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Originally posted by Khostai
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For your kind information they are against the capital punishment for anyone even the terrorist but it seems when a half islamic govt gives it then they bark a lot and put embargo on the whole nation but when a secular govt gives it then keep silent. -
hell of a cookie cutter response.Originally posted by Badlun View PostThere are people today who think that admitting God’s absolute greatness decreases the value and importance of humans in the creation, as if God and mankind are rivals competing in greatness and power. Meanwhile I feel that whenever our perception of God’s greatness increases, with it we become greater, because we are the creation of a great God.
Sayyid QutbComment
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politics played by haseena for votes.
Support pashto language and greater pukhtoonkhwa.
pa prady jaba khabarai pakhtun naka
be laila bala soda kho majnon naka
gero jabo kre lahoo pa khpal tahzeeb ki
be pakhtu ba de bal hestsok rastoon naka
hamza baba
پَښتو کښې اُولېکئ
Pashto Keyboard Online (Afghan) LEXILOGOS >>Comment
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no one can actually identify the ideological similarities between these groups on different continents and are holding the original egyptian ikhwanism in such high regard as to try to connect the ideological dots which no one has connected yet. you people are reaching for straws while the biggest ideological connection is the quran. will you condemn the quran like you do the religious-ideological connection between these groups when their commonalities are 95% scripture related and the other 5% being political ideology.There are people today who think that admitting God’s absolute greatness decreases the value and importance of humans in the creation, as if God and mankind are rivals competing in greatness and power. Meanwhile I feel that whenever our perception of God’s greatness increases, with it we become greater, because we are the creation of a great God.
Sayyid QutbComment
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Originally posted by RevolutionThroughReason View Post
Wrong.
You do not understand the whole context of AKP Turkey's support for Jamaat and previous events in the past year.
However let me just show one recent article showing the totally shocking biased nature of Erdogan's support for the Jamaat and glorification of Kader Molla.
ErdoErdoğan calls execution of Bangladeshi opposition leader a ‘historic mistake'
13 December 2013 /İSTANBUL, TODAY'S ZAMAN
The Turkish prime minister has condemned the execution of an opposition leader in Bangladesh, calling it a mistake that “history will not forgive.”
Prime Minister Recep Tayyip Erdoğan said he had a telephone conversation with his Bangladeshi counterpart, Sheikh Hasina, just hours before the execution but that the Bangladeshi authorities executed Abdul Quader Mollah despite his call.
Abdul Quader Mollah, convicted of committing war crimes during the country's 1971 war of independence from Pakistan, was executed on Thursday just hours after the country's Supreme Court rejected his last-minute appeal.
Mollah's Jamaat-e-Islami party, which is barred from competing in elections but plays a key role in the opposition movement led by the Bangladesh Nationalist Party (BNP), immediately called a nationwide general strike for Sunday. However, others gathered at a major intersection in Dhaka to celebrate the execution, saying it delivered justice for crimes committed four decades ago.
Concerned over the escalation of violence and the emergence of instability in the country, Turkey had undertaken diplomatic efforts to prevent the execution of the leader.
Erdoğan urged his Bangladeshi counterpart to halt the execution on Thursday, hours after the Supreme Court had cleared the way for the execution of Mollah.
He expressed his regret over the death of Mollah to a crowd of supporters in the Aegean province of İzmir on Friday. He said there are nearly 300 cases similar to that of Mollah stemming from the independence war and spoke about the necessity of putting an end such political cases.
“I want to stress in particular that these kinds of investigations, based on emotions, should end and that everyone expects the realization of justice,” Erdoğan said.
He also called on the Bangladeshi people not to “abandon the political fight.”
“Because withdrawal means leaving the square [battle] to other powers and one needs not to tire of the struggle for democracy,” Erdoğan added.
Meanwhile, Ankara strongly condemned the execution Mollah despite international outcry against the move and said it is concerned that the execution will escalate the already high tension in the country.
Davutoğlu also spoke with Saudi Foreign Minister Saud al-Faisal, US Secretary of State John Kerry and British Foreign Secretary William Hague in an effort to prevent the execution of the opposition leader and to discuss ways to help maintain stability in Bangladesh.
Ankara issued a statement strongly condemning the execution soon after it happened.
“The execution of the death penalty sentence given to one of the leaders of Jamaat-e-Islami, Abdul Quader Mollah, despite all concerns and suggestions voiced by the international community, including our prime minister, has led to a grave sadness and indignation. We harshly condemn this execution; may God have mercy upon him,” said the statement.
Deputy Prime Minister Bekir Bozdağ offered Turkey's first reaction. He said: “Justice, human rights and the law have been trampled. History will never remember well those who executed Mollah or had the chance to prevent his execution but did not, just as how Turkey does not remember well those who executed former Prime Minister Adnan Menderes, former Foreign Minister Fatin Rüştü Zorlu and former Finance Minister Hasan Polatkan [who were executed following the May 27, 1960 military coup].”
Recalling a letter sent by Turkish President Abdullah Gül to Bangladeshi President Zillur Rahman, Ankara's statement said that Turkey made all diplomatic efforts at the international level to prevent the execution. Last year, Gül had sent a letter to Rahman asking for “clemency” for the five defendants charged with war crimes, including Mollah, at Bangladesh's International Crimes Tribunal (ICT) for the “sake of peace in society.”
