MODERN ISLAMIC THOUGHT IN INDIA/PAKISTAN
A.
Background
The nineteenth
century is the second phase of British imperialism in India, namely century
British industrial capitalism that at that time the UK sell their wares in
India. India just be the market for the UK. All of it depends on British
imperialism for their function.
The UK just gave a
little attention to the religion and ideology. As a result of the changes, the
Muslims of India who enjoyed a golden age of Islam was been marginalized and
isolated in various aspects of life. Muslims are not only economically
oppressed, but their social position and education were also clearly suppressed
by the government. Maybe a little can be described the circumstances at that
time, the position of the Muslim community in the Indian office of government,
departments, and army. The position which held by Muslims before had shifted to
the other Muslim people.[1]
Until 1857, there
was the Indian Mutiny, the rebellion caused by the hatred that is so to the UK
at that time, the people of India suffered while the English invaders-occupiers
living in luxury in India and the British felt themselves were above the people
of India and didn’t care about the suffering people of India.
The difference in
treatment between British soldiers and Indian warriors antagonizing the Indian
warriors to the British soldier. In addition there is a desire for the
relationship between the rulers and the people, in regard to obtaining a more
worthy fate and life. As a result and the impact of the destruction, Mujahedin
movement and the Mughal Empire were destroyed. Since the incident, the state of
the Muslim community in India is increasingly did not get the trust of the
British government in power at that time. Clearly it can be said, day by day
the Muslims more fall down with no hope to bounce back.
Until came Sayyid
Ahmad Khan and the Aligarh Movement, followed by Sayyid Amir Ali, Muhammad
Iqbal and Muhammad Ali Jinnah and the emergence of Pakistan as a result of
their thought. Thus, this paper will explore the ideas of renewal and Muslim
movements that occur in India / Pakistan relate to the associated fourth
character at that time.
A.
Sayyid Ahmad Khan (1817-1898)
After the destruction of Mujahiddin movement as the
effect of 1857 revolt, emerged Sayyid Ahmad Khan to lead Indian Moslems. Sayyid
Ahmad Khan was born in 1817 BC. He is descendants of the prophet Muhammad SAW.
His grandmother was magnifying the palace in Alamghir II era (1754-1759). He
was educated through traditional education in his religion education. Beside
Arabic, he also learned Persian language.[2]
When the masses revolted to the England in 1857, he
was considered and credited because he prevented the revolt, so he was gave Sir
Title by England and the relation between them became better. What he did was
for the moslems but Sayyid Ahmad Khan’s effort was not understood by the
moslems.[3]
Sayyid Ahmad Khan argued that the increase in the
position of Muslims of India can be realized just by working with British.
British is the most powerful power in India and against it will not be good for
the Muslims of India. In addition, the base of the western powers including
British, is modern science and technology. To be able to go forward, Muslims
must also master modern science and technology cooperation and strengthen the
relationship with British.[4]
He tried to
convince the British that the 1857 rebellion, Muslims do not play a main role.
So that, he launched the pamphlet containing an explanation of the things that
led to the outbreak of the "rebellion of 1857". Among the causes
which he described i.e:
1.
British Intervention in the matter of
religion, such as Christianity education given to orphans in institutions are
taken care of by British, the establishment of a Christian mission schools, and
the elimination of religious education in college.
2.
Indian people did not take the participation,
both Muslim and Hindu in the representative league of the people, the thing
that leads to:
a.
People of India did not know the purpose and
intention of British, they assume British came to change his religion to Christianity.
b.
British government did not know the complaints
of the Indian people.
3.
British Government did not try to make a
friendship with the people of India, while the stability of the government
depends on good relations with the people. [5]
Over the top of his
efforts and loyalty that he showed against British, Sayyid Ahmad Khan finally
succeeded in changing the view of British to Indian Muslims, while he suggest
to the Muslims not to against them. This aspiration to establish good relations
with British was to help Muslims from its decline.
