutionaries had the rank of Naib Salar or lieutenant Generals; 16 as
Muni Salar (Major General); 23 as Zabit (Colonel); 10 as (Lieutenant
(Colonel); 5 as Naib Zabit, (Majors); two as Captain and one as
Lieutenant. All the positions and the ranks right from the patron to the
lieutenant were distributed among the revolutionaries from Indian,
Afghanistan and Turkey. With the exception of the patron, Indians were in
majority in this Al-Janud-Al Rabania. (Army of God).223
Maulana Saif-ur-Rahman was given the rank of Muni Salar (major
General) in this Al-Janud-Al-Rabania. However, some of the Indian
Revolutionaries including Salar were paid by the Afghan government.
Thus, Maulana Saif-ur-Rahman received an annual allowance of 2000
rupees from Afghan government.224
In February 1919, Amir Habibullah was assassinated during a
royal hunt near Jalalabad.225 Amanullah succeeded him as the new Amir
223 Khan, A. (2000). Maulana Ubaidullah Sindhi’s mission to Afghanistan Soviet Russi.
Peshawar: Area Study Centre, University of Peshawar. P. 49. 224 Unpublished biography (Hand Writing) of Maulana Saif-ur-Rahman by Saeedur
Rahman. 225 Many theories have been advanced on the murder of Habibullah. An immediate
gainer Amanullah his mother Sarwar Sultan better known alia (ulya in British
sources) Hazrat were then reported to have perpetrated it through an Uzbk Shujaud-
Daulla the head chamberlain who rose to prominence later under Amanullah. During
Nadir and Zahir Shah Reigns it was generally believed that Ahmad Shah s/O Sardar
197
of Afghanistan. He was anti-British so the very first act he did after his
accession was preparation for a holy war against the English.226 He was
assisted and supported by the Indian Revolutionaries.227 On that occasion
they published an announcement that read:
“Brave Indians! Courageous Countrymen!”
King Amanullah appointed three notable commanders on three different
fronts:
Mohammad Saleh Khan on Jalalabad front; Sardar Nadir Khan
was sent to the Southern front – Piewar Kotal’s side; and western front
was given to Abdul Quddoos Khan. They were briefed by the King to start
the invasion simultaneously, but had to wait till the orders of the King.
One thing to be noted, when Amanullah came to power, the tight grip of
the Afghan officials on the Indian Revolutionaries was loosened. They
were given all due respect which they deserved. On their part, the
Muhammad Asif Khan, Nadir’s cousin, brother in law and later father in law to Zahir
and then commander of the guard on the King’s tent was the real murderer. Dupree
(Afghanistan P. 47) without mentioning any source says that Russians accused one
Mustafa Saghir, a British agent for his assassination. However, Amanullah found a
scapegoat in Shah Ali Raza Herati Kazalbash, the commander of the body-guards on
the King. 226 Amir Amanullah Khan denounced the British Policies regarding Afghanistan and
demanded full sovereignty. The British paid no heed to his demand. On May 4, 1919, Amanullah Khan declared war against British India. Though the war was
short, it gave Afghanistan complete independence. 227 In fact King Amanullah received considerable moral and political support from the
Indian Muslim workers during his Istiqlal and Tanzimat movements. Maulana
Ubaidullah Sindhi, Barkatullah Bhopali and many Indian Muslims spent a
considerable part of their lives in Afghanistan with the dual purpose of counter-
acting European moves against Islam and awakening the Afghans. King Amanullah
carried special charm with the public and leaders of Muslim India.
198
Revolutionaries fully supported King Amanullah in his anti-British
activities.
Zafar Hassan joined General Nadir Khan and was given a highly
respected place.228 According to Hassan, he played the most important role
on the war front. He was considered the most trusted comrade of Nadir
Khan. Zaffar Hassan narrates many stories of the ignorance and cowardice
of the Afghans while he has posed himself as a hero of the war performing
the chivalrous deeds.229
Zaffar Hassan acted as the private secretary of Nadir Khan, the
Commander-in-Chief of the Afghan forces.230 He was posted at the
general Staff Office where his job was to translate news from English and
Urdu into Persian. He was made the editor of “Itehad Mashriqi”. During
his job, the most notable work he did was the preparation of “Who is who”
about the tribes of the N.W.F.P. and in addition, he translated an English
book in Persian entitled “From Black Mountains to Waziristan” by H.C.
Willy. On 8th August 1919 a peace treaty was concluded between British
228 He fought at Tal (Thall) against British India in support of the Afghan during the 3rd
Anglo-Afghan War. 229 Rahman, Dr. H. Q. F. (n.d). Mashir-i-Ulema, Vol. 1. Lahore: Frontier Publishing P.
206. 230 Zafar Hassan Aibak was a student of Government College Lahore. He reached Kabul
via Smast. At Kabul he was a tutor of Zahir Shah. For this reason, he had occasion to develop good personal relations with the family of Nadir Shah. Aibak participated in
the third Anglo-Afghan war. He fought in the company of Nadir Khan at the front of
Thal. Consequently, Nadir Khan became victorious at Thal and thanked to the able
lieutenantship of Aibak. Sindhi say that the achievements of Aibak at the battle of
Thal were very much appreciated. In recognition to the services of Aibak, the
Afghan Government fixed an honorarium for Aibak. When Sindhi left Afghanistan,
Zafar Hassan accompanied him to Russia. (C/f Ghulam Rasul Mihr, Sargazasht-i-
Mujahidin, pp. 656-658.
199
Empire and King Amanullah Khan. The British government accepted
Afghanistan as an independent country. The author has criticized the
Afghan Government for signing the treaty with the British because the
Mujahideen were ignored by the authorities.231
Amir Amanullah Khan called Maulana Saif-ur-Rahman and
appointed him as Qazi Asker (Military Justice/Judge) of Afghanistan232.
Recognizing his services as Qazi Asker, Amir Amanullah Khan awarded
him a certificate of his valuable services in the Law Court of Afghanistan.
Moreover, the Amir had appointed the following personalities including
Indian Muslims in the Law Court of Afghanistan in very responsible
positions. The Amir had also conferred them certificate for their
meritorious services and contributions in the Law Court of Afghanistan:233
i. Abdul Shakoor, was appointed as a Qazi-al-Qazat, which is
equivalent to Chief Justice.
ii. Muhammad Abdul Wasay Kandahari was appointed in the
position of President of the State Council and the head of
the law compilation department in the law court of
Afghanistan.
iii. Mullah Abdur Rahman, was appointed as a Qazi-e-Murafia
Jaza, which is equivalent to the Criminal Judge.
231 (14th December, 2012). Personal interview with an Afghan refuge namely Syed
Mohuddin Hashmi. He was working in NGO (HAC), Hayatabad Peshawar. 232 During the reign of Amir Habibullah Khan, Mullah Nizamud Din was Qazi Askar
(Military Judge) 233 (1921). Muhammad Abdul Wasay Kandahari and other Judges (comp), Tamasakul
Qazat al Amaneyah, (Hanafi Law Code for implementation by the Courts),Vol-II.
Dari, Matbae Sangi Mashinkhana, Kabul 1300 Hijri Shamsi. P. 184.
200
iv. Mullah Abdul Jalil was appointed as a Qazi-e-Ibtedaiya
Jaza,i.e. Judge of Primary Criminal Court.
v. Maulana Saifur Rahman was appointed Qazi Askar i.e.
Military Judge. (See Appendix-XI).
vi. Mullah Abdul Hamid was appointed Qazi Murafia-e-
Haqooq i.e Judge of Appellate Civil Court.
vii. Mullah Muhammad Amin, Qazi Ibtedaiya-e-Haqooq i.e.
Judge of Primary Civil Court.
viii. Mullah Abdur Rashid was appointed as a Qazi Waseeqa Jat
i.e. Judge for Registration of Documents.
The law book, known as Tamasakul Qazatin the court of
Afghanistan, was compiled from the extraction of the authoritative books
of Hanafi Fiqah; which appeared at the end of each article and referring to
the Hanafi Text from which they have been cited. The work was much
impressive; as Dr. Abdul Ghani234 mentioned his remarks in the following
sentences:
“I need hardly say that the work has been most seriously and
thoughtfully accomplished, and that it reflects a great credit upon
Afghan brain, and its powers or organization…. I think that this
code of laws first framed in Afghanistan will be of great interest to
234 Dr. Abdul Ghani’s services and contributions to Afghanistan have been thoroughly
discussed in Chapter-2 and 3 of this dissertation.
201
legists and general readers. I hope very soon to place its translation
before the public…”235
Moreover, in recognition of his services for the Muslim Ummah
and freedom of the Muslims, the new Amir awarded him five hundred
Jirib land at Kohi Daman.236In 1923, after the address of Miraqa Khan
Alim, Maulana Saif-ur-Rahman delivered a speech with special reference
to unity of Muslims in the light of Islamic injunction, deeply impressed
Amir Amanullah Khan. He, in highly emotional mood, embraced Maulana
Saif-ur-Rahman when his speech was over. This confirms the mastery of
Maulana Saif-ur-Rahman in oratory.237
Amir Amanullah Khan included Maulana Saif-ur-Rahman in all
the diplomatic missions and emissaries, which were sent to Bukhara,
Russia and Europe for establishing Afghanistan’s diplomatic relations
with other countries. (See appendix-XII). Maulana Saif-ur-Rahman
worked hard and played a praise-worthy role to get an honourable place
for the new and sovereign Afghanistan in the world. Azizuddin Wakil
Poplzai in his book (Tarikh Dar al Qaza Der Afghanistan, Awail Ahad Ta
Jamhoriat, (Persian) states that Maulvi Saif-ur-Rahman the then Qazi
235 Latif, A. (2003). Judiciary in Afghanistan since the days of Amir Abdur Rahman.
Peshawar: unpublished Ph.D Thesis, submitted to Area Study Centre, University of
Peshawar. Pp. 61-62. 236 Kohi Daman is a very beautiful greenery area in the province of Kabul of
Afghanistan. From the West and North it is surrounded by the mountains. This site
of Afghanistan is famous for fruits and vegetables. The water is abounded in this
area for irrigation. Maulana Saif-ur-Rahman after his migration to Afghanistan in
1915 was given a great tract of land of 500 Jiribs at Kohi Daman by Amir of
Afghanistan. 237 Maulana Saifur Rahman delivered his historical speech on the eve of the death
anniversary of Hazrat Syedina al Hussain (Syed ul Shuhada) see, Aziz ud Din Wakili
Puplzai’s, Tarikh Dar Al Qaza Der Afghanistan, Awail Ahad Ta Jamhoriat (Persian)
202
Asker (Military Judge) of Afghanistan was the 1st Afghan Alim, who held
a cordial meeting with Lenin at Moscow in October, 1919. Recognizing
his services and sincere efforts in establishing foreign policy and relations
of Afghanistan on the solid and sound footings, the Amir of Afghanistan
appointed him incharge of Wazarat-e-Mukhtari (Home Ministry).
Similarly, in the establishment and organization of Afghan embassies at
Bukhara, Tashkent and Moscow, Maulana Saif-ur-Rahman rendered
valuable services for the period of six years. Maulana Saif-ur-Rahman
served the new sovereign and independent Afghanistan to the best of his
knowledge and ability; later on due to his bad condition of his health, he
resigned and relinquished his responsibilities.238
Through thorough evaluation of Maulana Saif-ur-Rahman’s
activities in Afghanistan, one can conclude that it was during the reign of
Amir Amanullah Khan, Maulana Saif-ur-Rahman rendered meritorious
services for his ancestral home land. During that period, he did his best
both internal and external levels to acquire recognition for Afghanistan as
an independent and sovereign state. Thus, he possessed a very important
position in the history of Afghanistan.
