by Jinnah. Role of Ulama The Ulama support for the Pakistan Movement came in the form of the New Medina construct, which was formulated by the Barelvis and a section of the Deobandi clergy. In its election campaign in 1946 the Muslim League drew upon the support of Islamic scholars and Sufis with the rallying cry of 'Islam in danger'. The majority of Barelvis supported the creation of Pakistan and Barelvi ulama issued fatwas in support of the Muslim League. In contrast, most Deobandi ulama (led by Hussain Ahmed Madani) opposed the creation of Pakistan and the two-nation theory. Husain Ahmad Madani and the Deobandis advocated composite nationalism, according to which Muslims and Hindus were one nation (cf. Composite Nationalism and Islam). Madani differentiated between qaum -which meant a multi-religious nation - and millat - which was exclusively the social unity of Muslims. However, a few highly influential Deobandi clerics did support the creation of Pakistan. Such Deobandi ulama included Ashraf Ali Thanwi, Muhammad Shafi Deobandi, Shabbir Ahmad Usmani, and Zafar Ahmad Usmani. Thanwi was one of the chief proponent of this Movement. He also sent groups of Muslim scholars to give religious advice and reminders to Jinnah, he dismissed the criticism that most Muslim League members were not practising Muslims. Thanwi was of the view that the Muslim League should be supported and also be advised at the same time to become religiously observant. Thanwi's disciples Shabbir Ahmad Usmani and Zafar Ahmad Usmani were key players in religious support for the creation of Pakistan. Acknowledging the services of these ulema, Shabbir Ahmad Usmani was honoured to raise the flag of Pakistan in Karachi and Zafar Ahamd Usmani in Dhaka. Once, the Quaid-i-Azam Muhammad Ali Jinnah was asked whether there was any Islamic cleric who authenticated the division of India on religious bases. Jinnah replied that there was Arshraf Ali Thanwi, and his support to the cause of Muslim League was enough. The Barelvis had no representation in the constitutent assemblies of Pakistan, whereas the Deobandis had their representatives even in the first Constitutent Assembly. Conclusion Sir Syed Ahmad Khan's (1817–1898) philosophical ideas played a direct role in the Pakistan Movement. His Two-Nation Theory became more and more obvious during the Congress rule (1937-1939) in India. In 1946 it was proved that Muslim majorities in the North-west and North-east and Muslim minorities in all of India had agreed to the