The principal
though of Sayyid Ahmad Khan in Islamic renewal there was similarity with
Muhammad Abduh’s thought in Egypt, mention that both of them gave high reward
to the human mind, both of them opposed taklid and opened ijtihad door, and
both of them adhere Qadariyah ideology.
Sayyid Ahmad Khan
saw that Indian Muslims had went back because they did not follow the
development of the times. Because he believes in brainpower has limits though,
he believes in the freedom and independence of the human in determining the
will and acts. He has qadariyah view. Along with that espoused qadariyah view,
it is believed that for every creature, God has determined the character or
nature. And determined the nature of God and that the Koran is called the law
of Allah (sunatullah), does not change.
Nature, as Sayyid
Ahmad Khan's said, running and circulated in accordance with the laws of nature
that God has determined it. Everything in nature happens according to the law
of cause and effect. But it all depends on the form of the First cause (God).
If there is something disconnected because the first, the form of the thing
will go away.
Along with the
ideas, he refused to taqlid understanding even did not hesitate to attack this
understanding. source of Islamic teachings in his opinion only the Koran and
Hadith. Opinions of scholars in the past is not binding for Muslims and between
their opinion there is no longer relevant to the modern times. A similar
opinion was to be abandoned. In organizing ijtihad, ijma 'and qiyas for him was
not a source of Islamic teachings that are absolute. Hadith also not everything
is acceptable because there is artificial traditions.
His thoughht may not fettered by the otority of
hadits and fiqh. All of it have to be measured with rational thought. So, he
refuse all of thing that incompitable with logic and nature’s law. The first,
he just wanted to take from the Koran as a something that determine to Islam and the other were
just help and not really determine. He refuse Hadits that the contain is about
sosial morality from the first and second century of Islam society collection.
He refused heaven, hell, angel and giant and he scorned fiqh scholar, hadis
expert and Islamic poem.
There were many of Sayyid Ahmad Khan’s thought, i.e:
1.
The wording of the text on the Koran is from
the Prophet and the meaning from Allah.
2.
He interpretated the ghaib news by his
opinion only. For example the hadis
3.
Refused hadith about the earth number same
with the sky number, this was just delusion of Jahiliyah.
4.
Refuse the miracle which violate with the
tradition.
5.
Doubted the authenticity of the Sunnah because
it is only written by a memorial narrators only within a long time from the
time of the prophet.
6.
The hadith which had written in the book is
the expression of the narrators, we did not know the original lafadz of the
prophet Muhammad. This expression matches with the prophet expression and
sometimes not, so no wonder if some hadith narrators misunderstood.
7.
Every legal product of Muslims hadith were not
a compulsory because it’s just a product of ijtihad of the scholars and it is
not likely the case of the prophet SAW.
8.
The narrators of hadith even the greatest was
no one can be trusted because they have long died then there’s research on the
acceptance or rejection of a hadith. If this case is impossible, is the
difficult one.
From that
explanation, it can be said that Sayyid Ahmad Khan did not receive the sunnah
except sunnah mutawatir lafzhi, whereas for him the sunnah mutawatir
lafzhi is impossible and he refuse sunnah mutawatir maknawi and
hadith ahad. So that, he and his followers refuse all of the sunnah, mutawatir
or ahad. An efforts through education he did not forget too, even in
the end into this field he shed attention and focus in his efforts. The
effective way to change the mental attitude is indeed the education.
Before 1869, he
built Muhammedan Educational Conference in his effort to develop national
education for Indian moslems. The program from this institute was to spread
western education in moslem’s circle, observated religion education that exist
in England school that built by moslem, and propped up religion education that
given in non-state schools.
MAOC formed in
accordance with the model school in the British and the language used on it is
English. The director was speaking in English, teachers and staff consist of
many British people. In MAOC, Islamic education and the obedient in the worship
was noticed. The school was open not only to the people of Islam, but also for
Hindus, Parisi, and Christian.
