بررسی رابطه جنبش خلافت و افکار سیاسی مسلمان هند (با تاکید بر اندیشه های ابوالکلام آزاد ومودودی) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
مسئله اساسی این مقاله، بررسی جنبش خلافت در بین اندیشمندان مسلمان و تأثیر آن بر رشد و بلوغ فکری و سیاسی آن ها بعد از جنگ جهانی اول است. این جنبش اگرچه به وسیله جمعی از مسلمانان روشنفکر و مبارز هند و به پشتیبانی از خلافت عثمانی شکل گرفت؛ اما با توجه به ماهیت ضدانگلیسی آن، خیلی زود به عاملی مهم درجهت ساماندهی و پیوند مبارزان هندی اعم از مسلمان و هندو تبدیل شد. این مقاله با روش توصیفی- تحلیلی و بر مبنای مطالعات کتابخانه ای، به بررسی رابطه جنبش خلافت و افکار سیاسی اندیشمندان مسلمان هند پرداخته است. نتایج این مقاله نشان می دهد، جنبش خلافت نتوانست مانع از سقوط خلافت عثمانی نشود؛ اما با توجه به روند مطالباتی آن، از تحریم اقتصادی و نظامی، اعلام جهاد و دارالکفر خواندن هند تا تهدید به اعلام جمهوریت نقش بسزایی در بلوغ هویتی و سیاسی مبارزان هندی به خصوص مسلمانان در مبارزه با انگلیس ایفا کرده است.Exploring the Relationship between the Caliphate Movement and the Indian Muslim Political Thoughts with an Emphasis on the Ideas of Abul Kalam Azad and Maududi
The main problem in this article is the investigation of Caliphate movement among muslim scientists and its effect on their growth and political- mental maturation after the first world war. Althougt this movement was formed via a group of Indian enlightered fighter muslims with support of ottoman Caliphate, It was soon turned to be an important foctor to organize and joint Indian fighters who were hindus and muslims, due to its Anti- British natur. The present article has tackeled with the study of the relation of Caliphate movement and the political ideas of Indian muslim scientists based on library method studies and on the descriptive – analytical method. The obtained results of this article shows that Although the Caliphate movement couldn,t help prevent the Collapse of ottoman Caliphate, it indeed played acritical role at identificational and political maturity of Indian fighters specially muslims who were against England, and military sanctions, declaring jihad ( holy war), regarding India as Dar ai-kufr up to announcing republicanism. Introduction In the first two decades of the twentieth century, the independence and participation of Hindus and Muslims in fighting against Britain, which was considered a single enemy, was being talked about. World War I began; the British and Indian troops were sent to international fronts, leading to a decrease in the military power in India. Besides, the spread of international news and growing awareness of the Indian people, especially Muslims, intensified anti-colonial views toward the British presence in this country. Repressive measures after World War I, along with the anti-colonial views of the Indian people and the events that took place in the Islamic world by the British to weaken and divide Islamic governments, caused Muslim fighters to react to this situation. The result was a new revolutionary movement in India called the Caliphate Movement, led by a group of Indian intellectual and militant Muslims supporting the Ottoman Caliphate. The research problem is to explore the bilateral relation between the Caliphate Movement and the Indian Muslim political thoughts, especially the ideas of Abul Kalam Azad and Maududi. This study sought to answer the following questions. To what extent were the Indian Muslims aware of and sensitive to British involvement in the disintegration of the Ottoman Empire and the formation of the Caliphate Movement? How much was the role of the cultural and campaign activities of Abul Kalam Azad and Maududi in the formation of the Caliphate Movement? 1.1. Research methodology This is a descriptive-analytical study in which it was attempted to explore the bilateral relation between Caliphate Movement and the Indian Muslim political thoughts by using the papers and books released by Abul Kalam Azad and Maududi as well as other sources related to Caliphate Movement. Discussion The spread of news related to expansionism demands of Britain in the territory of the Ottoman Caliphate, as a great part of the Islamic world, led to the emergence of “Caliphate conferences across India” in 1919. Subsequently, the Caliphate committee was founded under the leadership of Mohammad Ali, Shaukat Ali, Azad and others. At that time, Abul Kalam Azad, despite exile and imprisonment, maintained his pan-Islamic thoughts and ideas and played a more active role in the Caliphate movement after his release from prison in January 1920. The movement provided him with an opportunity to, on the one hand, bring pan-Islamist ideas to the forefront and, on the other hand, form a united front for the liberation of India, consisting