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Abul A'la Maududi | |
|---|---|
ابو الاعلی مودودی | |
 Sayyid Abul A'la Maududi | |
| Amir of Jamaat-e-Islami | |
| In office 26 August 1941 – October 1972 | |
| Preceded by | Position established |
| Succeeded by | Mian Tufail Mohammad |
| Title | First Amir and Imam of Jamat-e-Islami Shaykh al-Islam Allamah Sayyid Mujaddid of 20th century |
| Personal | |
| Born | 25 September 1903 |
| Died | 22 September 1979 (aged 75) Buffalo, New York, U.S. |
| Religion | Islam |
| Denomination | Modern Sunni |
| Lineage | Direct descendant of Islamic prophet Muhammad, through Husayn ibn Ali and Moinuddin Chishti |
| Jurisprudence | Hanafi |
| Movement | Jamaat-e-Islami |
| Organization | |
| Founder of | Jamaat-e-Islami |
| Website | jamaat |
Abul A'la al-Maududi (Urdu: ابو الاعلی المودودی, romanized: Abū al-Aʿlā al-Mawdūdī; 25 September 1903 – 22 September 1979) was an Islamic scholar, Islamist ideologue, Muslim philosopher, jurist, historian, journalist, activist, and scholar active in British India and later, following the partition, in Pakistan.[1] Described by Wilfred Cantwell Smith as "the most systematic thinker of modern Islam",[2] his numerous works, which "covered a range of disciplines such as Qur'anic exegesis, hadith, law, philosophy, and history",[3] were written in Urdu, but then translated into English, Arabic, Hindi, Bengali, Telugu, Tamil, Kannada, Burmese, Malayalam and many other languages.[4] He sought to revive Islam,[5] and to propagate what he understood to be "true Islam".[6] He believed that Islam was essential for politics and that it was necessary to institute sharia and preserve Islamic culture similarly as to that during the reign of the Rashidun Caliphs and abandon immorality, from what he viewed as the evils of secularism, nationalism and socialism, which he understood to be the influence of Western imperialism.[7]
He founded the Islamist party Jamaat-e-Islami.[8][9][10] At the time of the Indian independence movement, Maududi and the Jamaat-e-Islami actively worked to oppose the partition of India.[11][12][13] After it occurred, Maududi and his followers shifted their focus to politicizing Islam and generating support for making Pakistan an Islamic state.[14] They are thought to have helped influence General Muhammad Zia-ul-Haq to introduce the Islamization in Pakistan,[15] and to have been greatly strengthened by him after tens of thousands of members and sympathizers were given jobs in the judiciary and civil service during his administration.[16] He was the first recipient of the Saudi Arabian King Faisal International Award for his service to Islam in 1979.[17] Maududi was part of establishing and running of Islamic University of Madinah, Saudi Arabia.[18]
Maududi is acclaimed by the Jamaat-e-Islami, Muslim Brotherhood, Islamic Circle of North America, Hamas and other organizations.