Amir Amanullah Khan’s successor, Muhammad Nader Shah,
ascended the throne, in 1929. The new Amir had also great respect for
Maulana Saif-ur-Rahman, because he was well aware of his work and
sincerity. That was why, Maulana Sahib was offered state services but he
regretted the royal offer on account of his declining health. Thus, Nadir
238 Khan, Dr. N. (1996). Maulana Saifur Rahman… A forgotten Freedom Fighter.
Peshawar: Biannual Research Journal, PHROS. Issue No. 12, Sheikh Zayed Islamic
Centre, University of Peshawar. Pp 73-75
203
Shah conferred a lifelong monthly payment to Maulana Saif-ur-
Rahman.239
Maulana Saif-ur-Rahman proceeded to Mecca Muazzama to
perform Haj-e-Baitullah in the reign of Nadir Shah. In Mecca, Maulana
Saif-ur-Rahman accepted Sanusia Khezria, a mystic order, at the hands of
Hazrat Sheikh Ahmad Sanusi.240 During the reign of King Zahir Shah,
commonly known as Al-Mutawakil Ala of Afghanistan, Maulana Saif-ur-
Rahman had twicely performed Haj-e-Baitullah. In 1368 Qamri, Maulana
Saif-ur-Rahman started for Baitullah Sharif for the seven times with the
intention of taking his last breath there, but it was not the will of Allah the
Almighty. While on his way to Mecca, he suffered a fatal heart attack in
Peshawar. After some days of illness, at 9:00 a.m, Saturday the 7 thJamadi-
ul-Awal 1369 A.H. (1950 A.D) thus he was died.241
DEPARTURE OF MAULANAUBAIDULLAH SINDHI TO
MOSCOW:
Amanullah since signing of 1991 treaty was well disposed towards
Britain. In October 1922, he asked majority of the Indian Nationalists and
revolutionaries including Maulana Ubaidullah Sindhi to leave
239 Hand written biography of Maulana Saif-ur-Rahman by his elder son Saeed-ur-
Rahman. 240 Muslim world is full of mystic orders. The Middle East is not an exception in the 19th
century. In Saudi Arabia; the Sanusia Khezria order became very popular. The
fonder of this mystic order was Maulana Ibni Ali Al-Sanusia. This order was later on
converted into a political movement. It attracted many Muslims not only from Arab
countries but also from other parts of the Muslim world. Maulana Saif-ur-Rahman,
while performing his Haj 1937 A.D was deeply influence by this mystic order and
that was the why he joined this order at the hands its founder Sheikh Ahmad Sanusia. 241 N. A. (2000), Mulana Saifur Rehman (A PROFILE). Peshawar: unpublished M.A
thesis submitted to, Pakistan Study Centre, University of Peshawar. Pp 51-55.
204
Afghanistan. Thus, it was impossible for Maulana Ubaidullah Sindhi, to
live more in Afghanistan after arrival of Dubious Mission;242 in the mean
time he got an opportunity to meet with a Turkish Ambassador namely
Abdur Rahman Peshawari.243From that time onward Ubaidullah Sindhi
and his comrades were remained in close contact with Abdur Rahman.
Thus, Ubaidullah decided to leave Kabul, after seven years, for Russia,
because his old comrade and the member of the Indian Communist Party,
Muhammad Ali (Khushi Muhammad) was already living in Moscow.244 In
this way he helped Maulana Ubaidullah in getting the Russian visa. It
242 After the signing of peace treaty with the British, it was quite difficult for Maulana
Ubaidullah Sindhi to carry on his work in Kabul. After discussing with Dr. Noor
Muhammad, Maulana Ubaidullah Sindhi established a Congress Committee at
Kabul, taking himself the charge of its presidenthsip. This was the very first
committee of its type outside India. They merged it with the Indian National
Congress in 1920 Gaya Session. 243 Abdur Rahman Peshawari (1886-1925) was the son of Haji Ghulam Samdani, a well-
known businessman/contractor of Peshawar. He was the brother of Muhammad
Ghaffar Khan and Muhammad Younas. Abdur Rahman Peshawari came to Turkey in
the mission led by Dr. Mukhtar Ansari in 1912. They established three medical
camps in Turkey. He performed very well in the Balkan wars. He remained in
Turkey while other members of the mission came back to India. Abdur Rahman
Peshawari was very fluent in Pashtu, Dari, Urdu and English and Turkish. Impressed
by his services in Turkey, he was appointed as the first Turkish Ambassador to
Afghanistan in 1921. In 1923, Fahri Pasha replaced him. Peshawari spent three
months with his family in Peshawar before joining an important assignment in the Establishment Division in Istanbul. He resembled Rauf Orbay. It was on 24th May
1925 dark night that he was shot by an unknown assassin. He was buried in the
Macka graveyard (Istanbul) where Syed Jamnal-ud-Din Afghani was also buried
before final burial in Kabul. See for more details Mansoor Akbar Kundi, Turkey: A
Rich Mix of Past and Present, Istanbul University, Turkey Istanbul, 2000, pp. 120-
124. 244 Sardar Nadir Khan tried his level best to persuade the Maulana Ubaidullah Sindhi
and Zaffar Hassan not to leave Afghanistan but in vain.
205
was13thOctober, 1922, Ubaidullah Sindhi and Zafar Hassan accompanied
with their other friends reached in Russia.245
As narrated in the autobiography of Zaffar Hassan,246 their meeting
with Chechrin, the Russian Foreign Minister. Zaffar Hassan arranged the
meeting through Riesner. Reinser managed it through Sukerman, the head
of the Central Asian Bureau in the Foreign Office. They met in the first
week of June, 1923. Maulana Ubaidullah Sindhi discussed things of
mutual cooperation in detail. He insisted on full support of Russian
government against the British imperialism, to which Chechrin agreed.
Maulana Ubaidullah Sindhi demanded one crore rupees for Afghanistan,
in return Afghanistan would give passage to the revolutionaries from
Russia against the British.
Maulana Ubaidullah Sindhi was deputed to Turkey in order to
establish contact with Indian leaders from there. Noor Muhammad left
Moscow for Paris where he met Nadir Khan and through Nadir Khan’s
efforts reached India. Khushi Muhammad was sent to Germany and
France. Abdul Hamid was sent to India but was caught by the Afghan
Government and sent back to Moscow. Again he tried to enter into
245 Khan, A. (2000). Maulana Ubaidullah Sindhi’s mission to Afghanistan Soviet Russia
Peshawar: Area Study Centre, University of Peshawar: P. 55. 246 Zaffar Hassan Aibak Autobiography (Aap-Beti) was published in three volumes. The
first two volumes were published in Urdu from Lahore while the 3rd one from
Sargodha in 1973. It consists of sixty three chapters; six hundred and sixty two pages
with many rare photographs of historical importance.
206
Hindustan but was caught at Karachi by the British. Zaffar Hassan spent
two years in Moscow and then he too left it for Turkey.247
247 Zafar Hassan Aibak got a commission in the Turkish Army and was appointed as
Military Advisor to the Afghan Government from the Turkish side. There he married
and got a Turkish citizenship.
207
THE CONTRIBUTIONS OF ISLAMIA COLLEGE
PESHAWAR: ABDUL AKBAR KHAN AKBAR AND
MIAN AKBAR SHAH TO AFGHANISTAN:
The Third Anglo-Afghan War in 1919, aroused the hostilities of
both the British India and Afghanistan. The noble cause of the energetic
Amir Amanullah Khan was supported by India Muslims in general and the
students of Islamia College Peshawar in particular. They even came out on
the road leading from Peshawar to Kabul and hooted at the military
carvans on their way to Afghanistan. The students of Islamia College
Peshawar gathered in Butler Hostel; and discussed their future course of
action.248 Some suggested non-co-operation with the authorities as well as
an attack on the British officials residing on the College campus. But the
idea was dropped and then someone suggested of abandoning education
under the British. In the meanwhile, Sir Sahibzada Abdul Qayum Khan,
informed by someone about the students, came and discussed in detail the
pros and cons of their emotional steps. At the same night, the news of the
siege of Utmanzai - the home village of Bacha Khan reached the students.
Some of them decided to leave Islamia College Peshawar for Jamia
Millia, at Aligarh (later on it was shifted to Delhi). Abdul Akbar Khan was
one of the students,249who went to Delhi in 1920 and got admission there
248 The Islamia College Peshawar was founded on April 5, 1913, through the joint
efforts of Sir Georg Roose Keppel and Sir Sahibzada Abdul Qayum. Sir Georj Roose
Keppel was a very famous in Frontier. 249 A book is written by Abdul Akbar Khan Akbar: Russi Turkistan aw Afghanistan
Safar, The book was published by Hamidiya Press, Peshawar and has no date of
publication and consist of 254 pages. Abdul Khaliq Khaleeq wrote the preface of the
book. In the preface Abdul Akbar Khan Akbar narrated his journey to Central Asia
and onward Russia. Abdul Akbar Khan was born in 1899 in the House of Abdul
Qadir, Charsadda. He was given basic religious education and then he was sent to
208
at Jamia Millia .The main focus of teaching in Jamia Millia was on
nationalism, because they were preparing the students to wage the holy
War against the ‘infidels’.250In India, at that time, the Khilafat Movement
was in its peak by the joint efforts of the Indian Muslims and Hindus.251
Hindustan was declared as ‘Dar-ul-Harb, the Ulema issued “fatwas”
asking the Muslims to migrate to Afghanistan, a neighbouring Muslim
country which they considered as ‘Dar-ul-Islam’ for the Indian Muslims.
Carvans of ‘Muhajirin’ came from down-country and were provided food
by the local inhabitants of Peshawar. It was considered as the hub of the
movement because it was relatively closer to the boarders of
Afghanistan.252
Abdul Akbar Khan after spending some times in Jamia Millia
came back, and took part in the ‘Hijrat’ Movement. They left for Kabul
under the guidance of Bacha Khan and reached Jalalabad via the territory
of Mohmand, after a great hardship of the journey, thus, they reached in
Kabul; and were welcomed by a Muhajirin’s Committee consisting of
Islamia High School, Peshawar. In 1913, he was sent to Islamia Collegiate School,
Peshawar and then finally in 1917 to Islamia College Peshawar. 250 In 1920s, there was total press censorship in the then NWFP. People usually acquired
newspapers like “The Comrade”, “Al Hilal”, “Zamindar” and “Amrita Bazar
Patrika” from outside the province. Along with two other room-mates of Hardinge
Hostel, Abdul Akbar Khan managed to get copies of the above mentioned
newspaper. Studying these newspapers, they got some idea of Nationalism, which
was enhanced by Professor Day, a Bengali Professor of Botany at Islamia College
Peshawar, who often talked of the revolutionaries. 251 The Khilafat Movement was followed in May, 1919 by the Hijrat Movement to
Afghanistan. The Afghan Government welcomed the Mohajirin who were more than
70 thousand in number. Amir Amanullah Khan offered jobs and cultivable lands.
Ultimately, differences resulted in the return to India. The journey was very
miserable for the Mohajirin back to India. 252 Marwat, Dr. F. R. & Toru, Dr. P. K.(2005). Celebrities of NWFP Vol-I & II.
Peshawar: New Awan Printers. P. 307.
209
Maulana Ubaidullah Sindhi, Maulana Ahmad Ali, Aziz Hindi,253Maulana
Fazal Rabi and Maulana Saif-ur-Rahman, as well as by the representatives
of Kabul Government, who were Sardar Abdul Aziz Khan, Abdul Bari
Khan and Sardar Nadir Khan. Later on Bacha Khan also became the
member of the Committee. 254
Soon after, the Muhajirin started to criticize Amanullah Khan for
not waging a holy war against the British. On the other hand, the Amir
was generous and announced to allot lands in Khanabad, Qundus and
other parts of Afghani Turkistan to muhajirin for housing and cultivation.
But the Muhajirin did not accept the offer and they started their journey
back to Hindustan again.255
Students, the most sensitive part of a society, played their own role
in shaping Indian history in 1919, as well as the students of Islamia
College Peshawar supported the just cause of King Amanullah Khan.
Some of them (including Akbar Shah) decided to leave for Kabul in order
to liberate their motherland from the black clutches of the white people
with the help of the Afghan forces. Akbar Shah, eagerly waiting for one of
his companions and was thinking all the time about his onward journey, in
253 Hindi, Ghulam Muhammad Aziz. (1891-n.d) joined Khilafat agitation, and become
one of the leaders of Hijrat Movement. Thus, he became the superintendent of the
departure of Muhajirin from Peshawar to Afghanistan. Later on he joined the Indian
Revolutionary Party in Kabul and took part in anti-British propaganda. As the
Afghan Amir grew hostile towards the Muhajirin Aziz Hindi took refuge in
Chamarkhand in 1922 and remained active in revolutionary works.(see Khizar
Hamayun Ansari, the emergence of socialist thought among north Indian Muslims
1917-1947, Oxford University Press, Karachi, 2015, P. 327-328). 254 Rauf, A. (1999). Hijrat Movement and the North-West Frontier Province. A
Historical prospective. Lahore: Research Society of Pakistan. P. 28. 255 Hijrat Movement. Peshawar: S.No. 478, bundle No.28. Directorate of Achieves,
Khyber Pukhtoonkhwa. P. 120.
210
this way he lost his interest in the studies.256 His friend Sarfaraz Khan at
last met him in Chelmsford Hostel of the Islamia College, Peshawar. They
discussed the matter for a while and left for Hashtnagar by tonga. On the
way, Sarfaraz Khan gave him the details of their other Comrades, who
were Gohar Rahman, Sultan Mohammad Khan etc.
