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Qazi Mazhar Qayyum 'Raees-Azam Naushera', came from a qadi's family that had been prominent among the landed aristocracy of the Soon Valley, since the 16th century. A rural Muslim elite during the 1947 Punjab Provincial Assembly Election supported Punjab Muslim League, and without its victory in Punjab in that election, in the words of Ian Talbot, "the Muslim League would not have gotten Pakistan."〔Punjab and Raj,1849-1947, by Ian Talbot, Riverdale MD: The Riverdale Company, 1989〕 Being the son of a famous academic, Sufi was considered Sajjada Nashin by the people of his area. In the Punjab, the Sajjada Nashin or Pir families were not as rich in terms of land as the great land lords of Punjab but these Sajjada Nashin or Pir families exerted great political and religious influence over the people.〔Sufi Saints and State Power, by Sarah F. D. Ansari, Cambridge University Press〕 The British could not administer the area without their help and no political party could win the election without their help. "Sajjada nashins", David Gilmartin asserts, "claimed to be the descendants of the Sufi,〔Rural Punjab had been converted to Islam by the proselytizing activities of Sufis, and these Sufi ‘saints’ were the focus of Punjab's local and fragmented structure of devotional activities.〕 ‘saints,’ intermediaries between the Faithful and their God, and this cut against the grain of Islamic orthodoxy...in kind, of their special religious status, these Sajjada Nashins had become men of local standing in their own right."〔David Gilmartin, Religious leadership and the Pakistan movement in the Punjab, Modern Asian studies 13, 3(1979).〕 However he never claimed to be a Sajjada Nashin or Pir as his father, Qazi Mian Muhammad Amjad forbade his descendants to establish Dargah, and made a will to bury him in an ordinary grave; he made every effort to stop the people from making Dargah of the grave of his father. Instead, much to the horror of his tribe, he considered this as superstition. ==Unionist Muslim League== He supported the Unionist Muslim League, for the political interest of his Awan (Pakistan)tribe, and used his political and social influence to help the people of his area. After 1937, he began to support the imperialist and Cambridge historians, Marxist and nationalist historians of India and even the nationalist historians of Pakistan are of the opinion that Jinnah and Punjab Muslim League at first mobilized the strong support of the urban elite, rural landed aristocracy, Pirs and Sajjada-Nashins who subsequently won over the Muslims of Punjab for the cause of the Muslim League and Pakistan. David Gilmartin, ''Empire and Islam: Punjab and the Making of Pakistan'', Berkeley, 1989, pp. 221-222. quoted in ''Jinnah and Punjab: A study of the Shamsul Hasan Collection'' Amarjit Singh Punjab Muslim League in the greater interest of Muslims of his area. He used his family and political influence to help the people of his area. After 1923, when the Unionist Party was formed by Sir Fazl-e-Hussain, he supported the Unionist Muslim League,''Wadi Soon Sakesar, The Soon Valley'', by Sufi Sarwar Awan, published by Al-Faisal Nashran, Lahore, a joint venture of Lok Virsa, Islamabad and Al-Faisal Nashran, Lahore, copyright Lok Virsa, Islamabad 2003.Malik Umar Hayat Khan, Sir Sikander Hayat Khan. He believed, like other leaders of the party, that economic liberation should precede political liberation or else it would fail. The party won all the elections between 1923 and 1937. During this time, when the Unionist Party formed governments in the Punjab Province, lots of constructive work was done towards debt relief and irrigation systems, and a province like Punjab was much dependent on these irrigation systems for its agricultural land. Sufi Sarwar, though a great admirer of his father, in his book ''The Soon Valley''〔''Wady Soon Sakesar'', (''The Soon Valley''), by Sufi Sarwar published by Al- Faisal Nashran, Lahore, a joint venture of Lok Virsa, Islamabad and AL-Faisal Nashran, Lahore, copyright Lok Virsa, Islamabad 2002.〕 criticized him and his brother for supporting the Unionist Party, but we must not forget that during that period (1923–1937) the Muslim League was not active in the Punjab. Sir Muhammad Iqbal himself was also a supporter of the Unionist Party at that time.〔Iqbal and Provincial Politics of Punjab (1927-1939), by Khurram Mahmood. http://eprints.hec.gov.pk/2449/1/2315.htm〕 According to Ian Talbot, Iqbal and other urbanite Muslim members of PLC (1927–30) shared Fazl-i-Hussain's views that Muslim interests could be better served through the Unionist Party, than by adopting a purely Muslim political platform. Samina Yasmeen writes in ''Communal Politics in Punjab (1926-1948)'' that "the birth of the Unionist Party, though, was a tool to implement British policy, yet it would be not fair to ignore the contribution of those people who had joined the party with the belief that it will stand for the development of rural masses and would play its role for equitable distribution of monetary resources. They were also optimistic that not only the party would deal with the debt problem but would also take steps to achieve rightful share in services and educational institutions for rural youth. It was propagation of these issues that enabled Unionist rural elites to win over the support of common peasantry who joined the party with the hope that their problems would be resolved."〔Communal Politics in Punjab (1926-1948) p.117, by Samina Yasmeen. http://prr.hec.gov.pk/chapters/2453-0.pdf〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Qazi Mazhar Qayyum」の詳細全文を読む スポンサード リンク
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