His attention for science not only definite in
education sector, but also through the opus such as “Tahzib al Akhlak” include
his thought in that book and the educated people were interested with it. His
interpretating that had given about Islamic precepts was easier to be received
by educated people than his previous interpretating.[6]
His thought about Islamic precept i.e:
1.
Marriage adheres to the principle of monogamy,
polygamy is contrary to Islam and it will not be allowed except in cases of
force.
2.
Islam against slavery, including the
enslavement of prisoners of war, although the law permits it.
3.
Modern banks, trading, lending and
international trade which includes a modern economy, although it includes
interest payments, it is not considered usury, because it is not contrary to
the law of the Qur'an.
4.
Hand cut law based on the Qur'an and Sunnah
for thieves, throwing stones and flogging adulteress 100 times for primitive societies
only in accordance with the shortage of places do not have a prison or jail.
5.
Jihad is prohibited except in cases of force
to defend them.
In the political
thought of Sir Sayyid Ahmad Khan that Muslims may not unite in a country with
Hindus, Muslims should have their own country. Unite with Hindus would make a
minority of Islam that would make Islam the lower. From this thought, then came
the idea for the emergence of Pakistan in the twentieth century.[7]
B.
The Emergence of Aligarh Movement
Aligarh movement emerged after Sayyid
Ahmad Khan died in 1889 M, this movement is a continuation of Sayyid Akhmad
Khan Desires in an effort to improve the lot of Muslims of India, which is one
of the path is through education. To obtain a good education system, in the
year 1868/1870 M he traveled to Cambridge University in England. Upon their
return, in 1878 M he founded the modern school, named Mohammed Oriental Anglo
College (MOAC) in Aligarh.
In 1920 M, three decades after Sayyid Akhmad Khan died, MOAC be upgraded to a university. Its development aimed at broadening the horizon and thinking, humanism and applying broad scientific attitude.[8]
Aligarh Movement which is the main driving
force for the realization of reform among Muslims India. Without this movement,
the ideas further updates as coined by Amr Ali, Muhammad Ikbal, Maulana Abul
Kalam Azzad, and so earned will be incurred. This also increases the movement
of Muslims of Indian society into a society that bounce backwards towards
progress.
C.
The Aligarh Movement leaders and its Ideas
Aligarh movement is a continuation of
the ideas of Sayyid Akhmad Khan embraced and propagated by the disciples,
followers and friends. Movement that later became known as a center of Aligarh
Muslim university Isalam updates. Among the stores-known figure in the Aligarh
movement are Muhsin al-Mulk, Vicar al-Mulk, Hali Altaf Husen, Chairah Ali,
Nazir Ahmad, Salah al-Din Khudas Bakhs, and Muhammad Shibli Nu'mani.
1.
Nawab Muhsinal-Mulk
Muhsin al-Mulk became acquainted with Sayyid Akhmad Khan in 1863 and since then they established a very close friendship. Muhsin al-Mulk moved to Aligarh and settled their starting from the year 1893 and in 1897 replaced the Sayyid Ahmad Khan in MOAC.
Muhsin al-Mulk of great merit in spreading ideas of Sayyid Ahmad Khan, he also managed to create a class of Indian scholars change their tough stance against the Aligarh Movement. The results of his efforts in popularizing the Aligarh Movement seen from the increasing number of students in his day compared with before.
Unlike Sayyid Akhmad Khan, he did not hesitate to enter the political field. When discussing the position of the Council of Regional Representatives Council, Indian Muslim leaders see that they are a minority, Muslims would not be able to match the class of the Hindu majority, and the election was held. Therefore, Muslims are asked to be given a separate electoral district. To fight for a separate area demands that, Muhsin al-Mulk tried to form a delegation of Indian Muslims in 1906. Delegation was received by Lord Minto and demands accepted.
2.