Abdul Akbar Khan Akbar257 joined them at Nagoman. On reaching
Utmanzai, they went straight to Abdul Ghaffar Khan and discussed their
programme of crossing the border of Afghanistan accompanied by other
Indians.258After spending three days at Utmanzai, on 16th May 1920, they
left the village with a local Mohmand guide, Taos Khan and crossed the
256 Mian Akbar Shah was born in Badrashi, Nowshera on January 18, 1899. Mian Akbar
Shah, after completing his early education, he was sent to Islamia College Peshawar in 1919. In the same year hostilities started between the British Indian Government
and Afghanistan which resulted in the 3rdAnglo-Afghan War 1919. 257 Abdul Akbar Khan met Abdur Rahman Peshawari in Kabul. He was given the task
of a honorary teacher in Habibia College, Kabul. Soon the attitude of the authorities
compelled him to come back to his country. So he left Kabul and come back to
Tribal territory where he met Fazal Mahmood Makhfi, Maulvi Taj Muhammad and
Haji Sahib Turangzai. Later on, he came back to his native town Chrsadda and
joined Khudai Khidmatgar Movement of Khan Abdul Ghaffar Khan till his death.
Abdul Akbar Khan Akbar thought geography and science to Class 7th in the Habibia
Lycee. He had an opportunity to meet Ghazi Amanullah Khan and Abdur Rahman
Peshawari, the first Turkish Ambassador to Afghanistan. King Amanullah Khan
invited him to a dinner, which he had hosted an honour of Turkish Ambassador. 258 Abdul Ghaffar Khan was born in 1890 at Utmanzai, District Charsadda. His father
Bahram Khan was a well-to-do Land owner of Muhammadzai clan. Abdul Ghaffar
Khan was the fourth child of Bahram Khan. Abdul Ghaffar Khan, like many other
Indians migrated to Afghanistan. After staying for a couple of months at Kabul, he
realized that the Muhajarin would soon develop differences with the Afghan government. Moreover, the presence of a large number of British spies in the
Muhajirin rank and file further aggravated the situation. They demanded from Amir
Amanullah Khan to wage a Jehad against the British government immediately which
he was unable to do. This led to the condemnation of the Afghan monarch.
Amanullah was accused of betrayal for not declaring war against the British.
Disappointed at the attitude of the Afghan authorities, the Muhajirin started their
back journey to Hindustan. On their way back to India, they faced miseries and
hardships of the journey. This ended Hijrat in a failure.
211
British Indian frontier without any hurdle. They travelled all the night and
the next morning reached Taos Khan’s village. After taking lunch, they
resumed the journey and after a long journey, next evening, reached
Lakarhi, the abode of Haji Sahib of Turangzai. They handed him over the
introductory letter of Bacha Khan. Haji Sahib treated them in a most
humane manner and encouraged them by uttering these words:
“May God help you the country like India, for its independence
needs educated youths like you. You have selected the best time for going
to Afghanistan. The Afghans have started their holy war against the
British. May God help you in your bold and courageous step”.259
After spending six days in the Haji Sahib’s company they started
for Chamarkand. He found himself unable to accompany his friends,
Sarfaraz Khan returned from Chamarkand. They left the colony for
Jalalabad. In Jalalabad they met Nadir Khan, Commander-in-Chief of the
Afghan forces. During their discussion, Nadir Khan showed keen interest
in India’s North West Frontier Province. The students intended to stay in
Jalalabad but were told that by royal orders every Indian, who had left the
country, must proceed to Kabul.260 Nadir Khan briefed the Foreign Office
on phone about their intentions and reminded of the royal order. In
Jalalabad, they came to know about the general migration to Afghanistan.
Caravans from Indian had started towards Kabul. They met some
Muhajirin, mostly from Tehkal (Peshawar). Their journey to Kabul was
259 Marwat, Dr. F. R. (2011). The people’s power unarmed Pashtoon resistance against
the British Raj. Peshawar: Bacha Khan Research Centre. P. 7 260 Shehryar, (1999). Haji Sahib Turangzai: his life and work. Peshawar. unpublished
M.A Thesis submitted to Pakistan Study Centre, University of Peshawar. P. 67
212
comparatively easier. They were travelling in a fairly large group. On the
way they all were given the Afghan hospitality. In Kabul, rooms were
allotted to them in a ‘serai’ especially reserved for the Muhajirin.261 Akbar
Shah had given the detail of the life sketches of some of the prominent
Indian personalities living in Kabul.262 They were Qazi Abdul Wali Khan,
Maulana Ubaidullah Sindhi, Mohammad Shafiq and Maulana Abdul Rab
etc. On the eve of Maulana Abdur Rab’s departure to Soviet Russia, they
met the Russian Ambassador in Afghanistan who invited them to the land
of Revolution, Russia, by showing keen interest in their activities, he
promised all possible help and supports. Maulana also spoke on the
occasion by thanking that the Soviet Ambassador for his invited them on
behalf of his government. In addition, he briefed the Revolutionaries
present there, that the Ambassador, on behalf of his respective
government, had promised giving air force training to educate Indians in
the military school at Tashkent. The Maulana persuaded the educated
youth to proceed to Tashkent for air force training.263
After spending a few days in Kabul, they were sent to Jabal-us-
Siraj.264 Amir Amanullah Khan appointed an Afghan as their
‘Mehmandar’. He was well-versed both Urdu and Punjabi. He respected
the educated revolutionaries very much. Mian Akbar Shah and his
261 Hussain, Dr. S.I (2005). Haji Sahib Turangzai. Peshawar: New Awan Printers. Pp.4-
7. 262 The most interesting, authentic and detail account; Mian Akbar Shah Advocate, he
himself names it as “Da Azadai Talash”. Divided in seven chapters, 256 topics and
590 pages. The book was published in Peshawar and has no date of publication. 263 Rauf, A. (1989). The Khilafat Movement and NWFP. Peshawar: unpublished M.A
Thesis submitted to Pakistan Study Centre, University of Peshawar. P.34 264 A military cantonment about fifty miles away from Kabul.
213
comrades were given a free hand to roam about in the beautiful valleys of
Jabal-us-Siraj. According to Mian Akbar Shah, the problems increased
with the arrival of Muhajirin in great number. The Muhajirin proved
themselves to be most difficult to cope with. They were creating new
problems. To handle the situation, a Committee of Muhajirin under the
chairmanship of Mohammad Akbar Qureshi was formed. The very first
step taken by the Committee was the introduction of compulsory military
training for the Muhajirin. Only the sick and old persons were exempted
from the daily drill.265
They were spending their days in a luxurious way when the news
of the agreement between Afghanistan and British Indian Government
reached Jabal-us-Siraj. They were stunned. They gathered in the camp and
discussed their future course of action. For them, then Afghanistan and
India were alike. Haji Miraj-ud-Din, an aged Muhajir, came to their
rescue. He advised them to leave Afghanistan for Turkey.266 Amanullah
Khan tried his best to stop them but failed. Finally, they got the
permission. It was decided that six of them should be sent earlier than the
other ones in order to overcome exit formalities; though chased by the
authorities they managed to escape.267 Akbar Shah and his friends got
along with the remaining Muhajirin. Sarfaraz Khan and Sikandar Shah
265 Kaka Khel. S. W. A. S. (1990). Some Indian Travellers in Central Asia, Biannual
Research Journal, “Central Asia”, issue No.25, Area Study Center, University of
Peshawar. Pp.94-95. 266 Khan, N. (1995). The Khilafatist Hijrat Movement to Afghanistan. Peshawar:
unpublished Ph.D Thesis submitted to Area Study Centre, University of Peshawar.
Pp 51-52 267 Kaka Khel, S. W. A. (1989). Azadi ki talash. Islamabad: National Research Centre
for Cultural and History. P. 69.
214
were arrested and sent back to Kabul while others were allowed to proceed
further. In Mazar-i-Sharif they met the Russian Consul and asked for
permission to get into the Russian territories. The Ambassador became
much pleased and offered his help and support along with permission.268
Through Balkh they reached the banks of the River Oxus. They crossed
the river and entered Soviet territory through Tirmiz. They were honoured
by the Bolshevik army present there, along with the city commissioner.
They were served with a delicious meal and provided with best barracks
for rest.269 As Faiz Mohammad mentions in his work Hijrat-i-
Afghanistan,270 that he was influenced by the local Khilafatists, along with
his comrades, He decided to leave for Afghanistan via Dir and Asmar,
Faiz Mohammad left Asmar for Jalalabad. After spending forty five days
in Jalalabad he reached Kabul with some other Muhajirin. In Kabul he
came in close contact with Qazi Abdul Wali; Ali Abbas Bukhari, Nawab
Saim Khan, Ibrahim Afandi, Agha Syed Sikandar Shah, Muzaffar Ahmad,
Hakim Aslam Sanjiri, Dr. Noor Mohammad and Iqbal Shedai.
He is the eye witness and has the 1st hand information about the
condolence meeting of “Maulana Mahmood-ul-Hassan” along with all the
prominent Indian revolutionaries with Amir Amanullah Khan. In the
268 Ibid, P.74 269 Kakakhel, S. W. A. S. (1990). Mian Akbar Shah (A profile . Peshawar: Biannual
Research Journal, “Central Asia”, issue No 19, Area Study Centre university of
Peshawar. Pp.29-30 270 Faiz Muhammad’s work entitled, “Hijrat-i-Afganistan” a book of one hundred and
forty pages, compiled by Syed Darbar Ali shah and published by the Taj Company,
Lahore, is basically an account of Muslims migration of Afghanistan during the
Hijrat Movement. Haji Faiz Mohammad Khan, compiler’s uncle living in Peshawar,
migrated to Afghanistan, went to Bukhara, ‘Tashkent and other towns of Soviet
Russia, visited Iran, returned to Afghanistan and finally back to Hindustan.
215
meeting, the Russian Ambassador, Skolinkov was also present. He was
informed by Maulana Ubaidullah Sindhi that one of their most trusted
comrades, “Khushal Khan” was caught by the Russians on his way back to
Afghanistan; they demanded his release, which the Ambassador promised
consequently, soon he was released. The aforementioned argument shows
the respect and honour of the Indian revolutionaries, who enjoyed at the
court of the Amir of Afghanistan as well their friendly relations with
Russians. It has also been found that the Indian revolutionaries with
special reference to Agha Syed Sikandar Shah, Nawab Salim Khan, Syed
Ali Abbas Bukhari, Arbab Raza Khan and Hakim Aslam Sanjiri, all
belonging to Khyber Pukhtoonkhwa. It proves that every freedom
movement had been eagerly seized upon by the Frontier people. Besides,
the other prominent Indian revolutionaries were Ibrahim Afandi from
Bhopal, Dr. Noor Mohammad from Sind, Iqbl Shedai and Dr. Abdul
Ghani from Punjab. In this regard, to some extent Faiz Mohammad is
critical of the attitude of the Afghan authorities towards the Indian
Muhajirin, while at the same time he praises the government of
Afghanistan for providing land to them.
To conclude that most of the Indian Revolutionaries and
Nationalists went to Afghanistan to start their struggle against the British
Imperialists in India as well as their services for Afghan Government or
society. Those revolutionist went to Afghanistan either or officially or
unofficially. Among the officials, Maulana Saif-ur-Rahman was very
prominent; he assumed the seat of Qazi Askar, Home Ministry and
emissary to Moscow. On the other hand, among the unofficial Indians was
216
Maulana Barkatullah Bohpal, who was working for Sirj-jul-Akhbar in the
absence of Mahmud Tarzi. Later on the Khilafat Movement started in
India followed by Hijrat Movement in Afghanistan, many Indians joined
this movement. At the same time in the Hijrat Movement some of them
were many British Agents. They were spying for the British Imperialists in
India. Among the name of spy was prominent, the servant of Khan
Bahadur Rab Nawaz Khan. In this way the Indian revolutionaries failed
and came back to India in a miserable condition. The whole chapter deals
with these stories critically.
217
CHAPTER-5
THE INDIAN MUSLIM SERVICES TO
AFGHANISTAN IN 1930s
The chapter highlights the literary contribution and services
rendered in Afghanistan by Najaf Ali, Maulvi Fazal Mahmud Makhfi,
Allah Nawaz Khan, Allama Mohammad Iqbal and his companions. It
focuses on their contributions in the development of Kabul University in
1932. Besides, it also deals the visit of Allama Iqbal to Afghanistan in
1933.
Iqbal was an ardent admirer of Amir Amanullah Khan, he wished
him to stay in power and lead the Afghan nation throughout his life to
bring them out from difficult situation.271 Unfortunately, the premature
reforms of King Amanullah Khan caused his downfall. But Iqbal like
other nationalist leaders advocated for the cause of Amanullah Khan.