“Turkey believes that wounds of the past cannot be healed and social consensus cannot be reached this way. We are concerned that the execution of the penalty and continuation of actions with this mentality will lead to further escalation of the tension in Bangladesh,” added Ankara's statement, saying that Turkey will continue to support the people of Bangladesh and wishes for a peaceful end to these critical times in their country.
Mollah's execution was the first ordered by the special tribunal formed by Prime Minister Hasina in 2010 to judge cases of people suspected of crimes committed during the war of independence.
1. Erdogan has called for an end to war crimes trials themselves.
This is when even the main opposition party in Bangladesh, the BNP, does not condemn the war crimes trials themselves but argues that they are not being conducted properly. Nor did the BNP even raise much protest over the execution of Molla.
The reason is the BNP is a Bangladeshi party and knows that the Bangladeshi nation as a whole hate the war criminals and collaborators that massacred and raped Bengalis and to not support war crimes trials would be political suicide.
2. Erdogan and his regime have violated all diplomatic protocols and condemned the government of another sovereign nation. Erdogan regime official, Bozdag called it "murder". This is highly emotive language and unacceptable.
Amnesty Int’l, Turkey oppose executionTurkish Deputy Prime Minister Bekir Bozdağ criticised the hanging of war criminal Quader Mollah by saying, “It is nothing but a murder.”
This is outrageous.
There is no attempt to be:
i. Objective and non-partisan.
ii: Sensitive to the sentiments of the Bangladeshi people who lost loved ones in the 1971 genocide at the hands of thugs like Kader Molla
iii: Diplomatic to another state
3. Erdogan called for mercy to be put upon Kader Molla essentially referring to him as a hero or martyr totally indifferent to those men he massacred and women he raped.
The government of Bangladesh must recall its ambassador from Ankara and expel the AKP regime ambassador from Turkey.* * * * * * * * * * * * * * * * * * * * * * *Comment
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Bangladesh's Jamaat are strong supporters of their ideological brethren, the "Muslim brotherhood" in Egypt.
Egypt temporarily closes embassy in Dhaka, 1 Jamaat man held | Niti Central
Egypt temporarily closes embassy in Dhaka, 1 Jamaat man held
A student activist of Bangladesh’s fundamentalist Jamaat-e-Islami was arrested on Thursday on charge of threatening to blow up the Egyptian embassy in Dhaka, which was earlier shut down for 11 days over ‘security reasons’.
Shawkat Afsar of Islami Chhatra Shibir, student wing of the Jamaat, was arrested on a tip-off, Deputy Commissioner of the Dhaka Metropolitan Police Masudur Rahman said.
Bangladesh: Jamaat-e-Islami declared illegal, barred from contesting future polls
Afsar was arrested from a coaching centre, Rahman was quoted as saying by The Daily Star.
On Wednesday, the embassy received a letter from an unidentified sender asking the Egyptian authorities to stop ‘killing of Muslim Brotherhood members’ in Egypt.
The authorities later decided to shut down the consular section of the Egyptian embassy for 11 days from Thursday.
“The consular section of the embassy will remain closed from 21-31 August due to some security reasons,” the embassy said in a statement without elaboration.
The law enforcement agencies have since beefed up security measures on and around the embassy.
Several right-wing Islamist groups earlier protested the Egyptian army crackdown on the Brotherhood activists.
Some 200 student wing activists of the Jamaat, believed to have close political affiliation with Brotherhood, staged a protest march in Dhaka on Wednesday.
They exploded several crude bombs to denounce the army actions in Egypt.
On facebook all the Bangladeshi Jamaatis have "Rabia" avatars in solidarity with the "Muslim" brotherhood.
Also the "Muslim" brotherhood likewise support their comrades, Jamaat in Bangladesh.
Bangladesh Executes Opposition Leader - WSJ.comIn 1971, the Jamaat, which styles itself after Egypt's Muslim Brotherhood, opposed independence for Bangladesh arguing that it was better to remain part of a strong, Muslim Pakistan, and worked with the Pakistani army during the war. Of the 13 people tried by the tribunals, most are current or former Jamaat leaders.
From Basherkella, the Jamaati propaganda page on facebook.
Protest by Jamaat-E-Islami in Bangladesh against Egypt Massacre - YouTube* * * * * * * * * * * * * * * * * * * * * * *Comment
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There is no reason why the politics and perverted religious fanatism should be mixed. .whatever happened, ìt was crime against humanity.and its good that bangladesh providing justice who suffered because of the molla.Comment
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The following article is from March but shows the support that Egypt's "Muslim" Brotherhood gave to their ideological comrades, Jamaat in Bangladesh.
The "Muslim" Brotherhood in Egypt, AKP and Milli Gorus in Turkey do not care about the mass murder of Muslim Bengalis in 1971 but only care about Pakistan and Jamaat.