Early life
Background
Maududi was born in the city of Aurangabad in colonial India, then part of the princely state enclave of Hyderabad. He was the youngest of three sons of Ahmad Hasan, a lawyer by profession.[19] His elder brother, Sayyid Abu'l Khayr Maududi (1899–1979), would later become an editor and journalist.[20]
Although his father was only middle-class, he was the descendant of the Chishti in fact, his last name was derived from the first member of the Chishti Silsilah, i.e., Khawajah Syed Qutb ul-Din Maudood Chishti (d. 527 AH).[21][22] He stated that his paternal family originally moved from Chicht, in modern-day Afghanistan, during the days of Sikandar Lodi (d. 1517), initially settling in the state of Haryana before moving to Delhi later on, and on his mother's side, his ancestor Mirza Tulak, a soldier of Turkic origin, moved into India from Transoxiana around the times of emperor Aurangzeb (d. 1707),[23] while his maternal grandfather, Mirza Qurban Ali Baig Khan Salik (1816–1881), was a writer and poet in Delhi, a friend of the Urdu poet Ghalib.[24]
Childhood
Until he was nine, Maududi "received religious nurture at the hands of his father and from a variety of teachers employed by him."[21] As his father wanted him to become a maulvi, this education consisted of learning Arabic, Persian, Islamic law and hadith.[25] He also studied books of mantiq (logic).[26][27] A precocious child, he translated Qasim Amin's al-Marah al-jadidah ("The New Woman"), a modernist and feminist work, from Arabic into Urdu at the age of 11.[28][29] In the field of translation, years later, he also worked on some 3,500 pages from Asfar, the major work of the 17th century Persian-Shi'a mystical thinker Mulla Sadra.[30] His thought would influence Maududi, as "Sadra's notions of rejuvenation of the temporal order, and the necessity of the reign of Islamic law (the shari'ah) for the spiritual ascension of man, found an echo in Maududi's works."[31]
Education
When he was eleven, Maududi was admitted to the eighth class directly in Madrasa Fawqaniyya Mashriqiyya (Oriental High School), Aurangabad, founded by Shibli Nomani, a modernist Islamic scholar trying to synthesize traditional Islamic scholarship with modern knowledge, and which awakened Maududi's long-lasting interest in philosophy (particularly from Thomas Arnold, who also taught the same subject to Muhammad Iqbal) as well as natural sciences, like mathematics, physics, and chemistry. He then moved to a more traditionalist Darul Uloom in Hyderabad. Meanwhile, his father shifted to Bhopal – there Maududi befriended Niaz Fatehpuri, another modernist – where he suffered a severe paralysis attack and died leaving no property or money, forcing his son to abort his education. In 1919, by the time he was 16, and still a modernist in mindset, he moved to Delhi and read books by his distant relative, the reformist Sayyid Ahmad Khan. He also learned English and German to study, intensively, Western philosophy, sociology, and history for full five years: he eventually came up to the conclusion that "ulama' in the past did not endeavor to discover the causes of Europe's rise, and he offered a long list of philosophers whose scholarship had made Europe a world power: Fichte, Hegel, Comte, Mill, Turgot, Adam Smith, Malthus, Rousseau, Voltaire, Montesquieu, Darwin, Goethe, and Herder, among others. Comparing their contribution to that of Muslims, he concluded that the latter's did not reach even 1 percent."[25]
Journalism
Despite his initial publication on electricity in 'Maarif' in 1918 at the age of 15[32] and his subsequent appointment as editor of the weekly Urdu newspaper Taj in 1920 at the age of 17,[33] he subsequently resumed his studies as an autodidact in 1921. Notably through the influence of certain members of the Jamiat Ulema-e-Hind, he pursued subjects such as physics and Dars-e-Nizami.[34] Maududi obtained ijazahs, which are certificates and diplomas in traditional Islamic learning. However, he abstained from referring to himself as an 'alim' in the formal sense, as he perceived the Islamic scholars as regressive, despite some influence from Deobandi on him:[35]
He said that he was a middle-class man who had learned through both new and old ways of learning. Maududi concluded that neither the traditional nor the contemporary schools are entirely correct, based on his own inner guidance.
Maududi worked as the editor of al-Jamiah, a newspaper of a group of orthodox Muslims, from 1924 to 1927. This time was critical and had a lot of influence.
Maududi, who has consistently remained committed to securing independence from Britain, began to question the legitimacy of the Congress Party and its Muslim allies during the 1920s, when the party adopted a more Hindu identity. He began to gravitate towards Islam,[36] and he believed that democracy would only be viable if the vast majority of Indians were Muslims.[36]
Maududi returned to Hyderabad in 1928 after spending some time in Delhi as a young man.[37]
Political writings
Maududi's works were written and published throughout his life, including influential works from 1933 to 1941. Maududi's most well-known work, and widely considered his most important and influential work, is the Tafhim-ul-Quran (Urdu: تفہيم القرآن, romanized: Towards Understanding the Qur'an), a 6-volume translation and commentary of the Qur'an by Maududi which Maududi spent many years writing (which was begun in Muharram, 1361 A.H./February 1942).