When Amanullah Khan left this country in 1929 the people looked
towards Nadir Khan. At that time Afghanistan, Iran and Turkey were the
only independent states of Muslim, free of the direct colonization so Iqbal,
felt pride on the liberty of their Muslim brother in the aforementioned
countries. Thus, some of his critics believe that he has taken the task of
being pro-monarchy.272
271 Dar, B.A. (1977). Iqbal’s Philosophy and Education. Lahore: Sheikh Ghulam Ali.
Pp. 65-66 272 Chughtai, M.I. (2014). Iqbal: Afghan and Afghanistan. Lahore: Sang-e-Meal
Publication P. 170.
218
Moreover, the critics assert that Iqbal on the one hand expounded
and preached the philosophy for Faqir on the other hand; he promotes the
ideas of love for monarchy. Thus, they claimed that is the contradiction of
his thoughts. To prove their claim, they cite the instance of his affection
for Amanullah Khan, Nadir Khan, Zahir Shah and Nawab of Bhopal
etc.273 if the situation is logically examined; there appears some weight in
this assertion of his critics. As a modern thinker of the twentieth century
and as a lover of Islam, he should have been anti-monarchical, must be
pleased with the fall of monarchy. Iqbal was so shrewd that he knew the
conspiracy to oust King Amanullah from the throne, engineered by Mullas
and British imperialists, to bring instability in the country. He was also
aware of fact that the Mullas brought chaos in the country and British put
it into jeopardy; while, Russians engulfed the state of Afghanistan for their
own interest. He thought that in the milieu of an illiterate, backward
population of Afghanistan, the western democracy at that very point of
time was neither possible nor feasible. Besides, Iqbal had the knowledge
about the democratic states’, policies and their implementations. Thus, he
believed that they were plundering the poor countries. But Iqbal himself
was living in a colonized country, whose masters belong to a great
democratic country; and Iqbal was not accepting such democracy. Hence,
he believed that they were anti-democrats, because that democracy means
the rule of majority, but, where was the rule of majority in India. A
microscopic minority of few thousand whites accompanied some of their
black puppet were plundering more than 400 million people of undivided
India. So in the given situation, Iqbal was concerned with the restoration
273 Macmunn, Lt. Gen. (1986). Afghanistan. Lahore: Sheikh Ghulam Ali, Pp. 38-40.
219
of freedom of the Muslim States, under any form of government, even
monarchies, which could, at least inspire religious, cultural and spiritual
aspects of Muslims, so he approved monarchy in Afghanistan, which was
better for the well-being of the Muslims of Afghanistan instead the
democracy in India. Iqbal was not interested in any particular ruler in
Afghanistan. When conditions of Afghanistan went out from the hand of
Amanullah and Kabul was occupied by Bacha-Saqa in early 1929;274 Iqbal
perturbed too much. Rumours that Bacha Saqa had taken only Kabul and
some other areas, while Qandhar and Herat were still in the hands of loyal
forces of Amanullah Khan. At that time Iqbal gave his comment, that the
Government of Amanullah Khan must be restored in Afghanistan because
it brought stability in the region. He understood the causes of the downfall
of Amanullah which were as following:
1. Premature implementation of social reforms.
2. Having no confidence with the Army.
3. The orthodox Mullah’s negative role.
274 Habibullah Kalkani (an Illaqadari in Koh-e-Daman Woluswali of Kabul Province)
nicknamed Bacha Saqao, the only non-Pashtoon, who came to the throne of Afghanistan, incidentally, like many in history, finds, not an honourable treatment
with the historians. He ruled for approximately nine months – January 14 to October
12, 1929. He worked all along against many odds and stood stoutly against seasoned
Nadir Khan and frustrated his every manoeuvre. Nadir’s defeat at Gardez in April
1929, its fall to Bacha makes a pathetic reading in Shah Wali’s memories. Bacha lost
as he was a Helot. The British initially welcomed his arrival; recognized him and
when Nadir appeared on the scene, they withdrew their legation persuading other
powers to follow them.
220
As, Iqbal’s comments that the role of Mullah Shore Bazar,275 was
very negative during the time of Amanullah’s reforms in Afghanistan.
Iqbal, in his interviews with Tribune on February 26th 1929, issued a
categorical and comprehensive statement, which was later on published by
daily Inqilab276 Urdu on 1st March, 1929; as under:
“The people of India have great interest in the unity and solidarity
of Afghanistan, political decline of west and Central Asia shall adversely
affect the development of India and China. The politicians of these
countries should shun narrow political thinking and with a broader out-
look adopt such a policy which aims at achieving these goals.”
In my personal opinion and in the greater interest of Asia, the
Government of Amanullah Khan should remain intact. But it is very
difficult to say as to what led present situation to arise. Whatever we see in
the newspapers, major part of it which is incredible and I personally do not
give credence to the reports which reach us through the individuals, who
claim to have come from Kabul. It is simply impossible to say as to what
275 “Shore Bazar Suke Dee”Is the title of the book means who are Shore Bazars? It has
published both in Dari and Pashto languages. Shore Bazars were that religious family
that played active role in the removal of King Amanullah Khan in 1929. Vladimir
Boyoko argues in his article entitled, “the origin of political parties in contemporary
Afghanistan in the light of new Archival data” that the pamphlet published in
Bombay by Abdur Rauf Benawa and Ghulam Hasan Safi and distributed at Kabul. 276 In 1927, “Inqilab” started in India and “Anees” in Afghanistan. The two newspapers
“Inqilab in Lahore, India and “Anees” for Kabul in Afghanistan in 1927. In
Afghanistan Fazal Mahmud Makhfi an Indian worked as the translator of English
and Pashto, whiles the Inqilab, was started by Maulana Ghulam Rasool Mehr and
Maulana Abdul Majeed Salik. Inqilab was basically the propagator of the
philosophy of Dr. Iqbal. In this regard when Iqbal paid a visit to Afghanistan it was
extensive and comprehensive coverage by Inqilab. Inqilab publication was stopped
in October, 1949.
221
position Amanullah has in Qandhar, or to what extent the fact of his
having reached Herat is true.
When asked to comment on the reasons of the failure of
Amanullah, Iqbal stated “In the light of what I have said earlier, it is not
easy to say anything about it.”
It appears that the king has made undue haste in implementing his
reform. It might be one of the reasons that he did not pay full attention to
his army. He may also be guilty of affecting a real development in
Afghanistan contrary to the thinking of orthodox Mullah; so that some
Mullahs turned against him.277We received reports to the effect on the
parts of some like Mullah Shore Bazar who was among the leading
signatories, but in the mean time he played a significant role during the
277 Amir Amanullah Khan started a series of reforms to modernize Afghanistan, when
he returned from Europe in July 1928. In this way, the hostility of the Islamist group
increased, under the Mujaddidi’s of Shore Bazar. The brother of Fazal Umer (Sher
Agha) who had been in self exile in India since 1926; and was lobbing against Amir
Amanullah Khan, he gathered more than 400 Mullah to fight against Amanullah. He
sent them under the patronage of his brother Gul Agha (Sadiq Muhammad)
proceeded towards Khost with 400 signatures of the theologians against Amanullah
in the mid-September. Thus in November 1928, rebellion broke out in the Eastern
parts of Afghanistan and he was arrested. According to a report he was known as
Sher Agha (Real name was Fazl-e-Umer), member of famous family of Shore
Bazars. He was expelled from Afghanistan because of taking part in a movement
against Nizamnama, that resulted in rebellion. He went to different places in India and finally settled in D.I.Khan in order to arouse the sentiments of Afghan nomads
against the Amir. Shah Agha was the head of Hazrat family, who was living in the
apartments behind and above the dark shops in the narrow covered streets of Shore
Bazar. Shah Agha was liberal and a good friend of the King Amanullah, but not all
Shore Bazars had such intimacy with the king. Shah Agha died in 1923. Sher Agha
was honoured by the king Amanullah as “Light of the saints), for his services in
motivating the tribes during the war of independence. But later on Sher Agha
opposed the reforms of the King Amanullah and left for India.
222
insurgency against Amanullah Khan. It is still in obscurity that why he
changed his opinion and work against the policy of the king.278
Thus Iqbal declared, “Its undeniable fact that the clash between
orthodoxy and liberal Muslim has been started in the Islamic world: I
know that the orthodox Mullas would not surrender so easy. It would be
very crucial for the Muslims reformers not only to look into the real
traditions of Islam but to examine it in depth according to modern world.
In this way, he further elaborated that a thing which has no importance
should be kept aside and the meaningful should be considered; and the
illogical traditional values should also be ignored, which creates hurdle in
the progress and needs of the time. The development of the social culture
teaches the people only.279
Iqbal kept himself actively abreast of the developments taking
place in Afghanistan. It was Amanullah, who finally lost his reign and left
Afghanistan.280 Thus Kabul came under the rule of Bacha Saqa. The
people of Afghanistan and Muslims of India look towards General Nadir
278 Hamid, Dr. M. (199). Iqbal and Central Asia. Peshawar: Biannual Research journal,
Central Asia, issue No.29, Area Study Centre, University of Peshawar. P. 47. 279 Hamza, F. M (1975). Safar Namah-e-Iqbal. Karachi: Maktabah-e-Miyar. Pp. 27-29. 280 When Amir Amanullah Khan decided to visit western country, he reached Bombay
via Chaman in 1928 and was given Royal welcome. In a meeting of Jamiat-e-Khelafat, the Ali brothers welcomed him, first, where Maulana Saukat Ali delivered
his address in Persian language. He was presented with a salutatory address by the
Jamiat-e-Khelafat bashin dagan Shehr Bombay and Jamia Milli Islamia from there
he flew towards Europe in an aeroplan named as “Rajputana”. After journey to
Europe, he came back via Iran, Herat, Kandahar and Ghazni reached Kabul in 1928.
Amir Amanullah Khan abandoned the throne in favour of his brother, Amir
Inayatullah Khan and left Kabul for Kandahar accompanied by the Queen. In
apposition to Bacha Saqa, no soldier of the Royal Cavalcade did receive any injury.
223
Khan to save Afghanistan, who was at that time staying in France as an
Ambassador.
AS INDIAN, THE SERVICES OF NADIR KHAN TO
AFGHANISTAN:
Nadir Shah was born at Dera Dun, in India on the 9th of April,
1883. His father the late Sardar Muhammad Yousaf Khan was grandson
of Sardar Sultan Muhammad Khan, brother of Amir Dost Muhammad
Khan, the founder of the Muhammadzia dynasty and his mother was the
daughter of Wazir Muhammad Akbar Khan.281 His mother was a princess
of the Saddozai dynasty, who claimed descent from the Mughals of India
as well. He spent childhood and received his early education at Deer
Dun282. At the age of seventeen, he had the opportunity to go to his father
land for the first time283. It was at the age of twenty, Amir Habibullah
Khan appointed him as a commander, of a regiment and soon after he was
promoted to the rank of Brigadier. Thus, he had the opportunity to visit
India accompanied with the King. In 1913 he was elevated to the rank of
C-in-C of Afghanistan. On the outbreak of war with British in 1919, the
Third Anglo-Afghan war, he was commanding Afghan forces operating on
the Thall (Tal) and Waziristan front, where he succeeded in capturing
many British positions in the wake of many reverses on the other fronts.
281 Sultan Khan, the founder of Pakistan Rural Support Programe, has given interview to
the Daily Aaj Sunday Magazine on 21st March 2015. He narrates that his grand
maternal grandfather belonged to Dara Dun, when Amir Amanullah Khan was
dethrone by the British; at that time so many Afghan refugees came to Dara Dun;
they were very modern. In this way my maternal grandfather was appointed as the
administrator of Afghan Refugees affairs in Dara Dun at that time. 282 Awan, Z. A. (1994). Iqbal and Afghanistan. Peshawar: unpublished Ph.D Thesis
submitted to Area Study Centre, University of Peshawar. P.123. 283 Haq, N. H. Sayahat-e-Iqbal. Peshawar. Kitab Markaz. Pp. 89-90.
224
He maintained in that position till the peace treaty of Rawalpindi.
Thereafter, he was appointed as the first war Minister of Afghanistan, but
he resigned in 1923 from that position due to the conspiracy of Royal
Court intrigues.
Due to his deteriorative health, he came to Bombay by air; and
reached by train to Lahore, where Iqbal welcomed and received him, it
was their first meeting at Lahore Railway Station.284 In that meeting Nadir
Khan said, “O you are Iqbal” “I thought you bear a long beard”. In this
way Iqbal also presented his mental picture of Nadir Khan, by saying “I
thought that you might be big General, but you are so lean”285. It was a
very cordial meeting between the two personalities286”.
