After drafting some laws, Shamsul Haq Afghani remained in Balochistan at the insistence of the ruler of Kalat and took charge of the administration of religious affairs. Following the growth of the Deobandi madrasa, a number of Baloch youth went to this madrasas. This group was in a difficult economic situation, but after Mir Ahmad Yar Khan's trip to Delhi, he became familiar with the situation of Baloch students and decided to financially support each of them with a monthly amount of ten rupees. After that, Mir Ahmad Yar Khan founded a madrasa called "Jamia Nasiriya" in memory of his grandfather to educate Baloch students. In 1942, the governor of Kalat instructed the head of the Jamia Nasiriya to select thirty talented students who were academically advanced to send to Darul Uloom Deoband for further study. The scholars who went to Deoband returned to Balochistan after completing their studies and created a new academic movement in religious schools. Their ideas not only influenced the religious beliefs of the Baloch people, but also had an impact on their customs, culture, and even their outward appearance. After returning to Balochistan, the Deobandi students started extensive activities to bring about social and cultural reforms. Prior to their arrival, there was a low level of religious awareness in the region, and the people's thoughts were a mixture of superstition, traditionalism, sacredness of stones and trees, and worship of natural phenomena. The mentioned students began a fight against superstition in remote villages and areas, cutting down trees that were considered sacred by the locals and eliminating the sanctity of natural phenomena. The support of religious leaders and local rulers was also effective in the success of these scholars. Some of the Deobandi clerics destroyed centers that they considered to be engaged in polytheism with hammers and axes. They strongly opposed the presence of both men and women at the graves of false saints and strongly rejected the belief that the souls of the saints became aware of people's conditions and could help them if they visited their graves. The Deobandi scholars also condemned the mystics who played music and used tobacco and condemned their claims that they considered begging to be permissible in the guise of being a leader or a mystic. Taking soil from the graves of saints and martyrs and eating or rubbing their bodies was declared forbidden by the Deobandi scholars. They