In 1932, he joined another journal (Tarjuman al-Quran) and from 1932 to 1937 he began to develop his political ideas,[21] and turn towards the cause of Islamic revivalism and Islam as an ideology,[38] over what he called "traditional and hereditary religion".[39] The government of Hyderabad helped support the journal buying 300 subscriptions which it donated to libraries around India.[40] Maududi was alarmed by the decline of Muslim ruled Hyderabad, the increasing secularism and lack of Purdah among Muslim women in Delhi.[41]
By 1937, he became in conflict with Jamiat Ulema-e-Hind and its support for a pluralistic Indian society where the Jamiat hoped Muslims could "thrive ... without sacrificing their identity or interests."[42] In that year he also married Mahmudah Begum, a woman from an old Muslim family with "considerable financial resources". The family provide financial help and allowed him to devote himself to research and political action, but his wife had "liberated", modern ways, and at first rode a bicycle and did not observe purdah. She was given greater latitude by Maududi than were other Muslims.[43]
Political activity
At this time he also began work on establishing an organization for Da'wah (propagation and preaching of Islam) that would be an alternative to both the Indian National Congress and the Muslim League.[44]
At this time he decided to leave Hyderabad for Northwest India, closer to the Muslim political center of gravity in India. In 1938, after meeting the famous Muslim poet Muhammad Iqbal, Maududi moved to a piece of land in the village of Pathankot in the Punjab to oversee a Waqf (Islamic foundation) called Daru'l-Islam.[45]
His hope was to make it a "nerve center" of Islamic revival in India, an ideal religious community, providing leaders and the foundation for a genuine religious movement. He wrote to various Muslim luminaries invited them to join him there.[46] The community, like Jamaat-i-Islami later, was composed of rukn (members), a shura' (a consultative council), and a sadr (head).[47] After a dispute with the person who donated the land for the community over Maududi's anti-nationalist politics, Maududi quit the waqf and in 1939 moved the Daru'l-Islam with its membership from Pathankot to Lahore.[47]
In Lahore he was hired by Islamiyah College but was sacked after less than a year for his openly political lectures.[48]
Founding the Jamaat-i-Islami
In August 1941, Maududi founded Jamaat-e-Islami (JI) in British India as a religious political movement to promote Islamic values and practices. His Mission was supported by Amin Ahsan Islahi, Muhammad Manzoor Naumani, Abul Hassan Ali Nudvi and Naeem Siddiqui.[citation needed]
Jamaat-e-Islami actively opposed the partition of India, with its leader Abul A'la Maududi arguing that concept violated the Islamic doctrine of the ummah.[11][12][13] The Jamaat-e-Islami saw the partition as creating a temporal border that would divide Muslims from one another.[11][12]
Maududi held that humans should accept God's sovereignty and adopt the divine code, which supersedes manmade laws, terming it a "theodemocracy",[49] because its rule would be based on the entire Muslim community, not the ulema (Islamic scholars).[50]
Maududi migrated to Lahore, which became part of the new state of Pakistan.[12]
After the creation of Pakistan
With the partition of India in 1947, the JI was split to follow the political boundaries of new countries carved out of British India. The organisation headed by Maududi became known as Jamaat-e-Islami Pakistan, and the remnant of JI in India as the Jamaat-e-Islami Hind. Later JI parties were the Bangladesh Jamaat-e-Islami, and autonomous groups in Indian Kashmir.[51]
With the founding of Pakistan, Maududi's career underwent a "fundamental change", being drawn more and more into politics, and spending less time on ideological and scholarly pursuits.[52] Although his Jamaat-i Islami party never developed a mass following, it and Maududi did develop significant political influence. It played a "prominent part" in the agitation which brought down President Muhammad Ayub Khan in 1969 and in the overthrow of Prime Minister Zulfikar Ali Bhutto in 1977.[53] Maududi and the JI were especially influential in the early years of Muhammad Zia ul-Haq's rule.