Dr. Iqbal was fully aware that Nadir Khan has the capability to
restore peace in Afghanistan and could brought prosperity among the
masses. So that the people of India particularly Iqbal was passionately
awaiting the arrival of Nadir Khan to India. Thus Nadir Khan has also
been aware of the sentiment of Indian Muslims for the people of
Afghanistan and for himself. Now, Iqbal and other Indian Muslims offered
their present to Nadir Khan, which was a bag full of money, despite their
own economic problems. According to a reliable source it is said that the
284 Nadir Khan’s arrival along with his brothers Sardar Hashim Khan and Shah Wali
Khan at Bombay from Europe in 1929 was publicly welcomed by Muslims of India.
Maulana Muhammad Ali escorted him from Bombay to Lahore. 285 Shahid, I. U. (1998). Iqbal and Afghanistan. Islamabad: Unpublished M.Phil Thesis,
submitted to Allama Iqbal Open University Islamabad. P. 110. 286 Rahi, A. R. (1978). Iqbal Awr Syed Suleman Nadvi. Lahore: Raz-e-Iqbal. Pp. 69-71
225
bag was containing five thousand rupees, which was a very handsome
amount at that time.287
Nadir Khan accepted the present and offered his thanks to them
and he returned it back with thanks, while Iqbal insisted to keep the gift. It
shows the intimacy between Nadir Khan and Iqbal as well as the
emotional relationship of the Muslim masses both India and
Afghanistan.288 It was 28th November, 1929, Nadir Khan on his way to
Afghanistan via Peshawar, was welcomed cordially by the people of
Peshawar.289In Peshawar he stayed at the residence of Mirza Abdul Hakim
(Afghan Trade Agent) and then he shifted in Dean’s Hotel. Later on, he
left to Alizai, Kurram Agency and choose it as headquarter from that very
point he was helped by the Pakhtoon tribes, who were living on the
boarder side of Afghanistan.
The correspondence was mostly about the war and the funds which
were being collected by Iqbal from the Indian Muslims. The fund was
given the name of Hilal-e-Ahmar. Besides, Iqbal and the other Indian
Muslims advertised the needs of contribution for Nadir Khan’s war efforts
287 Yousafi, A. B. (1968). Sarhad awr Jadu Jehad Azadi. Lahore: Markazi Urdu Board,
Lahore. P.475. 288 Nadvi, S. S. (1978). Iqbal Syed Suleman Nadvi ke nazar may. Lahore: Bazm-e-Iqbal
Club. Pp. 110-12. 289 Maulana Zaffar Ali Khan came to Peshawar accompanied with Nadir Khan. The
people of Peshawar organized a public welcome for him; and arranged a meeting in
Shahi Bagh. They also collected sizeable donation to help Afghanistan. Later on,
Nadir Khan and his two brothers crossed the Durand Line via the Afghan Fort of
Matun, in Khost province.
226
in the newspapers because every capable person in India could
contribute.290
“Brethren in faith and the youth of Islam”
You are aware of the conditions prevailing in Afghanistan. Life of
Millions of Muslims of Afghanistan and existence of thousands of square
miles of its land are in danger. As sympathetic and self-respecting
neighbours of Afghanistan, it is the duty of the Muslims of India to rescue
Afghanistan out of from distraction as bravely as possible.”
Moreover, Iqbal and the Indian Muslims had established a society
known as Hilal-e-Ahmar to help the wounded soldiers, widows and
orphan in Afghanistan.
Keeping in view the sensitivity of the situation, the society decided
to raise more fund as soon as possible. Besides, the society provided the
290 General Nadir Khan stationed at Ali Khel when Nadir Khan anticipated success, he
was given financial support by the English/British and one who supported him in
individual capacity was Dr. Ghulam Mohammad since long living in Afghanistan,
was having Pharmaceutical business relations in the name of M.A Hakeem and
Brothers in Peshawar (This medical store still exists in Peshawar Soekarno Chowk,
Khyber Bazar). The elder son of Mr. Ghulam Muhammad, Mr. M. A Hakeem was
allowed to stay in Afghanistan by Nadir Khan; and his younger son Mr. Agha
Ghulam Ahmad Gul had got a prominence in the film industry at that time. During
the Ali Khel stay, correspondence between Nadir Khan and Allama Muhammad
Iqbal took place. The letters from Ali Khel were convened to Hakeem brother and from there transported to Lahore by Allah Bakhsh Yousafi. Allah Yousafi Bakhsh
said that my friend, Majeed Salik the editor of the Daily Inqelab was also supportive
in the process of communicating letters to Dr. Iqbal. Nadir Khan was successful –
the tribal supported especially the Wazir tribe supported Nadir Khan and Sardar
Shah Wali Khan conquered Kabul and then Nadir Khan ascended the throne. Nadir
Khan issued a newspaper “Islah” (reformation) from Ali Khel in cyclostyle, when its
first issue was published from Kabul and placed before Iqbal by Allah Bakhsh
Yousafi, he remarked Nadir Khan as succeeded.
227
services of volunteers, who work in a disciplined manner around the
clock.
This statement was also being published in the Newspapers “I
frequently appeal to all my serious and sincere friends who have love for
Islam in their hearts and I also appeal to the members of local
organizations who are willing to actively cooperate with the “Nadir Khan
Hilal-e-Ahmar Society” to contact Qureshi Sahib in the Barkat Ali Islamia
Hall. I request them to spare some of their time from other activities and
spend it on the activities of our society. I assure you that your working
with us in Lahore is equal to going to Afghanistan and helping Nadir
Khan291”.
The efforts of Dr. Iqbal regarding to the peace and prosperity in
Afghanistan even appreciated by the King Nadir Shah; who expressed his
gratitude in one of his letters to Iqbal (written in Persian). Some of the
letters of both Nadir Shah and Iqbal are as following:
“You have won the hearts of the people of Afghanistan and myself
through your sublime and sympathetic sentiments which you
possess about the devastating conditions prevailing in Afghanistan.
Afghanistan is on the verge of destruction. This helpless nation is
face to face with a trauma. At this critical moment Afghanistan
needs the help and service of its Indian brethren. Whatever
measures you have taken as a good will gesture are of immense
help for us. Especially the problem of monetary help which I have
291 Vahid, S.A. (n.d). Introduction to Iqbal. Karachi: Pakistan Publication. P.63-64.
228
projected and conveyed to my Indian brothers through the column
of “Islah” is receiving encouraging responses. I am sure that you,
who are spiritually involved in our struggle and travail, will take
more steps in this regard and oblige the grief stricken
Afghanistan.292
“Iqbal kept working on the front of fund raising relentlessly. He
wrote letters to his friends to this effect and kept on propping up Nadir
Khan’s movement for the restoration of normallency in Afghanistan,
through his own way. There is evidence of his having received a donation
of Rs.10/- (a big amount at that time) from one of his friends, Mr. Jamil of
Banglore, whom he had contacted for collection of donation in
Bangalore”293.
Dear Mr. Jamil
“Thank you for your donation of Rs.10/- for the Hilal Ahmar (Red
Crescent). I will send this donation to the secretary of the society to be
deposited in the Bank. I am hopeful that friends in Bangalore will respond
generously to my request for the monetary help” I have wired Seth Haji
Ismail, Editor “ Alkalam, and Abdul Ghafoor to this effect.
“Please do not forget to remind them of our duty to our Trans
Indian brethren. The integrity and independence of Afghanistan is a great
asset to the Musalmans of India as well as for the Middle East.”
292
(1987). The Daily Pukar. Islamabad. 293 Chughtai, M. I. (2004). Iqbal: Afghan awr Afghanistan (Urdu). Lahore: Sangi meel
Publication. P.103.
229
Later on Bacha Saqa was executed with his eleven companions and
King Nadir Khan gradually consolidated his position.294 When the dust of
the turmoil started settling in Afghanistan, he heaved a sigh of relief. On
the successful completion of the Mission of Nadir Khan, Iqbal was full of
contentment.295 His contentment is evident from a letter that he wrote to
his friend Mr. Jamil who was living in Bangalore. He writes:
“Afghanistan is settling down: Very few people in India know the
real causes of the revolution of that country. In my opinion there is no
chance of king Amanullah’s return. King Nadir Shah is doing his best to
put the country on the way to progress. He is very much loved by the
Afghans. Being a half Punjabi, because his mother was born and brought
up to Lahore.296
Nadir Shah after assumption of power restored peace to the
beleaguered country and started a programme of national reconstruction
and development.297 Iqbal kept himself informed of the affairs of
294 Khan, Dr. M. A. (1979). The Second Afghan Constitution 1931-1943 (Part-II).
Peshawar: Biannual Research Journal, Central Asia, University of Peshawar issue
No.3. P.55. 295 The Executive Board of the Muslim Conference in its Lahore Session in December,
1929 hailed Nadir Khan’s accession to the power of Afghanistan. 296 Awan, Z. A.(1994). Iqbal and Afghanistan. Peshawar: Unpublished Ph.D Thesis,
Area Study Centre, University of Peshawar. P.170. 297 Nadir Shah, the founder of Yahya Khel Dynasty which is a branch of Barakzai
group. He was a very shrewd man; and kept please both the Mullahs and the British.
The former were made the custodian of Sharia Law while the later were pleased by
not interfering the eastern borders as well as disassociation both inside and outside of
Afghanistan particularly Chamarkand based Indian revolutionaries and Freedom
Fighter in the proximity of Afghanistan border. Besides, he considered modern
230
Afghanistan. On the invitation of Nadir Shah in 1933, he visited
Afghanistan as a royal guest. During the visit, he had three meetings with
Nadir Shah. He wrote versified travelogues entitled as “MUSAFIR” in
which he narrated, albeit poetically, his impression of Afghanistan and
meetings with the monarch. Just a week after Iqbal returned from Kabul,
an Asian’s bullet took the life of this friend of Iqbal and thus ended the
chapter of friendship of the two great men.
Besides paying a comprehensive tribute to Nadir Khan in the lines
of his mathnawi “Musafir”, Iqbal also composed a poem under the title of
Nadir Shah Afghan and included it in his collection, Bal-e-Jibrial, in
1935.
Iqbal visited to Afghanistan due to his intimacy with the King
Nadir Shah in particular and his sympathy for the people of Afghanistan in
general. He was invited by Nadir Shah after consolidation his regime.
When Iqbal received invitation letter from the King, he moved towards
Afghanistan with great pleasure, because, it was once his dream to visit
Afghanistan. In the invitation, it was mentioned by King that Iqbal had to
stay in Kabul and would deliver his valuable lectures, for the future
planning of education to the people of Afghanistan.298
The visit for Iqbal was not merely a sightseeing trip of a foreign
country. Afghanistan for him was not like any other country and it was the
country of his dreams. Thus, he had never shown so much enthusiasm
education to uplift the country so he promoted modern education in Afghanistan too
by gaining the support of orthodox Mullas. 298 Ruhpoo, S. (1977). Iqbal-aw-Afghanistan, (Persian). Kabul: Ministry of Information
and Culture, Behqi Kutubkhana. Pp. 29-31.
231
with regard to visit of any other country. But the prospect of this travel
made him almost forget all other things before and during the days of the
visit. This was purely an educational trip, on the other hand, the people of
Afghanistan were so passionately waiting Iqbal that he should have
reached in Afghanistan before the Jashn-e-Istiqlal(Celebration of
independence) festival started on 13thOctober, 1933, and must
participate.299
However, the poet of the East showed uncommon interest in this
scheme. He was on his toes for this visit. This is borne out by the fact that
he wrote as many as ten letters, one every fourth day to Suleman Nadvi
alone, in the forty days in the intervening period between 10 th September
and 19th October 1933.300
The apparent purpose of Iqbal’s visit was for tender academic
advice to the Afghan Government regarding the establishment of a
University in Afghanistan. This is clearly borne out by the statement of
Iqbal issued on 19th October 1933, just two days before his departure to
Afghanistan, as under:
“An educated Afghanistan would be the best friend of India. The
building of a new University at Kabul and the development of the Islamia
College Peshawar into another University on the western border of India
299 Rafiqi, A. R. K. (2004). Sair-Iqbal-Shanasi-Daar-Afghanistan. Lahore: Iqbal
Academy. Government of Pakistan Ministry of Cultural, Sports and Youth Affairs.
P.12. 300 Khan, Dr. M. A. (1982). Task before Pakistan. Peshawar: Biannual Research Journal
issue No.5, “PAKISTAN”, Pakistan Study Centre, University of Peshawar. P.5.
232
will very much helpful to uplift of the shrewd Afghan tribes, who inhabit
the country that lies between India and Afghanistan frontier.301
Iqbal further elaborated that his Majesty, the King of Afghanistan
invited us to advise his education Minister on the matters concerned with
the proposed University at Kabul; that our duty to response the invitation.