Egyptian Muslim Brotherhood Wants Death Sentence Canceled Against Bangladeshi Jamaat-E-Islamii Leader
The Egyptian Muslim Brotherhood has issued a statement calling on the government of Bangladesh to cancel the death sentence issued against Bangladeshi Jamaat-e-Islami leader Delwar Hossain Sayedee was found guilty of eight counts of war crimes committed during the nation’s 1971 fight for independence. According to the statement:
Friday, March 1,2013 08:08 IkhwanWeb Dr. Mahmoud Ghozlan, Muslim Brotherhood leader, said: ‘The Muslim Brotherhood denounces the unjust death sentence against one of the Islamist opposition leaders in Bangladesh, and condemns the deadly force used against citizens during activities protesting the evidently wrongful sentence’. Earlier, the Anatolia news agency published a report on the killing of 30 people in clashes during demonstrations in the Bangladeshi capital Dhaka to protest the death sentence unjustly given to Islamist leader Delwar Hussein Saidi, who had been arrested for political reasons, according to leaders of the Jama`a Islamiyya group. In a statement to Ikhwanweb, Dr. Ghozlan further said: ‘We call upon all pro-peace, -freedom and -justice groups and movements to intervene to stop the blatant assault against the freedoms of citizens in Bangladesh in violation of all international charters and norms of international humanitarian law. ‘The Brotherhood will shortly issue a press statement calling for the death penalty against the Islamist leader to be cancelled, especially since this case involves other leaders as well. In an earlier statement, on the 7th of February 2013, the Muslim Brotherhood said that Islamist leaders in Bangladesh had been tried for ‘political rather than criminal charges’, adding that those trials were held notwithstanding ‘the wind of freedom blowing through the world, and in spite of international conventions that prohibit infringement on public and private freedoms. ‘While we reject and condemn these unjust and unfair trials that violate all international norms and conventions, we call upon all States, and in particular Muslim countries, and international bodies and institutions to apply all pressure to put right these trials and lift the injustice befalling political detainees in Bangladesh and to apply pressure, politically and morally, to stop this human tragedy.’
A post from last week reported on the death sentence issued against Delwar Hossain.
A post from February reported on violent demonstrations held by supporters of the Jamaat-e-Islami (JEI) in Bangladesh protesting the war crimes conviction of party’s fourth most senior official. A post from last October reported that the war crimes tribunal in Bangladesh was planning to charge U.K. JEI leader Chowdhury Mueen-Uddin with 18 counts of murder and will be facing the death penalty in Bangladesh. A post from April initially reported on the investigation and charges against Mr. Mueen-Uddin.
The JEI was founded in 1941 and had it’s origins in the thoughts of Maulana Sayyid Abul A’la Maududi (1903-79), the most important Islamist intellectual in the history of Southeast Asia. Maududi was also a major influence on the global Muslim Brotherhood with whom the JEI has long enjoyed close relations. In the United States, the Islamic Circle of North America (ICNA) is generally considered to represent the JEI.
The Global Muslim Brotherhood Daily Report » Egyptian Muslim Brotherhood Wants Death Sentence Canceled Against Bangladeshi Jamaat-E-Islamii Leader
At the end of the day all the supporters of the brotherhood/Jamaat on this forum can try and de-link the two but they see themselves as part of one movement, are allies and support each other and will kill others for each other's sake.
Anyway:
- Muslim brotherhood out of power in Egypt.
- Mass revolt against Erdogan in Turkey a few months ago, riots and protests in 78 Turkish cities & towns.
- Saudi Arabia losing its proxy-war against Syria.
- Racist Arab nationalist Sudanese regime (which backs) Jamaat losing half of its country.
- Pakistan losing $400 million in one day to Pakistani Jamaatis protesting about events in Bangladesh.
The Brotherhood is going down.
The strongest chain in the Ikhwani network is the Erdogan regime but unfortunately for him he has crossed a red line and this thug must go.
Kuddusi Okkir who was arrested by Erdogan's police during the "Ergenokon trials".
He spent almost a year in prison without charge. He died under illegal detention by Erdogan's AKP regime.
The same man, Kuddusi Okkir, after being held by the AKP in prison without charge. He died.
Okkir with his wife.
** ERDOGAN, WE HAVE BEEN WATCHING YOU AND MONITORING YOU. YOU HAVE NOW CROSSED A RED LINE BY GLORIFYING A WAR CRIMINAL AND RAPIST. YOUR END IS SOON AND YOUR AMERICAN MASTERS WON'T BE ABLE TO SAVE YOU. **
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Originally posted by Badlun View Post
All you did was copy and paste from Wikipedia; you should cite your sources.
Now you're changing the use of the term Ikhwan, before you were referring to JI as Ikhwan. Now you're saying Ikhwan is just for Arabs and HI is for Afghans. The point is you mindlessly toss around the term IKhwan. The fact is there are people you called "IKHWAN" who are in Karzai's Government and yes there are "IKHWAN" as you called them fighting the U.S. Ideology is the same though. Their goals re the same.
