1/9 The centerpiece of Islamist thought is one idea: only God is sovereign. This implies that only divine law is legitimate. Failure to submit to this conception of God is unbelief. Without South Asian input, this idea wouldn’t have been so successful in the Middle East & beyond.
2/9 The crucial figure is Abul A'la #Maududi. A journalist & politician with early religious inclinations, his career transcended British India & Pakistan. None other than the Egyptian Muslim Brother Yusuf al-Qaradawi led his funeral prayers in Lahore’s Gaddafi stadium in 1979.
2/9 The crucial figure is Abul A'la #Maududi. A journalist & politician with early religious inclinations, his career transcended British India & Pakistan. None other than the Egyptian Muslim Brother Yusuf al-Qaradawi led his funeral prayers in Lahore’s Gaddafi stadium in 1979.
2/9 The crucial figure is Abul A'la #Maududi. A journalist & politician with early religious inclinations, his career transcended British India & Pakistan. None other than the Egyptian Muslim Brother Yusuf al-Qaradawi led his funeral prayers in Lahore’s Gaddafi stadium in 1979.
2/9 The crucial figure is Abul A'la #Maududi. A journalist & politician with early religious inclinations, his career transcended British India & Pakistan. None other than the Egyptian Muslim Brother Yusuf al-Qaradawi led his funeral prayers in Lahore’s Gaddafi stadium in 1979.
3/9 Maududi made the establishment of divine sovereignty ( #hakimiyya) his signature demand. But he also envisioned a strong state to uphold it: he called this “the #caliphate of man”. This dialectics between divine & popular sovereignty was here to stay in Islamist thought.
3/9 Maududi made the establishment of divine sovereignty ( #hakimiyya) his signature demand. But he also envisioned a strong state to uphold it: he called this “the #caliphate of man”. This dialectics between divine & popular sovereignty was here to stay in Islamist thought.
3/9 Maududi made the establishment of divine sovereignty ( #hakimiyya) his signature demand. But he also envisioned a strong state to uphold it: he called this “the #caliphate of man”. This dialectics between divine & popular sovereignty was here to stay in Islamist thought.
3/9 Maududi made the establishment of divine sovereignty ( #hakimiyya) his signature demand. But he also envisioned a strong state to uphold it: he called this “the #caliphate of man”. This dialectics between divine & popular sovereignty was here to stay in Islamist thought.
3/9 Maududi made the establishment of divine sovereignty ( #hakimiyya) his signature demand. But he also envisioned a strong state to uphold it: he called this “the #caliphate of man”. This dialectics between divine & popular sovereignty was here to stay in Islamist thought.
4/9 Essential for Maududi’s influence were Arabic translation. In 1951, his organization (Jamaat-e-Islami) established a special office. Quickly his works got published in #Egypt, #Syria, & #Iraq. The #Lucknow-based Nadwatul Ulama (Assembly of Scholars) facilitated contacts, too.
4/9 Essential for Maududi’s influence were Arabic translation. In 1951, his organization (Jamaat-e-Islami) established a special office. Quickly his works got published in #Egypt, #Syria, & #Iraq. The #Lucknow-based Nadwatul Ulama (Assembly of Scholars) facilitated contacts, too.
4/9 Essential for Maududi’s influence were Arabic translation. In 1951, his organization (Jamaat-e-Islami) established a special office. Quickly his works got published in #Egypt, #Syria, & #Iraq. The #Lucknow-based Nadwatul Ulama (Assembly of Scholars) facilitated contacts, too.
4/9 Essential for Maududi’s influence were Arabic translation. In 1951, his organization (Jamaat-e-Islami) established a special office. Quickly his works got published in #Egypt, #Syria, & #Iraq. The #Lucknow-based Nadwatul Ulama (Assembly of Scholars) facilitated contacts, too.
5/9 How novel the concept of hakimiyya was at the time is reflected in the writings of the Muslim Brother Sayyid #Qutb (d. 1966). The idea permeates the sixth, last edition of his major work “Social Justice in Islam” (1964). It was totally absent from all previous five editions.
5/9 How novel the concept of hakimiyya was at the time is reflected in the writings of the Muslim Brother Sayyid #Qutb (d. 1966). The idea permeates the sixth, last edition of his major work “Social Justice in Islam” (1964). It was totally absent from all previous five editions.
5/9 How novel the concept of hakimiyya was at the time is reflected in the writings of the Muslim Brother Sayyid #Qutb (d. 1966). The idea permeates the sixth, last edition of his major work “Social Justice in Islam” (1964). It was totally absent from all previous five editions.
6/9 Even more, #Maududi’s idea also managed to cross sectarian divides. In the 1970s, his works were widely available among Shi’i religious students in #Qom. Articles 2 & 56 of the Iranian Constitution, drafted after the Iranian #Revolution of 1979, refer to divine sovereignty.
6/9 Even more, #Maududi’s idea also managed to cross sectarian divides. In the 1970s, his works were widely available among Shi’i religious students in #Qom. Articles 2 & 56 of the Iranian Constitution, drafted after the Iranian #Revolution of 1979, refer to divine sovereignty.
6/9 Even more, #Maududi’s idea also managed to cross sectarian divides. In the 1970s, his works were widely available among Shi’i religious students in #Qom. Articles 2 & 56 of the Iranian Constitution, drafted after the Iranian #Revolution of 1979, refer to divine sovereignty.
7/9 The Jamaat-e-Islami served as a bridge between global Islamists & #Iran. When in February 1979 an assembly of international Sunni Islamist organizations, stretching from the US to the Philippines, flew into #Tehran to congratulate Khomeini, their plane took off from #Karachi.
7/9 The Jamaat-e-Islami served as a bridge between global Islamists & #Iran. When in February 1979 an assembly of international Sunni Islamist organizations, stretching from the US to the Philippines, flew into #Tehran to congratulate Khomeini, their plane took off from #Karachi.
7/9 The Jamaat-e-Islami served as a bridge between global Islamists & #Iran. When in February 1979 an assembly of international Sunni Islamist organizations, stretching from the US to the Philippines, flew into #Tehran to congratulate Khomeini, their plane took off from #Karachi.
8/9 Even after Maududi’s death, his party remained well connected globally. Take as an example the seminar “The Muslim World: Issues and Challenges”, held in #Lahore in November 1989. It brought together an impressive who’s who of global #Islamism.
8/9 Even after Maududi’s death, his party remained well connected globally. Take as an example the seminar “The Muslim World: Issues and Challenges”, held in #Lahore in November 1989. It brought together an impressive who’s who of global #Islamism.
8/9 Even after Maududi’s death, his party remained well connected globally. Take as an example the seminar “The Muslim World: Issues and Challenges”, held in #Lahore in November 1989. It brought together an impressive who’s who of global #Islamism.
9/9 In case you’d like to know more about Maududi’s influence and legacy, stay tuned for a forthcoming special issue of the Journal of the Royal Asiatic Society ( https://www.cambridge.org/core/journals/journal-of-the-royal-asiatic-society). ~swf If you enjoyed this thread, follow me @Simon_W_Fuchs #twittistorian #twitterstorians
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