It appears from the various publications emerging from Kabul that the
younger generation of Afghanistan must be proved themselves fit for the
modern knowledge. The Afghans are fine people and as Indian it is our
duty to help them to advance as much as possible in the field of education.
There are very clear indications of the development of new consciousness
in the people of Afghanistan we might be able to advise them on the
matter of Education. Personally, I believe that complete secularization of
education would not produced good results anywhere, especially in
Muslim country like Afghanistan. Every country has its own needs and its
educational problems must be addressed and solved in the light of their
needs.”302
On arrival on 23rd October, they stayed for the night in the
“Mehman Khana” (Guest House) all by themselves and had their dinner in
the Guest House and were allowed to take rest till next morning, when
formal meetings with the authorities of Education Department of
301 Yousafi, A. B. (1968). Sarhad-aur iddo-Jehad-e-Azadi. Lahore: Markazi Urdu
Board. P. 475-477. 302 Shafi, S. (1962). Tareekh-e-Soba Sarhad . Peshawar: University Book Agency. P.
481.
233
Afghanistan took place on 24th and 25th October morning. The minutes of
these meetings were taken by Ross Masood303.
It appears that the formal business meetings on two successive
mornings had concluded and their advisory mission was completed as no
third formal meeting had been reported. The rest was just ceremonious,
lunches, dinners, feasts and receptions.
Iqbal, in his historical address in Afghanistan, proclaimed that
Afghanistan needs a hero, who, breaks through this tribal life and effects a
national unification. I am happy that Afghanistan has got that vary hero; to
him it was waiting for long. I firmly believe that his Excellency Nadir
Shah has been appointed by Almighty God to make Afghanistan on
exemplary country and nation in the world. Now it is the duty of the youth
of this country to consider their hero as a great leader in the matters of
education and training, because his life is full of sincerity, selflessness and
truthful love for the country and for Islam.304
When Iqbal arrived in Lahore on 5th November, 1933 he issued a
formal statement on behalf of his co-traveler Sir Ross Masood and Allama
Suleman Nadvi on the next day which is as following:
The most important thing to which we observed in Afghanistan is
the complete safety of life as well as prosperity life. It is a very remarkable
achievement of Nadir Shah, within a short space of time he brought peace
and prosperity. If we look back in half decades; a wide spread rebellions
303 Vahid, S.A. (n.d). Introduction to Iqbal Karachi: Pakistan Publication. P.64 304
Chughtai, M. I. (2004). Iqbal Afghan and Afghanistan. Lahore: Sang-e-Meel
Publications. P. 617.
234
were in the country. On the other hand it was very fascinating that all the
Ministers were very much devoted and sincere towards their assigned
duties. The common publics also became sensible in Afghanistan that
there is no difference between a common man and a mullah. Thus, the
government of Afghanistan is very invested to promote themselves on the
path of modernization; and to develop a good relation with its
neighbouring countries. For the achievement of these, the government of
Afghanistan has established Kabul University. It would be helpful for
them not only in the field of policymaking but also in imparting higher
and medical education as well as in the field of Civil Engineering.
Moreover, a road is being built from Kabul to Peshawar; and it would be
completed within two years. A road leading to Russian frontiers has
already been completed and an obvious importance as it brings Central
Asia nearer to Central Europe. Besides, we had the honour of a long
interview with his Majesty the King of Afghanistan, whose sole desire was
to see his country flourishing in peace, and amity with its neighbours.305
It was very heart breaking news for Iqbal, on the third day of their
arrival in India; King Nadir Shah was murdered in Kabul on 8thNovember
1933.306 The news shocked Iqbal very much. He immediately wrote two
305 Marwat, F. R. K. (1985). The Basmachi Movement in Soviet Central Asia. Peshawar:
EMJAY BOOKS International. 1985. P.129. 306 Nadir Shah’s death was woefully mourned by the All India Muslim League in its
Delhi Session in Nov, 1933. In 1934, when Afghanistan joined the league of Nations,
Sir Agha Khan (Sultan Muhammad), the Indian Governments representative
welcomed Afghanistan’s entry to this body on behalf of the Indian people in general
and Muslims of India in particular. At that time some young Muslim students like
Chaudhury Rahmat Ali, Aslam Khattak and Sardar Inayatullah Khan of Charsadda in
Cambridge were writing their pamphlet, “Now or Never” a dream-land of Pakistan in
which Afghanistan found a manifest position. A large number of Indian Muslims
235
condolence messages for Muhammad Zahir Shah, son of Nadir Shah and
Sardar Hashim Khan, Prime Minister of Afghanistan, on 15thNovember,
1933.307 The translation of a message sent to Zahir Shah was as under:308
“The death of his Excellency Muhammad Nadir Shah has shocked
me personally. I had the honour of knowing the martyred King for the last
so many years. I could not forget his love and affection. God almighty
may rest his soul in peace, and his memory may remain the source of
guidance for you to serve to the state of Afghanistan”.309
On the other hand, the translation of the message of Sardar
Hashim Khan is as under:
“I am immensely grieved to know about the treacherous murder of
his Excellency Muhammad Nadir Shah, God may rest his soul in peace
and have mercy on him. He was the savior of Afghanistan and one of the
great leaders of the world. His loss will be felt all over the Muslim world.
served with missionary zeal for considerable years in Afghanistan, on insignificant
remunerations as it was a service to Islam and to their own kith and kin. 307 Afghanistan passed through worst kind of internal rivalry and intrigues, all revolving
around the throne seldom coming to surface on account of British vigilance and timely advice to the contesting parties. The groups were Hashim versus Shah
Mahmud, the two uncles of King Zahir Shah. Hashim was King’s step uncle while
Mahmud real. The Hashim clique included his real nephews, Daud and Naim. Shah
Mahmud received support from the king in his moves and countermoves. The British
foreign office record is replete with this account but it never passed on to the public.
The efforts of the king and those of Mahmud led to Hashim’s ouster in 1946. Daud
then led the group and ousted Mahmud from Prime Minister-ship in 1953. The king
then unleashed his manoeuvres against Daud resulting the latter’s fall in 1963. Daud
did not however, sit idle and worked underground for his turn which came in July
1973, when through a coup Daud toppled Zahir’s monarchy and introduced
presidential form of government. 308 Iqbal, A. M. (1935). Bal-e-Jabril. Lahore . Iqbal Academy. P.15. 309 Rafiqi, A. R. K. (2004). Sair-e-Iqbal Shanasi dar Afghanistan. Lahore: Iqbal
Academy. P.69.
236
His personal courage, piety and his love for Islam and Afghanistan will be
a great source of inspiration and motivation of action for the generations to
come. Please convey my sympathy to king Zahir Shah, Sardar Shah
Muhammad Khan other members of Royal family. God Almighty may
give you strength and patience to bear this loss”.
It is here worth mentioning that on return to Lahore Iqbal started to
write his impressions of the fourteen days journey in the versified poem,
which on completion in August 1934, and published in the book form
under the title of “Musafir” (Traveler). This versified travelogue is written
in Persian Language. The Mathnavi genre of poetry has been used for this
poem. It consists of 291 couplets or 382 lines distributed in eleven
independent poems and a 23-verse Ghazel.
The title and content of poem are as following:
1. Nadir Shah: First poem of the book deals with the capabilities of
Nadir Shah.
2. Address to the people of Afghan borderland: The 2nd poem is
entitled “an address to the inhabitance in the boarders of
Afghanistan and British India. The poet advices them to be unite
first and have sympathy for their Muslims brethren; thus the
poet has a very great optimistic expectation from them. He also
advices them to make Jamaluddin as their role model.
3. The traveller enters the city of Kabul and presents himself
before the King of Afghanistan.
237
4. At the mausoleum of King Babur. In this poem Iqbal attributes
to the founder of Mughal dynasty.
5. Journey to Ghazni and visiting the grave of Hakim Sania: Iqbal
prizes the country that holds the bodies of such great men like
Sultan Muhammad Hakim Sania.
6. The spirit of Hakim Sania responds from the Heaven.
7. On the tomb of Sultan Mahmood (Ghazna)
8. Supplications of an emotionally abnormal individual in the
wilderness of Ghazni
9. Kandhar beholding the Holy Coat of the Prophet (Peace Be
Upon Him).
10. Ghazal
11. At the grave of Ahmad Shah Baba, founder of the Afghan
Nation; in this poem Iqbal pays rich tributes to the great King,
who created a nation of Afghans. He was not only a great
general and warrior but also a poet. His spirit makes
appearance and talks to Iqbal. The spirit asks Iqbal to tell the
secrets of philosophy to the son of Nadir Shah, who is now
King of Afghanistan.
12. Address to the King of Islam Shah Zahir Shah
Besides, there are some instructions for King Zahir Shah, from Iqbal.
Those instructions are as following, “keeping yourself conscious about the
changing situations in the world as well as in your country. It is your duty,
like your father, be friends with the scholars and talented people and keep
company with pious men, you must be vigilant as well as alert like your
238
father; and always assure that you are in a battle field and act like a
worrier. Be hard, and worked hard, energetic, brave and austere like great
Ali, cousin of Prophet (Peace Be Upon Him) without, following the
footsteps of Ali, there is no success for you and the Muslims. You ought to
make the Afghans to follow the spirit of Quran. Thus, the Muslim nation
should have two powers at its command, which are Knowledge – Ilumul
Kitab,(Science) – Ilmul Fitrat (knowledge of nature) and you should
promote them. As you know that the development of science and
technology is not the creation of the West alone. We once had this treasure
with us, but the west took it away. Take back your legacy of Science,
technology and knowledge. I hope that you would hold my thoughts and
philosophy near to your heart, so that you are not led astray.
Iqbal also highlights his great hope in the future of Afghanistan for
him even monarchy in the independent Muslim states was acceptable
rather than colonialism. This is a hypothetical assertion of worth making
that had he lived to see about forty to fifty decolonized independent states;
he would have changed his unconditional support for the monarchies. The
poem Mathnavi Musafir (Traveler) composed by Iqbal in August 1934 in
Persian verse form is reproduced in full text with verse to verse translation
in English rendered by this scribe as no English translation of this poem in
Pakistan or elsewhere.310
The affair of Afghanistan was always been one of the central
objectives of Iqbal.He remained in touch with the affairs of Afghanistan
310
Iqbal, A. M (1934). “Musafir”. Lahore: Iqbal Academy. P. 39.
239
after coming from Afghanistan. In the letter to his friend Raghib, on the
12th and 24thNovember, 1933.
Dear Raghib
Assalamo Alaikam
“I have received your letter just now, for which I am thankful to
you. I have returned from Kabul via Ghazni and Qandhar. The news of
assassination of Nadir Shah has caused me an unbearable shock as well as
for the entire Muslim world. He was a very pious and God-fearing King.
In Kabul such legends are attributed to him, who revives the memories of
Hazrat Abu Bakar, and Umar-e-Farooq. (May God be pleased with them),
the two pious Caliphs of Islam. I said my Juma Prayer with him in the
mosque of Kabul. I said another afternoon prayer under his leadership in
the Royal Palace. God may bless him.
I am hopeful that Afghanistan will not be plunged in any
revolution again (as a result of this assassination). As far as I understand,
the assassination was the result of private enmity and rivalry.48 May be the
murder of General Ghulam Nabi Khan had to do something with it. It is
absolutely wrong to get the conclusion that people want the return of
Amanullah. However, God knows better. As a result of our visit, Islamic
thoughts were amply generated”.
Yours Iqbal.
240
The second letter to the same address is dated 24thNovember, 1933
translation of relevant parts is given as under:-
November 24, 1933 Lahore
241
Dear Raghib,
Asaalamo Alaikam
“Peace prevails in Afghanistan. Afghan Parliament has passed a
resolution in Quranic words against Amanullah Khan.
The papers of Punjab are drumming propaganda in favour of
Amanullah, because the then regime of Afghanistan had rejected the
applications for financial help of these papers. I personally know this fact,
as I have read these applications myself…..today I have received a copy of
‘Al-Islah’ from Kabul, which carries a heart-rending speech of Sardar
Muhammad Hashmi Khan. This has made me weep profusely”.
What else should I
write?