What I'm doing is exposing your ignorance.....and most of all deceit.[QUOTE=Afghanistan2010;658085][B]He is no different [COLOR="Red"]than us[/COLOR][/B],[B]he[COLOR="Red"] blindly believes [/COLOR]in the words [COLOR="Red"]of other men[/COLOR][/B],:[/QUOTE]
2010 Admitting he's a blind believer not in God, but what other men says.Comment
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I was never banned; and everyone is a "sand niggah" to an uncle tom slave of whites as yourselfOriginally posted by Khostai View Post[QUOTE=Afghanistan2010;658085][B]He is no different [COLOR="Red"]than us[/COLOR][/B],[B]he[COLOR="Red"] blindly believes [/COLOR]in the words [COLOR="Red"]of other men[/COLOR][/B],:[/QUOTE]
2010 Admitting he's a blind believer not in God, but what other men says.Comment
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Styling yourself, copying someone else is not being apart of that organization;the question is, did the IKHWAN support the massacres in Bangladesh? What Jamat did is irrelvant, Jamat isn't IKhwan.Originally posted by Bengal_Tiger View Post
This is not support for Jamaat but opposing what he believes is a witchhunt of merely accusing people of crimes by simple association to political groups.= another article you cited, Dr. Ghozlan further said: ‘We call upon all pro-peace, -freedom and -justice groups and movements to intervene to stop the blatant assault against the freedoms of citizens in Bangladesh in violation of all international charters and norms of international humanitarian law. ‘The Brotherhood will shortly issue a press statement calling for the death penalty against the Islamist leader to be cancelled, especially since this case involves other leaders as well. In an earlier statement, on the 7th of February 2013, the Muslim Brotherhood said that Islamist leaders in Bangladesh had been tried for ‘political rather than criminal charges’,
I don't agree with him and I urge him to become better educated on the matter but there is nothing here which shows support for Jamaat.
You need to learn how to read better.
yes by force; by Western backed Military who were remnants of MubarakMuslim brotherhood out of power in Egypt.
Not even sure how either of these are relevant to the Ikhwan issue. You seem to be having a tirade more than anything.- Saudi Arabia losing its proxy-war against Syria.
- Racist Arab nationalist Sudanese regime (which backs) Jamaat losing half of its country.
- Pakistan losing $400 million in one day to Pakistani Jamaatis protesting about events in Bangladesh.
And you admitted yourself the Gulenists and opposition to Erdogan are Western backed; that's pretty telling.The Brotherhood is going down.
The strongest chain in the Ikhwani network is the Erdogan regime but unfortunately for him he has crossed a red line and this thug must go.Last edited by RevolutionThroughReason; 12-14-2013, 03:46 AM.[QUOTE=Afghanistan2010;658085][B]He is no different [COLOR="Red"]than us[/COLOR][/B],[B]he[COLOR="Red"] blindly believes [/COLOR]in the words [COLOR="Red"]of other men[/COLOR][/B],:[/QUOTE]
2010 Admitting he's a blind believer not in God, but what other men says.Comment
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1. The evidence is clear despite semantics and attempts to de-link Jamaat and Ikhwan, the two are allies and ideological kin.
There is no more need to refute those who argue otherwise as they have been proven wrong.
I have read Ikhwani literature from different countries and they all support Pakistan regarding the 1971 war and all support Jamaat and are indifferent to war crimes against the Bangladeshi people.
There are those who are supporters of Ikhwan but recognize the Bangladeshi genocide (at least credit has to be given to them for that) and so do not want to admit the connection between Ikhwan and their south Asian allies, Jamaat.
2. On to the trial itself. Though Jamaat are criminals, the ruling Awami League (former coalition partners of theirs) are no different.
Despite the fact that I am against war criminals here are some facts.
a: Most Bangladeshis do want war crimes trials and justice, however the Awami League government has not conducted these trials properly and this has been pointed out even by relatively pro-Bangladeshi organizations such as Human Rights Watch. Human Rights Watch is an organization which has fiercely attacked India over its border terrorism and murder of unarmed Bangladeshi civilians.
b: The Awami League government only care about war crimes in as much as it will help them to gain votes. Other than that in the past they have been electoral allies with the Jamaat and Hasina's family herself have inter-married with "razakaars" (collaborators/war criminals).
c: There is definitely a degree of truth in that these trials are political and are used against the opposition.
This is a shame because there is a legitimate desire amongst the Bangladeshi people for justice to be done.
Now Pakistan, Saudi Arabia, Turkey do not care about this legitimate desire and essentially say "71 happened, tough cheese, forget about it". However Bangladesh is not their country and Bangladeshis do not interfere in their internal affairs so they should not interfere in ours. If they think they can bully "weak and little" Bangladesh, we will see what happens to them.
In the heat of the moment I said things about the man executed, Kader Molla, but to be quite honest I do not have confidence in the Awami League appointed courts which neither the UN, international lawyers or Human Rights Watch do either. I cannot say for a fact that the man executed a few days ago was a war criminal.
I can say however there were razakaars (literal meaning volunteers) who carried out rapes and massacres in conjunction with the Pakistanis.
As for the man who was executed, if he was killed unjustly then this is a tragedy and this has to be condemned, but not by thugs like Erdogan who is responsible for the deaths of many people but by Bangladeshis or other respected human rights groups who have even spoken out for the rights of Bangladeshis e.g. Human Rights Watch.
To put it in simple terms both the Awami League and Jamaat are criminals. Both should be banned (the Awami League temporarily for a few years until it is cleansed of thugs and the Jamaat permanently). Neither can be trusted and both are prepared to kill innocent people.
If the man killed a few days ago was innocent and not a thug and war criminal then may Allah have mercy on him and forgive those who sincerely but misguidedly thought/said that he was (even me at times due to my anger at reading nonsense from Pakistani nationalists).
However one must know he was assistant secretary general of an organization which is known to murder people, not apologize for the 1971 genocide, and is a threat to the Hindu community of Bangladesh whom it preaches hatred against.
Bangladesh’s Jamaat-e-Islami vows to avenge Mollah’s execution - LivemintJamaat-e-Islami activists on Friday attacked ruling party supporters and minority Hindus in parts of Bangladesh, torching their homes and shops. At least five people died in the violence, local TV stations reported. Hindus are believed to be supporters of Hasina.