His political activity, particularly in support of the creation of an Islamic state clashed with the government, (dominated for many years by a secular political class), and resulted in several arrests and periods of incarceration. The first was in 1948 when he and several other JI leaders were jailed after Maududi objected to the government's clandestine sponsorship of insurgency in Jammu and Kashmir while professing to observe a ceasefire with India.[54][12]
In 1951[55] and again in 1956-7,[56] the compromises involved in electoral politics led to a split in the party over what some members felt were a lowering of JI's moral standards. In 1951, the JI shura passed a resolution in support of the party withdrawing from politics,[55] while Maududi argued for continued involvement. Maududi prevailed at an open party meeting in 1951, and several senior JI leaders resigned in protest, further strengthened Maududi's position and beginning the growth of a "cult of personality" around him."[55] In 1957 Maududi again overruled the vote of the shura to withdraw from electoral politics.[56]
In 1953, he and the JI participated in a campaign against the Ahmadiyya Community in Pakistan.[12] Anti-Ahmadi groups argued that the Ahmadiyya did not embrace Muhammad as the last prophet. Maududi as well as the traditionalist ulama of Pakistan wanted Ahmadi designated as non-Muslims, Ahmadis such as Muhammad Zafarullah Khan sacked from all high level government positions, and intermarriage between Ahmadis and other Muslims prohibited.[57] The campaign generated riots in Lahore, leading to the deaths of at least 200 Ahmadis, and selective declaration of martial law.[51]
Maududi was arrested by the military deployment headed by Lieutenant General Azam Khan and sentenced to death for his part in the agitation.[53] However, the anti-Ahmadi campaign enjoyed much popular support,[58] and strong public pressure ultimately convinced the government to release him after two years of imprisonment.[53][59] According to Vali Nasr, Maududi's unapologetic and impassive stance after being sentenced, ignoring advice to ask for clemency, had an "immense" effect on his supporters.[60] It was seen as a "victory of Islam over un-Islam", proof of his leadership and staunch faith.[60]
In particular, Maududi advocated that the Pakistani state should be in accordance to Quran and sunnah, including in terms of conventional banking and rights to Muslims, minorities, Christians, and other religious sects such as the Ahmadiyya.[61]
An Islamic state is a Muslim state, but a Muslim state may not be an Islamic state unless and until the Constitution of the state is based on the Qur'an and Sunnah.
The campaign shifted the focus of national politics towards Islamicity.[62] The 1956 Constitution was adopted after accommodating many of the demands of the JI. Maududi endorsed the constitution and claimed it a victory for Islam.[62]
However following a coup by General Ayub Khan, the constitution was shelved and Maududi and his party were politically repressed, Maududi being imprisoned in 1964 and again in 1967. The JI joined an opposition alliance with secular parties, compromising with doctrine to support a woman candidate (Fatima Jinnah) for president against Khan in 1965.[62] In the December 1970 general election, Maududi toured the country as a "leader in waiting"[63] and JI spent considerable energy and resources fielding 151 candidates. Despite this, the party won only four seats in the national assembly and four in the provincial assemblies.[63]
The loss led Maududi to withdraw from political activism in 1971 and return to scholarship.[64] In 1972 he resigned as JI's Ameer (leader) for reasons of health.[51] However it was shortly thereafter that Islamism gathered steam in Pakistan in the form of the Nizam-i-Mustafa (Order of the Prophet) movement, an alliance of conservative political groups united against Zulfikar Ali Bhutto which the JI gave shape to and which bolstered its standing.[53][65]
In 1977, Maududi "returned to the center stage". When Bhutto attempted to defuse tensions on 16 April 1977, he came to Maududi's house for consultations.[65] When General Muhammad Zia-ul-Haq overthrew Bhutto and came to power in 1977, he "accorded Mawdudi the status of a senior statesman, sought his advice, and allowed his words to adorn the front pages of the newspapers. Maududi proved receptive to Zia's overtures and supported his decision to execute Bhutto."[65] Despite some doctrinal difference (Maududi wanted sharia by education rather than by state fiat[66]), Maududi enthusiastically supported Zia and his program of Islamization or "Sharization".[53]
Beliefs and ideology
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Maududi poured his energy into books, pamphlets and more than 1000 speeches and press statements, laying the ground work for making Pakistan an Islamic state, but also dealing with a variety of issues of interest in Pakistan and the Muslim world.[4]
He sought to be a Mujaddid, "renewing" (tajdid) the religion. This role had great responsibility as he believed a Mujaddid "on the whole, has to undertake and perform the same kind of work as is accomplished by a Prophet."[67] While earlier mujaddids had renewed religion he wanted also "to propagate true Islam, the absence of which accounted for the failure of earlier efforts at tajdid."[68]
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