Yours Muhammad
Iqbal
242
MULVI FAZAL MAHMUD MAKHFI’SSERVICES TO
AFGHANISTAN IN 1930S:
Maulvi Fazal Mahmud Makhfi, was another eminent scholar, who
rendered his services in the field of Journalism as well consultancy in
Afghanistan.311 He worked as a translator of English and Pashto for Bi-
weekly Anis (companion). On the other hand he offered his services as
anadvisor in the Court of Amir Amanullah Khan. Thus, he was considered
to be the pioneer of nationalism in Afghanistan.312
Maulvi Fazal Mahmud completed his primary education in 1898
and SSC from the Islamia High School Peshawar in 1900. He got
admission in Edwards College Peshawar. Later on he joined Darululoom
Agra, where he studied religious subjects for five years. For advance
knowledge, he was sent to Darululoom Deoband by his uncle. At
Deoband popped up his political sharpness; and thus, he entered the circle
of the favourite and trusted students of Sheikh-ul-Hind Mahmoodul
Hassan. On his advice, he joined Hizbullah movement. In Pukhtoonkhwa,
311 Maulvi Fazal Mahmud Makhfi belonged to Mamund tribe of Tarkalarni group of
tribes, basically from the village Dand Babukara in Bajaur. Later on due to some family conflict, his grandfather migrated to Manrogai “a small village in Dir”. He got
his pen name MakhIfi, means the mysterious or hidden one. For acquisition of
knowledge his family migrated to Charsadda where Maulvi Fazal Mahmud Makhfi
was born in 1882 at Mohallah Painda Khel, Charsadda. 312 Abdul Akbar Khan Akbar a landlord of Umarzai and a leading figure of the Khudai
Khidmatgar movement considered Maulvi Fazal Mahmud Makhfi his teacher and wrote that he topped the list of those figures who worked for an awakening of the
spirit of nationalism. He describes appearance of the Maulana as, “The clothes of
Maulvi Makhfi were always torn and footwear worn out. Sometimes, he was hungry.
But he did not lose heart even in the face of ignorant religious and spiritual leaders
and the people deceived by them. He was a man of firm determination. He was not
the type of leader who enjoy the luxury of cars and who deliver speeches on the
stage, but when they lose membership and ministry then they forget the nation and
Islam”.
243
Haji Sahib of Turangzai, Maulana Abdul Aziz, Maulvi Fazal Rabbi,
Abdul Ghaffar Khan were busy in the activities against the British.313 In
1910, the Sheikh-ul-Hind sent him in order to establish contacts with
Pukhtoon leaders.
According to Mohammad Shah Khial Kakakhel, Maulana Taj
Mohammad Mohtamim and Maulvi Fazal Mahmud Makhfi launched a
unique movement for awakening and survival of Pukhtoons. The Centre of
that movement was Gadar.314 Basically, it was a religious movement,
having the purpose of awakening and enlightening Pakhtoons in the
political fields, but it was openly opposed by the British Rulers.315
Thus, it shows that Maulvi Makhfi as a political preceptor and the
pioneer of nationalism. He held up his political links with India, and had
severely opposed the British. While at that time, the people could not talk
even in their Hujras against the British government. In this way he
considered that such type of political adventure is worship, so that he
313 In part Nadir’s coolness can be attributed to Red Shirts Progressive ideas and Abdul
Ghaffar Khan’s close ties with Amanullah, Nadir had reason to suppose that
Movement might be used against the Afghan monarchy and Afghan interests. But
really Nadir did not want to become involved in a military conflict with the British,
and he did not want to see the tribal belt make into an ideological and political base
for a movement that might easily turn against the Afghan throne. 314 It was 1915, a party, popularly known as “The Gadar Party” prone to the British
government in India; therefore, “Ghadrists” became it enemy. Later on, in 1934 the
Afghan Government: started to crake down the party, then after the party gradually
came to an end. Its most important leader “Gurmak Singh” was deported to Soviet by
Nadir Shah. But he came back soon and started to live in Southern Afghanistan by
disguising himself another leader Ishar Singh, arrested in India. The remaining
leaders were arrested and put to jail in Afghanistan by the government. 315 Javed, A. J. 1981. (1981). Haji Sahib Turangzai. Lahore: IdaraTahqeeq-o-Tasnif
Pakistan. P.297.
244
worked devotedly for awakening of the masses in most difficult
conditions.316
The British government considered him as his agent/spyof the
Soviet Union. It was mentioned by the British agents that “Mullah Makhfi
is believed to be a Bolshevik agent”. At that time, it was the most serious
accusation against a political leader. Another document, Fazal Mahmud
was reported as a follower of Mahmud-ul-Hassan. He had been assigned,
along with Saif-ur-Rahman and Fazle Rabi, to arouse the tribal people
across the border against the British government. He was responsible
largely for disturbance in tribal area in 1915. He held the rank of Lt. Col.
in the Junud-i-Rabbania (the army of Gold).
Haji Sahib of Turangzai instituted a number of advisory
committees in Mohmand Agency for publicity, to open Madrassas in
order to from a Jihadist force effectively with the help of Maulvi Makhfi.
The Haji Sahib sent the Indian revolutionaries including Maulvi Makhfi to
Kabul on 30th June 1916 to coordinate the strategy with Sardar Nasrullah
Khan against the British. He persuades his brother, Amir Habibullah Khan
to open a front of war. Although Sardar Nasrullah Khan was sympathetic;
and he supplied arms and cash for the movement, on the other hand Amir
was entirely leaning towards the British. According to government record,
members of that deputation visited Kabul occasionally and stayed with
Ubaidullah Sindhi.317
316 Yousafi, A. B. (1968). Sarhad awr Jado Jehad-e-Azadi (Urdu). Lahore: Markazi
Urdu Bazar. P.124. 317
Zalmay, M. W. (Asad 28, 1368 AHS). Zamung Ghazyian. Kabul: n.p. P.260.
245
Maulvi Makhfi stayed again in Kabul and joined the Jadidi
(Modernist) group. In July 1916, he visited the Haji Sahib of Turangzai
with a message from Sardar Nasrullah Khan. Maulvi Makhfi was also
involved in the assassination of Amir Habibullah Khan on 19/20th
February, 1919. He supported the ascension of Amanullah Khan to the
seat of Amarat. Amanullah Khan appointed a number of advisers from the
group of Indian revolutionaries, then living in Kabul, including Maulvi
Makhfi. The Amir was extremely popular in India as a great reformer and
political leader with deep sympathy for Indians aspiration of freedom.318
Maulvi Makhfi left Kabul in 1920, for Hashtnaghar via Bajaur and
held long discussions with Bacha Khan on the political and educational
conditions of Pukhtuns. However, it was guessed that the formation of
Anjuman-e-Islah-e-Afghania in 1921 was the result of those consultations.
The main objective of that association was popularization of education in
order to create awareness among the Pukhtuns against the British rule, as
well as, to bring reforms among the Muslims masses. The association
provided a good platform to Bacha Khan and his colleagues for keeping
effective contact with the people. The British government closed their
schools and arrested their supervisors and teachers.319
King Nadir Shah invited Maulvi Makhfi to Afghanistan for several
times. Thus,in 1931, he visited Kabul and discussed with Nadir Shah
about the situation in Afghanistan as well as British India. During his
discourse, he proposed to the King for the formation of an organization of
318 Marwat, Dr. F. R. & P. K. T. (2005). Celebrities of NWFP Vol-I & II. Peshawar: Nes
Awan printers. P.41-42. 319 Tendulkar, D.G. (n.d). Faith is battle Abdul Ghaffar Khan. Bombay: n.p. Pp. 33-36.
246
Islamic States in order to defend and develop the Islamic world
effectively. Nadir Shah rejected his proposal, so, he became depressed;
and left Kabul for Kama from Ningarhar province, there he pledged
allegiance to Saint Mohammad Sahibzada.
In the field of Journalism, Maulvi Makhfi worked as translator of
English and Pushto for daily Anis, Kabul.320 He also worked for Ittehad-i-
Mashriqi Jalalabad. He contributed his works in verse and prose to weekly
Pukhtoon published by Bacha Khan, and read poems in the annual
gatherings of Anjuman-e-Islah-e-Afghania also, which fetched awards. As
a press correspondent Makhfi provided news regarding the Holy War to
Al-Hilal published by Maulana Abdul Kalam Azad.
On 8th November 1933, Maulvi Makhfi came to Peshawar and
remained in contact with political leaders until his arrest in 1934. After his
release, the Maulana, along with his nephew and son-in-law Fath-ur-
Rahman, left for India on 23rd March 1936. He held long meetings with
Maulana Uzair Gul (prisoner of Malta), Supervisor of Dar-ul-Uloom at
Rorki, Maulana Hussain Ahmad Madani and Maulana Kifayat Ullah. He
also met Maulana Azad in Calcutta. Habib-ur-Rahman in Dhaka and Dr.
Abdul Karim in Habib Ganj. The main topic of their discussions,
320 The first publication of “Anis” (companion) Bi-weekly paper, was published in
1927. Although pages of Anis were filled with discussions of the nexus of rights and obligations binding the citizens and the government in a democratic state, the editor
did not shy from making his points through the poetry of the great Sufi mystics. The
editorial of June 10, 1928, entitled “Betaraf-e Hajj-e haqiqi” (toward true
pilgrimage), consist of a long point by Jalaluddin Roomi, describing the process
through which Byazid Bestami, a great Sufi master, is led to the discovery that the
house of God is in the hearts of the people and not a building made of bricks and
mortar. The relevance of literature to the contemporary situation, as Anis’s practice
shows, did not need to be at the cost of the entire heritage of the language.
247
consultations with consideration was the freedom. He also spent three
weeks with his nephew Siddique in Agra. On return, he settled in his
home-village Manrogai. There he was known as Manrogai Mullah.321
ALLAH NAWAZ KHAN SERVICES TO AFGHANISTAN
1930s:
Allah Nawaz was the son of Khan Bahadur Rab Nawaz Khan,
Honorary Magistrate, Multan, he was one of those eleven students who
transcended the boundaries and went to Afghanistan during the First
World War. It was 1915, Allah Nawaz Khan went to Afghanistan, after
completing his education from Lahore; and got Afghan nationality. There,
he became an Assistant Editor of the Itihad-i-Mashriqi in 1920.322 During
Amir Amanullah Khan era, the cabinet system had been introduced in
certain major cities like Kandahar, Jalalabad, Kabul, Herat and Jabl-ul-
Siraj. Besides, Kabul had newspapers in the drive for modernism. The
Afghan Salnamah for the year 1313 (1934), gives following information
on the Afghan newspapers:
321 Maulvi Fazal Mahmud Makhfi, at last left the temporary world on May 28, 1947 but
there is a great deal of controversy about his grave, among the scholars; according to
Ashraf Ghangin that Maulana Makhfi’s tomb is situated in Charsadda, while Abdul
Akbar Khan Akbar says that he died in Bajaur and buried there. According to Saifur
Rahman Saleem that Maulvi Makhfi’s coffen was buried in the Manrogai, Dir. He
left behind two sons, namely Abdul Akbar Khan and Fazal-e-Akbar. The former was
running a medical store in Kombarh, District Dir while the latter was running a medical store in Butkhela, Malakand. Fath-ur-Rahman, nephew and son-in-law of
Maulvi Fazal Mahmud Makhfi at Manrogai. 322 It was the first newspaper of the province of Nagrahar. It was founded by Nadir
Shah, the Raees (the Executive Head) of the eastern province in February, 1920. Its
editor Bahauddin Kashkaki, and was published twice a week (Saturday and
Wednesday). In the initial stages it one page paper, while later on it was increased to
four. It was published in two languages, Pashto and Dari, simultaneously. Later on it
was stopped.
248
Newspaper Year of issue Editor
Etehad-e-Mashraqi
(Jalalabad) 1298 (1919) Shamsuddin
Etefaq-e-Islam (Herat) 1299 (1920) Mir Mohammad Usman
Talue-e-Afghan
(Kandahar) 1300 (1921) Abdul Hye Habibi
Bedaar (Mazar) 1300 (1921) Abdul Samad Jahid
Etehad (Khanabad) 1300 (1921) Syed Mohammad Khan
Anees (Kabul) 1306 (1927) Mohammad Amin Khugiyani
Islah (Kabul) 1308 (129) Burhanuddin Kashkuki
The Salnama deliberately ignored Aman-e-Afghan edited by Abdul
Hadi Davi, which remained in circulation in Amanullah’s reign nor is
Sirajul Akhbar mentioned, which appeared from October 1911 to January
1919, first edited by Mahmud Tarzi and later by A.H. Davi, during
Habibullah time.
In the above mentioned newspapers, Maulvi Fazal Mahmud
Makhfi worked as translator (English and Pashto) for Daily Anees.323
Similarly, Allah Nawaz became an Assistant Editor of the Etehad-e-
Mashriqiin 1920.
323 Anees started in 1927, under the supervision of Mohyuddin Khan Anees. It was
twelve paged newspaper and was published after five days. It was a weekly
newspaper during the early days of Nadir Shah’s reign and in became a daily in 1929
with four pages in circulation.