Some Pakistani nationalists and Ikhwanis on the net clearly do not care if he was a war criminal, for them he was prepared to rape and massacre for Pakistan so that makes him a hero.
Bangladesh is currently in a state of semi-civil war.
Even the western media is talking about the possibility of a state of emergency with the military moving in to restore order.
However insha'Allah everything will be ok and though our enemies, America, Pakistan, Turkey and Saudi Arabia may be delighted at the current chaos, we as a nation will pull through.* * * * * * * * * * * * * * * * * * * * * * *Comment
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I would also like to thank the following countries who have played a positive role in sincerely seeking stability in Bangladesh.
- China
- Australia
- Germany
- EU
- Japan
Their role has been constructive and not malicious like that of America, India, Pakistan, Saudi Arabia, Turkey all of whom will pay.* * * * * * * * * * * * * * * * * * * * * * *Comment
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Originally posted by Bengal_Tiger View Post
Proven by whom? Your own citations tell another story, I mean the stuff you neglected to highlight of course.
By all means present this information.I have read Ikhwani literature from different countries and they all support Pakistan regarding the 1971 war and all support Jamaat and are indifferent to war crimes against the Bangladeshi people.
[QUOTE=Afghanistan2010;658085][B]He is no different [COLOR="Red"]than us[/COLOR][/B],[B]he[COLOR="Red"] blindly believes [/COLOR]in the words [COLOR="Red"]of other men[/COLOR][/B],:[/QUOTE]
2010 Admitting he's a blind believer not in God, but what other men says.Comment
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Jamaat-e-Islami & Muslim Brotherhood ideology
What is the resemblance/connection between Muslim Brotherhood and Jamaat e Islami? What are the core teachings of Jama’at e Islami? Is there an in-built tendency of militancy in the Jamaat e Islami ideology?
The questions raised are interrelated and have overlapping answers. The issue is multifaceted and multidimensional. There are currents and crosscurrents running under the surface. Muhammad bin Abdul Wahab does not agree with many theological discourses of Ibn e Taimiya and on many points enters a caveat. But his neo Kharijite version is same as that of Ibn e Taimiya, which is invoked by Wahhabis of today. The Saudi Govt. nevertheless follows Wahhabi theology and works for the advancement of Wahhabism. Similarly the concept of modern day Jahiliyya is common between Maududi of Pakistan and Syed Qutub of Egypt. Maududi does not believe in State Nationhood and yet works within the state, without giving up his world view of Modern Jahiliyya and pan-Islamism. Ahrar and Maududi were and continue to be at daggers drawn and yet they worked together in 1953 violent agitation. There are other such parallels and intersections. In short Militant organizations, political Islam and various other organizations, with variant sectarian theological moorings, converge at a point and work for a common militant fundamentalist agenda. It is this converging point that we are trying to determine and understand.
Motivating ideology—worldwide context
Extensive research has been carried out in recent years to trace the roots of extremism and violence in some Islamic organisations and movements. Abdul Wahhab’s movement has been traced to Ibn e Taimiya, who was also the favorite of Maududi. Ibn e Taimiya propounded the thought that armed Jihad is permissible even against Muslim rulers and societies which do not follow the Islamic law. Jama’at’s ideological affinity is with Wahhabi Sunnis, Jama’at’s international activities are intertwined with Rabeta Alam e Islami, based in Riyadh with various organizations in Medina and Morocco.
“The idea that Jahiliyya was not a bygone era but a current condition connects Qutub to both Wahhabism and Maududi. There is no question that Maududi influenced Qutub: He had shepherded the Pakistani author’s works to publication in Arabic translation.”(5)
Rasheed Raza of Egypt is said to have rediscovered Ibn e Taimiya. The present day fundamentalists invoke Ibn e Taimiya. Ibn e Taimiya had justified war against Mongols who had converted to Islam. Ibn e Taimiya emphasized that Mongols did not apply Muslim Sharia Law and followed their own customary laws. Ibn e Taimiya condemned the Mongols as worst than Khawarij (i.e. Kharijis) and declared that it was obligation of every good Muslim to fight against them.(6)
“Ibn e Taimiya put his anti-Mongol theology in such general and abstract terms that present day rulers in Arab world can equally be regarded as apostates according to the norms which he created for the Mongols.”(7)
“Ibn e Taimiya’s condemnation of Mongols was dictated by particular military circumstances of the Mamlook—Mongol wars of the time.” (8)
“Many modern Muslims prefer to regard this condemnation as generally applicable and valid for all places and times”(9)
“Rasheed Raza and Hassan al Bann’a the founder of Muslim Brotherhood shared the same line of reasoning. “it is with Hassan al Bann’a that professional violence became part and parcel of the movement, we now call Islamic Fundamentalism”(10)
“Ibn e Taimiya departed from the classical definition of Jihad “by recognizing the possibility of a Jihad against “heretical” and “deviant” muslims within dar ul Islam”(11)
“He therefore legitimated Jihad against anyone who refused to abide by Islamic law or revolted against the true Muslim authorities. In his opinion the Mongol rulers were clearly at fault on both counts because they had overthrown the Abbasside Caliphate and had favored their own customary law over Islamic law once in power”(12)
Ibn e Taimiya’s reading of the Qura’n, Sunnah and early Islamic history was far more militant.(13)
The most striking parallel between the modern fundamentalists and the ancient Khwarij is the belief of both groups that whoever does not live by God’s Laws is an un-believer and thus excluded from the community. Exclusion from the Islamic Ummah implies being sentenced to death.”(14)
“The Neo Kharijite nature of Wahabism makes it intolerant of all other forms”(15)
Muhammad bin Abdul Wahab was acting “under the sign of an essentially Neo Kharijite version of Islam. Although he invoked Ibn e Tamiya, he had reservations about him.(16)
Syed Qutab was to become the main Ideologue of modern Muslim Fundamentalism. Out of the ruins of Afghani Movement and with the help of Ibn e Taimiya’s war ideology, he created a coherent ideology, which has shown itself to inspire many people to face their death calmly for the sake of Islam and to kill in its name”(17)
Syed Qutab’s writings “transformed the fundamentalist Muslims from pious civilians into self-conscious conscript soldiers having no choice but to make war against the enemies of Islam.”(18)
Syed Qutub’s concept of present day Jahiliyya as anti-Islamic, vicious and wicked implying apostasy and as a consequence death penalty is so completely shared with Maududi of Pakistan that it is difficult to make out who borrowed from whom.