of Muslims and Hindus (Moassaqi, 2005, 309). In addition to attempting to public integrate Indian Muslims to support the Ottoman Caliphate, Azad sought to practice their thoughts based on the “regional Caliphate.” At that period, he was known as “Imam Alhind” (Azad, 1963, 22). From Azad’s perspective, India was a war zone, and Muslims were supposed to liberate the territory from non-Muslims (Hounakzaee, 2010, 51). Molavi Abdolbari, Baradaran Ali and other scholars of Jamiat Ulema-e-Hind, as well as the leaders of the Caliphate at the period of the Caliphate movement (using two articles of Hejrat and Jihad), called India under the sovereignty of Britain as a war zone and issued an order for the Muslims to immigrate from India; it had a wonderful impact on Muslims, and many of them emigrated to Afghanistan. The extensive activities of Azad concerning the Caliphate movement led to his re-arrest in December 1921 and a sentence of one year in prison (Azad, 1963, 20-23). Although Maududi did not play a prominent leadership role as Abul Kalam Azad at the time of the Caliphate movement, he also went to Delhi and, influenced by the political events of that period, joined the movement in 1919; due to Mahatma Gandhi's support of the movement, he wrote a book on his autobiography. The presence of Maududi in Delhi and his participation in the Caliphate movement had a considerable effect on his political thoughts and life. The most important effects were being forced to learn English and study new sciences such as history, philosophy, politics, economics, religion, social studies and scientific categories mentioned in English texts (Golshani, 1996, 68). He was also the editor-in-chief and managing editor of Aljameiat publications, which Jamiat Ulema-e-Hind released. This was one of the most popular anti-English Urdu publications directed at Indian Muslims. Maududi became more familiar with Muslims’ problems when he worked there (the same, 70). Conclusion In the first two decades of the twentieth century, the independence and participation of Hindus and Muslims in fighting against Britain, which was considered a single enemy, was being talked about. After World War I, Britain pursued a policy of repression to restore its power. Repressive measures along with the anti-colonial views of the Indian people and the events that took place in the Islamic world by the British with the aim of weakening and dividing Islamic governments caused a new revolutionary movement in India titled the Caliphate Movement, led by a group of Indian intellectual and militant Muslims in support of the Ottoman Caliphate. Though the purpose of the movement was to defend the holy places and protect the Ottoman Caliphate and the preservation of Ottoman power was the most important concern, due to the demands of this movement over time, new patterns of struggle were proposed and developed, which eventually led to the integration of militant groups in India and their greater familiarity with their strengths and weaknesses against British colonialism. Various plans were introduced and implemented in the meetings of the Caliphate movement to put pressure on Britain; they included non-participation of Muslims in peace movements (at the end of World War I), refusal to cooperate with the government, sanctions on European goods, Issuance of an order banning Muslim service in the British Army, calling India as a war zone and emphasizing Muslim emigration to Islamic countries, jihad against Britain, and finally emphasis on the declaration of the independent republic of India. The introduction of the new discourse in Islamic government and leadership in India, especially in the ideas of Abul Kalam Azad and Maududi, who believed in the restoration of the Caliphate and single leadership, were among the most important achievements of the Caliphate movement. Influenced by the political conditions of the time, the issue of Muslim integration against British colonialism, and the progress of the Caliphate movement, Abul Kalam Azad attempted to introduce the necessity of a caliphate in the Islamic society and obedience from Muslims on the strength of Quran and Sunnah. He believed that a caliphate “unites” the dispersion of an “Islamic nation” and a single Muslim nation will not be realized as prescribed in Quran without the presence of a caliphate. He considered the protection of the territorial integrity of the Turkish Empire and the Ottoman independence necessary for the protection of Islam and the unity of the Islamic world. As the Caliphate movement failed to continue, Maududi thought of a government that would be founded based on Islamic rules. 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