249
It was the Waziri Lashker lead by Allah Nawaz that placed to
Nadir Khan on the throne at Kabul in 1929.324Later on, he was employed
Minister of Court in October 1929.325 In November 1929, he was
employed by the Deutsch-Afghanische Company as an interpreter of
Nadir Shah, who was striving against Bacha Saqa in1929. He was
appointed as Minister of Court and Equerry in 1929. Appointed as
supervise the work on Dar-ul-Aman, Government buildings in the new
capital, May 1930. In July 1930 accompanied the Minister of Justice to
Ghazni for negotiations with the Sulaiman Khel. Left Kabul for Berlin in
November 1931. In March 1932, again went to Europe and returned in
January 1933. In June 1933, he was appointed Minister of Public Works
but spent most of the year in the Southern Province in connection with the
disturbances there. Left Kabul on a visit to Europe, for medical treatment,
December 1933. Afghan Minister, Berlin, 1935-45. Later returned to
Germany where he lived in 1971. His son Ali Nawaz was president of the
Ministry of Commerce.326
THE SERVICES OF NAJAF ALI TO AFGHANISTAN IN
1930S:
Najaf Ali paid a brief visit to Kabul during the Kingship days of
Nadir Shah and translated a few books into Persian at the instance of the
King and his brother Sardar Muhammad Hasham Khan. The character of
324 The actual support came from the tribesmen of the Waziristan organized by Allah
Nawaz, a Multani residing in Afghanistan since 1915, thus placing Nadir Khan on
the throne of Afghanistan. 325 The ministry of court was held between 1920-27 by Yaqub Khan. 326 Adamec, L. W. (2008). Biographical Dictionary of Afghanistan. New Delhi:
Pentagon Press. P. 211.
250
Maulvi Najaf Ali was criticized, by some researchers, “Indian emigrants
(Maulvi Najaf Ali), who was later on identified as a British agent/spy
under the protection of Yahya Khel family in Afghanistan.327 Thus his
name appeared boldly in almost all political activities in Kabul”.328He died
in Pakistan in 1950.
To sum up this chapter, one can conclude that Iqbal was a well-
wisher of Afghanistan and its people. He supported the idea of a free
Afghanistan, a land where the Musalmans could practice and develop their
religious culture freely, without the yoke of colonization. His support for
the monarchy was purely to curtail the British interference in Afghanistan
in the name of Democratization. In this way he rendered both intellectual
and economical services for the uplift and betterment of Afghanistan. One
can summarize his services by his active participation in the Hilal-e-
Ahmar, fund raising for Nadir Khan and his visit to Afghanistan for the
educational planning. Moreover, his specific book of verses which is titled
“Masafir” (traveller). In the book, he mentioned about his visit and his
327 Those who fled to Pakistan, formed an anti-Yahya Khel party known as ‘Afghan
Democratic Party’ in the tribal area of N.W.F.P and Queta, with the collaboration of
the Pakistani Government. Abdul Hay Habibi, Abdul Wadood (brother in law of Dr.
Muhmudi), Mazrak Zadran (a staunch supporter of Amanullah, the father of Syed
Akbar) were some of the leaders of the party. They published a journal Azad
Afghanistan for propagating their views. The formation of the Afghanistan
Democratic party in the tribal territory of Pakistan by the dissident Afghans had
considerably upset the Afghan government. Pro-government members of the Afghan National Assembly condemned Habibi and declared him a traitor; but Dr. Muhamudi
and his group in the assembly strongly supported Habibi by declaring that all people
with public interest are friends of Habibi. Even Abdul Majeed Zabuli, who was
always criticized by the Mahmudi group, had made a common cause with the
progressive group, with a view of enlisting their support for pro-communist
propaganda in Afghanistan. 328 Tazi,S. Z . (1997). Saur Revolution in Afghanistan. Peshawar: Unpublished Ph.D
thesis, submitted to Area Study Centre, University of Peshawar P.89
251
impression about the Afghans which show his love and ambition for the
Afghan people.
Besides, Iqbal, other Indian Muslims played commendable role for
Afghanistan in different fields like education, newspapers, constitutions
and law making i.e. Najaf Ali, Allah Nawaz Khan andMaulvi Fazal
Mahmud Makhfi rendered their services in Afghanistan. They played their
role to modernize Afghanistan and their contributions were not less than
Iqbal. Though, they played dubious role under the banner of British
Imperialist of India, for the sake of their better future, because it is natural.
Though they had a suspicious role but their work for Afghanistan was
tremendously important.
CONCLUSION
The research is concluded in a nutshell that the Indian Sub-
continent has always been attacked from the North-West. The Aryans
came to India as invaders; and they pushed the local inhabitants
(Dravidians), towards the South regions or made them their slaves. In this
way they had a very deep rooted interest in India, on the other hand with
the passage of time, the British India had the same interest in Afghanistan,
thus the Indian revolutionaries for the liberation of their ancestral land
from the clutches of British Imperialists were repeating their past history.
Moreover, genealogically and historically, it has been proved that
majority of the population in divided India belonged to the northern
countries. The people of Central Asia came to India as invaders and they
naturally had the superior authority in arms; and became successful to
252
impose their culture on the local inhabitants of India. Hence, both the
countries had been sharing socio-linguistic and cultural linkages since
long. Majority of the inhabitants of British India held cultural links with
Afghanistan: They had been concerned with the socio-political
developments of Afghanistan since its inception in 1747. Afghanistan
remained a poor country throughout the course of its history, though it had
the finest manpower and land; but due to its decision-makers, who failed
to analyze the geo-political significance; and the two subsequent wars with
the British India in the nineteenth century. On the other hand, when the
British imperialists had acquired technological dominance over the
internal politics of Afghanistan; they started to provide them shelter in
India, as well as, assistance to check the frontiers from the invasion from
the north.
The historical evidence show close affinities of the people of both
the countries. There had been transmigration on both sides, having their
specific purposes like; to continue further migration in search of food or
fodder, political safety, preaching and teaching of their own respective
versions of Islam. The research has established, the general perception that
conquerors, Sufis, Saint, Muhad-e-seen and Mufassireen had come to
India from Afghanistan. So it leads us to believe that every thing in South
Asia came from the North on the other hand this study also reveals that
modernization, liberalism, democracy, journalism, constitutionalism, the
universal secular modern education even nationalism went to north from
the south: it means the aforementioned things moved to Afghanistan from
India. When the British occupied India; they started to Europeanize her
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subjects through Modern Education. Though, the Muslim of India resisted
in the beginning, but with the passage of time they became acquainted and
started to acquire modern education. On the other hand, such kinds of
modernization were spreading through out its peripheries and even
penetrate Afghanistan. Thus, the Amir of Afghanistan, as well as, a
considerable number of Afghans became acquainted with the
modernization. During the specific period of time i.e. 1880s to 1930s
many educated people were invited to Afghanistan by the different Amirs
from India. The Indian Muslims offered their services in various fields;
like journalism, education and state affairs. Those Indians, who rendered
their services like Sultan Muhammad Khan in the beginning he worked as
a translator in the Court of Amir Abdur Rahman, but within a short span
of time, he elevated to the position of Chief Secretary. He had remained an
ambassador for three years on behalf of the government of Afghanistan in
London. He has written controversial book entitled “The Life of Amir
Abdur Rahman”, according to some critics that the book is an
autobiography of Amir Abdur Rahman, while some believe that half
portion of the book is dictated by Amir Abdur Rahman and the remaining
is completed by Sultan Muhammad.
Afghanistan had been a monarchy since the middle of the
eighteenth century. The monarchy began with Amir Abdur Rahman. He
had established a centralized government; its main features were “Sharia”
and Customary Laws of the Afghan tribal society. The Afghans and the
Indian Muslims had launched Constitutionalist movements (Mashrootiat).
This movement was started by those graduates who got their education
254
from Habibia School taught by the Indian Muslims such as Dr. Abdul
Ghani, Najaf Ali, Hussain Ahmed and Muzaffar Khan Marwat.
Maulana Saif-ur-Rahman was appointed as Qazi Askar in the reign
of Amir Amanullah Khan. Besides, he went to Moscow on behalf of
Afghan Government and met with Vladimir Lenin. He also remained as a
Home Minister (Wazrat Mukhtar) in Afghanistan.
It was 1932, the Kabul Pohantoon(University) was established:
from India Allama Iqbal and his companion contributed intellectually.
They went there, to give them awareness about modern education. He
rendered intellectual services and financial support for uplift and
betterment of Afghanistan. One can summarize his services by his active
participation in the Hilal-e-Ahmar, fund raising for Nadir Khan, his
specific book of verses entitled “Masafir” (traveller) shows his love for
the Afghan people. Besides, other Indian Muslims played commendable
role for Afghanistan in different fields like education, newspapers,
constitution i.e. Najaf Ali, Allah Nawaz Khan and Maulvi Fazal Mahmud
Makhfi rendered their services in Afghanistan. Nadir Shah’s death was
woefully mourned by the All India Muslim League in its Delhi Session in
Nov, 1933. In 1934, when Afghanistan joined the League of Nations, Sir
Agha Khan (Sultan Muhammad), the Indian Government’s representative
welcomed Afghanistan’s entry into this body, on behalf of the Indian
people in general and Muslims of India in particular. At that time some
young Muslim students like Chaudhury Rahmat Ali and Aslam Khan
Khattak etc, in Cambridge were writing their pamphlet, “Now or Never” a
dream-land of Pakistan in which Afghanistan found a manifest position. A
255
large number of Indian Muslims served with missionary zeal for
considerable years in Afghanistan on insignificant remunerations as it was
a service to Islam and to their own kith and kin.Though, they played dual
role under the banner of British Imperialist of India. They had a suspicious
role, but their work for Afghanistan was tremendously important.
As Faiz Mohammad mentions in his work Hijrat-i-Afghanistan,
that he was influenced by the local Khilafatists, along with his comrades,
He decided to leave for Afghanistan via Dir and Asmar. He is the eye
witness and has the 1st hand information about the condolence meeting of
“Maulana Mahmood-ul-Hassan” along with all the prominent Indian
revolutionaries with Amir Amanullah Khan. In the meeting, the Russian
Ambassador, Skolinkov was also present. He was informed by Maulana
Ubaidullah Sindhi that one of their most trusted comrades, “Khushal
Khan” was caught by the Russians on his way back to Afghanistan; they
demanded his release, which the Ambassador promised consequently,
soon he was released. The aforementioned argument shows the respect
and honour of the Indian revolutionaries, who enjoyed at the court of the
Amir of Afghanistan as well their friendly relations with Russians.
Similarly, the British government considered Maulvi Fazal Mahmud
Makhfi as agent/spy of the Soviet Union. It was mentioned by the British
agents that “Mullah Makhfi is believed to be a Bolshevik agent”. At that
time, it was the most serious accusation against a political leader. Another
document, Fazal Mahmud was reported as a follower of Mahmud-ul-
Hassan. He had been assigned, along with Saif-ur-Rahman and Fazle
Rabi, to arouse the tribal people across the border against the British
256
government. He was responsible largely for disturbance in tribal area in
1915.
Qazi Abdil Wali with Haji Abdul Hassan of Peshawar was
arrested. A Muhajir, who was in the good books of Amir Amanullah gave
wrong information about Qazi Abdul Wali and termed him as a British
agent. Through the good offices of Bi Amman (Abida Bano), Qazi Sahib
was released. Faiz Mohammad proved himself a staunch supporter of the
Indian independence to such an extent that he was sent to Haji Sahib of
Turangzai along with a secret letter of Maulana Ubaidullah Sindhi.
Among those revolutionaries, some of them were openly spying,
like Abdul Haq-the British spy/agent. Abdul Haq belongs to Multan, lived
in Afghanistan and posed to be religious leader. He knew the art of literary
that is why he soon got a prominent position in the Afghan Court. He was
respected by all the high officials including King Amanullah himself.
Once in the presence of King Amanullah Khan, Abdul Haq wished to visit
Russia, which was facilitated by the Afghan Government. On his return
from Russia, he briefed the Afghan monarch that it was difficult for him to
work in Kabul with full concentration. Therefore, he requested to go to
India; and to work there in accordance with the wishes of the Afghan
King. Thus he was allowed to go India, from Kabul; and reached in
Jalalabad. There he stayed in the house of Sardar Mohammad Hashim.
Suddenly, Sheikh Abdul Haq was called back by King Amanullah back to
Kabul. After many days, it was reported that Abdul Haq was identified as
a British Spy and was executed by the Royal order. Besides, Najaf Ali,
also later on identified a British agent/spy under the protection of Yahya
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Khel in Afghanistan. In this way majority of the Indian revolutionaries in
Afghanistan were spying for either Britain or Russia: and they were doing
something in surface and another things in hidden.