“Maududi’s Ideology stems from a dialectical concept of history. It opposes Islam to all that is ‘non Islam’ and the struggle between the two must inevitably culminate in an Islamic revolution and the creation of an Islamic state, which will initiate in society large scale reforms leading to utopian Islamic order”(19)
Speaking of Syed Qutab and Maulana Maudidi, a Jama’at Islami activist, Khalil Hamedi has quoted an Egyptian magazine giving some detail of the trial of Syed Qutab, before the military tribunal. Referring to his militant views the tribunal asked Syed Qutab, “Did you not copy these thoughts from the writings of Maududi.” Syed Qutub replied, “I have benefited from the books of Maududi.” The tribunal again asked. “What is the difference between your movement and Maududi’s movement”, Syed Qutub Replied, “No difference.” (20)
Maududi’s published work encouraging violence
There is abundant material in the published work of Maududi, which establishes violence as one of the basic components of Maududi’s Ideology. The books Al Jihad Fil Islam, Haqeeqat e Jihad, Murtad ki saza Islami Qanun mein and other books published during his lifetime provide ample testimony to that effect. In his own words Jama’at Islami,
“Is not a missionary organization or a body of preachers or evangelists, but an organization of God’s troopers.”(21)
Maududi not only believes in use of force and violence but also sanctifies and glorifies it with reference to Quran and Sunnah and attributes this mindset to the normative practice of the Holy Prophet (PBUH).
He seeks to assure his readers that,
“This was the policy which was adopted by the Prophet and his rightly guided Caliphs. Arabia, where the Muslim Party was first formed, was the first to be put down. After this, the Prophetsa sent invitations to all neighboring countries, but did not wait to see whether these invitations were accepted. As soon as he acquired power, he started the conflict with the Roman Empire. Abu Bakr became the leader of the Party after the Prophetsa and attacked both the Roman and Persian Empires and Umar finally won the war.”(26)
Significantly he uses the word “Muslim Party”, very much like “Communist Party”. The word “party” here is not our translation. Maududi has used this word in his Urdu text. Ummah Has thus been reduced to the status of a political party. Elsewhere Maududi says, “the other word the Qura’n has used for party is Ummah.” (27) No wonder his biographers have mentioned Marxist influence in the formative period of his life. In formulating his Ideology, Maududi has even distorted history.
Justifying his methods Maududi argues,
“It is not possible that they [the enemies of Islam] would sacrifice their interests in the face of persuasion and reasoning. All that one can do is to acquire political power11 and force them to stop their mischief.” “Anyone who wants to uproot mischief and disorder from this world and wants to reform mankind should realize that he cannot do so by mere sermonizing and counseling. It is useless. He should rise against the government of false principles; he should seize power, remove the wrongdoers from the seat of authority and set up a government based on sound principles and just administration.”(28)
Quoting Maududi, Vali Nasar says:
“In effect, the less than fully committed Muslims, who did not abide by Maududi’s conception of the Din were depicted as apostates.”(29)
And that,
“All Muslim Residents in countries where the Islamic revolution is to take place should be given notice that they have discarded their faith……. They should declare themselves to be non-muslims……….. those who are Muslims because they were born to a Muslim family……….. must be subjected to Islamic law and compelled to observe the Faraiz and Wajibaat (the obligatory religious works)”(30)
Maududi can very well see the consequences of his methods and provides his own solutions:
“Whenever the death penalty for apostasy is enforced in a new Islamic state, then Muslims are kept within Islam’s fold. But there is a danger that a large number of hypocrites will live alongside them. They will always pose a danger of treason.”(31)
“My solution to the problem is this. That whenever an Islamic revolution takes place, all non-practicing Muslims should, within one year, declare their turning away from Islam and get out of Muslim society. After one year all born Muslims will be considered Muslim. All Islamic laws will be enforced upon them. They will be forced to practice all the Faraiz and Wajibaat of their religion and, if anyone then wishes to leave Islam, he will be executed. Every effort will be made to save as many people as possible from falling into the lap of Kufr. But those who cannot be saved will be reluctantly separated from society forever [executed]. After this purification Islamic society will start afresh with Muslims who have decided voluntarily to remain Muslims.”(32)
He goes on to say,
“There are only two methods of dealing with an apostate. Either make him an outlaw by depriving him of his citizenship and allowing him mere existence, or end his life. The first method is definitely more severe than the second, because he exists in a state in which ‘he neither lives nor dies.’ Killing him is preferable. That way both his agony and the agony of the society are brought to an end simultaneously.”(33)
“Islam does not want to bring about this revolution in one country, or a few countries. It wants to spread it to the entire world. Although it is the duty of the ‘Muslim Party’ to bring this revolution first to its own nation, its ultimate goal is world revolution.”(34)
What about other religions in a Muslim state? Maududi says,
“The execution of apostates has already decided the issue. Since we do not allow any Muslim to embrace any other religion, the question of allowing other religions to open their missions and propagate their faiths within our boundaries does not arise. We cannot tolerate it.”(35)
“Islam can never tolerate that false religions should spread in the world. How can the missionaries of false religions be given a license to spread falsehood and attract others to the fire towards which they themselves are advancing.”(36)
The Reality of the Soft Image:
Though Maududi and his Jama’at e Islami may have held out different versions, they are only tactical maneuvers. The ideology has never undergone any change and violence and the promise of large scale blood bath remains as a part of his ideology. Jama’at e Islami has worked hard to present and project a soft image of the Jama’at to the world. It has been argued and lately with some measure of success and persuasion that Maududi perhaps did not support violence. This is not correct. His basic thesis about Islam, Islamic state and Islamic revolution contradicts such supposition. This can be shown from his published work and from the course adopted by Jama’at e Islami at crucial stages. The world view of Maulana Maududi, his ideology and thought had
“taken shape by the time he moved to Pakistan. All subsequent amendments to Jama’at’s Ideology pertained to politics rather than Ideology”(37)
Vali Nasr seems to have been persuaded that Maududi did not favor violent revolution
“Maududi believed that religion’s success depended on controlling the centers of power”…… “A change in the political setup was therefore central to Maududi’s program of action. The pace and breadth of this change and the manner in which the logic of Maududi’s arguments have been reflected in Jama’at’s praxis are open to question.”(38)
Vali Nasar quoting Maududi himself holds a view that,
“Maududi’s program did indeed sound revolutionary in intent and possibly Marxist in origin when he wrote in The process of Islamic revolution ‘Islam is a revolutionary ideology and a revolutionary practice, which aims at destroying the social order of the world, totally rebuilding it from scratch…… and Jihad denotes the revolutionary struggle.”(39)
However Vali Nasar did notice that:
“revolution had no clear cut definition. But was one of the parcel of slogans and shibboleths that served the purpose”(40)
“the Party’s ideology is at odds with its political program. It continues to harp on the theme of Islamic revolution, although it operates within the bounds of political process. In addition it views revolution as a top down process.”… “Revolution is not a means of articulating popular demand but of defining a political struggle against the secular state. Islamic revolution in Jama’at’s rhetoric is not the battle cry of the masses but an elitist crusade aimed at appropriating the state”(41)
Significantly in all this discussion the original work in his magnum opus Al Jihad fil Islam and other foundational works find no mention. Vali Nasar has commented,
“for Maududi Politics was as much shaped in the image of ideology as ideology was shaped by the needs of politics, hence despite Maududi’s clear logic and systematic argumentation the concepts and goals of the Islamic state had produced confusing directives to Jama’at”(42).
Some of the Jama’at’s leaders notably Syed Assad Gilani, the Ameer of Lahore “Favor the Iranian Model. Gilani believes that Maududi’s Ideas should be reinterpreted to allow the Jama’at to pursue real revolution.”(43)
Historically seen through its praxis, Jama’at e Islami,
“was not averse to using the coercive power of the masses or of the state to promote its programme. Two incidents have been cited as evidence for this. The first was the role of Maududi and the Jama’at in the Anti-Ahmadiyya Disturbances in 1953 and the second was Jama’at’s collaboration with the Pakistan Army in East Pakistan in 1971.”(44)
“the activity of Jama’at had definitely established it as a party not loathed to utilized force when force was available.”(45)
Speaking of Jama’ats temptation to take recourse to violence, Fredrick Grare writes
“the jama’at or more precisely its student branch, the Islami Jamiat e Tulaba, which unleashed terror on university campuses at one time is also tempted to take recourse to such (violent) means”(46)
“The participation of the Jama’at in various conflicts and its collaboration with the army explains undoubtedly, this restricted use of violence.”(47)
“it organized the sinister, Al-Badar militia composed mostly of the students of the Jama’at, the Islamic Chatro Shangho, which was equipped by the Pakistan Army.(48)
Saudi Influence;
Saudi Arabia financed establishment of various Jama’at e Islami off shoots—funds flow to Jama’at has also come through the student wing.(49) Saudi patronage has probably contributed much more over the years in sustaining the Ulama, their reformist endeavors and their religio-political activism.(50) Saudi Arabia finances, wholly or partially, more than 1500 mosques and 200 Islamic centers throughout the world.(51) Saudi patronage is amply reflected in the carrier of Abul Hassan Nadvi and the rise of Nadvat-ul-Ulama as one of the largest institutions of Islamic learning in South Asia.(52) Among other ventures, support for Ahl-e-Hadith institutions in India and Pakistan Jamia Salfia Faislabad, Jamia Salfia of Banaras, Deobandi Madrassas in Kohat and other Deobandi Madrassas in Pakistan are included.”(53)
International associations like Rabeta Alam al Islami also add to the influence of Saudi Arabia. Saudi Arabia also sponsors anti-Iranian efforts everywhere. The influence of Saudi Arabia wielded through various organizations and finances provided to affiliate organizations of Jama’at e Islami and research institute established by Jama’at e Islami have been documented in a number of research works. Qasim Zaman and Vali Reza have elaborated this influence quite a bit in their works.
References:
(1) Report of the Court of Inquiry Constituted under Punjab Act II of 1954 to enquire into the Punjab disturbances of 1953—Govt. of Punjab Publications.
(2) ibid
(3) ibid
(4) Tehreek e Khatm e Nabuvat Vol. 2 Chap. 4 Page 387-388—Aalmi Majlis e Tahafuz e Nabuvat, Huzuri Bagh Road, Multan.
(5) David Commins—The Wahhabi Mission and Saudi Arabia; page 148—Published I.B. Tauris & Co Ltd. London ISBN 1 84511 080 3
(6) Johannes J. G. Jansen—the Dual Nature of Islamic Fundamentalism—Hurst and Co. (Publishers) Ltd. London Page 34
(7) Johannes J. G. Jansen—the Dual Nature of Islamic Fundamentalism—Hurst and Co. (Publishers) Ltd. London Page 38
(8) Ibid Page 38
(9) Ibid Page 38
(10) ibid Page 40
(11) Natana J DeLong-Bas—Wahhabi Islam— I.B. Tauris & Co Ltd. London Page 250—251
(12) Ibid Page 250—251
(13) Ibid Page 252
(14) Johannes J. G. Jansen—the Dual Nature of Islamic Fundamentalism—Hurst and Co. (Publishers) Ltd. London Page 33
(15) Joseph E. B. Lumbard—Islam, Fundamentalism and the Betrayal of Tradition—THIRD EYE, Printed by Elegant Printers New Delhi Page 293
(16) Ibid Page 293
(17) Johannes J. G. Jansen—the Dual Nature of Islamic Fundamentalism—Hurst and Co. (Publishers) Ltd. London Page 48
(18) Johannes J. G. Jansen—the Dual Nature of Islamic Fundamentalism—Hurst and Co. (Publishers) Ltd. London Page 49
(19) Frederic Grare—Political Islam in the Subcontinent. The jamaat I Islami—Manohar the publication of a French research institute, India page 21
(20) Khalil Ahmed Hamdi—Jada o Manzil. Urdu translation of Ma’alim fi Tareeq, by Syed Qutub—introductory note page 57
(21) Abul Ala Maududi—Haqeeqat e Jihad, Lahore Taj Co. Ltd 1964 Page58
(22) Abul Ala Maududi—Aljihad fil Islam—Idara Tarjumanul Qur’aan (Pvt.) Ltd. Urdu Bazar Lahore, Page 173
(23) Ibid 174
(24) Ibid 174
(25) Abul Ala Maududi—Haqeeqat e Jihad Lahore Taj Co. Ltd 1964 Page 64 (emphesis Added)
(26) ibid Page 65
(27) Abul Ala Maududi—Masala i Qaumiyyat (Pathankot) Maktaba Jabat e Islami 1947 Page 105
(28) Abul Ala Maududi—Haqiqat-e-Jihad, Page10-11
(29) Vali Reza Nasr—Maududi and the Making of Islamic Revivalism—Oxford University Press, New York, Page 68
(30) ibid Page 68
(31) Abul Ala Maududi—Murtad ki Saza Islami Qanun Mein, Page 80—81
(32) ibid 80—81
(33) ibid Page 51
(34) Abul Ala Maududi—Murtad ki Saza Islam Men Page 80—81?
(35) Abul Ala Maududi—Murtad ki Saza Islami Qanun Men Page 32
(36) ibid Page 35
(37) Vali Reza Nasr—The Vanguard of Islamic Revolution, I.B. Torris & Company, London. Page 40.
(38) Vali Reza Nasr—Maududi and the Making of Islamic Revivalism—Oxford University Press Newyork Page 69
(39) Ibid Page 70
(40) Ibid Page 71
(41) Vali Reza Nasr—The Vanguard of Islamic Revolution I.B. Torris & Company London Page 221
(42) Vali Reza Nasr—Maududi and the Making of Islamic Revivalism—Oxford University Press, New York, page 87
(43) Vali Reza Nasr—Maududi and the Making of Islamic Revivalism—Oxford University Press, New York, page 75
(44) Kalim Bahadur—The Jama’at I Islami of Pakistan—Progressive Books, Urdu Bazar Lahore—1983, page 205
(45) ibid page 205
(46) Frederic Grare—Political Islam in the Subcontinent. The Jamaat I Islami—Manohar the publication of a French research institute, India page 124
(47) ibid page 124
(48) ibid page 88
(49) Vali Reza Nasr—The Vanguard of Islamic Revolution—I.B. Torris & Company London Page 60
(50) Qasim Zaman—The Ulema in Contemporary Islam—Custodians of Change—Oxford University Press—Printed by Mas Printers Karachi Page 175
(51) Ibid Page 175
(52) Ibid Page 175
(53) Ibid Page 175
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