Viqar al-Mulk
(1841-1917)
Another leader
who popularized the movement Aligar is Viqar al-Mulk. Since his youth he had
been a servant and follower of Sayyid Akhmad Khan. In 1907 he replaced the Nawab
Muhsin al-Mulk as MOAK leader. He was a scholar and handle tough stance against
religion. Of attitude thus affect the academic life in MOAC. Strengthening of
religious life, execution praying and fasting strengthened supervision.
Similarly, the increase rate was highly dependent on religious subject’s
graduation. These steps make more public MOAC again among Indian scholars.
In the first political Viqar al-Mulk agree with Sayyid Akhmad Khan. He asserted that the Muslims of India, which amounted to only one-fifth of the Hindus, Indian Muslims will be oppressed if left England. But after sharing plans Bengal into two options, namely Islam and Hindu electorate canceled by the England, the establishment of al-Mulk Viqar are changed. He argues that Britain is no longer place of Muslims
depend fate.
Viqar al-Mulk of the opinion, that the Indian Muslims must have their own party and should retain the Indian Muslim League. Founding of the Indian National Congress party has not changed; India Muslim League was not allowed to join the Congress.
3.
Altaf Hussain Hali (1837-1914)
A big influences other leaders in spreading ideas of Sayyid renewal Akhmad Khan Altaf Husain Hali is. At the request of Akhmad Khan Sayyid he wrote a poem about Islamic civilization in antiquity. Come out in the year 1879 what is known as Musaddas. The poem also contains among other ideas Aligarh. Influence on Indian Muslims is very large, so it is said that in addition to MOAC and Muhammaden Education Conference, which has great merit Musaddas in popularizing Aligarh movement.
Education to women he is more progressive
than Sayyid Akhmad Khan who views that women should not have an education as
men. In politics he also believes that the Indian Muslims coupled to a single
entity of its own in addition to the Hindus. But he was not being anti-Hindus.
He suggested that the Indian Muslim authors also studied the Hindu language.[9]
4.
Chiragh Ali
Before acquainted with Sayyid Akhmad Khan, he
also has been known as a writer. Once familiar with Akhmad Khan Sayyid Tahzib
he wrote to al-Akhlaq. He is also the author of several books in English, the
most important of which is the "necessary reforms". In it he explains
if Islam as taught by the Prophet Muhammad, is not static, but dynamic and can
according to the social and political changes that occurred throughout the
ages. Islam does not specify a particular social and political system. Social
and political systems among Muslims there are nothing to do with Islam.
5.
Salah al-Din Khuda Bakhs
He was a prominent Aligarh Movement which
has an influence on the renewal of
Indian Muslims. This
figure is as
a writer whose works are many issues related to
the renewal of Indian Muslims. Views on the
Qur'an rather different from the
other figures. He argues that the Qur'an
is the holy book more
as a spiritual guide
containing norms should
be restrained rather than as binding law books
forever.[10]
6.
Maulvi Nazir Ahmadoman
He is the author of
considerable influence on the Muslims of India. His
works around issues of religion, manners, and social
problems. He also translated
the Quran into Urdu.
One of his views he argues that Muslims setback caused
by the Muslims themselves, no
longer live according
to the teachings of religion,
not caused by external factors. He is more oriented on
the progress of Muslims in the past. He said that
Muslims are making progress, and
then it should come back to life
like the classic era.
With it so
bound by tradition, this view was influential and has implications in religious thought. And
therefore his interpretation of the Qur'an as liberal as Akhmad Khan. However,
just as Nazir Ahmad
al-Mulk Viqar
Aligarh has brought closer to the Indian
scholars.
7.
Muhammad Shibli Nu'mani (1857-1914)
In 1883 he was appointed teacher of
Arabic and Persian in MOAC. He has the
traditional Islamic school education
and never went
to Mecca and Medina deepens his knowledge of Islam. After Akhmad Khan
Sayyid died he
left MOAC.
Over at MOAC he met with new ideas
and the Aligarh movement
expressed interest in him. Islamic school education to make he does not
have the same liberal as with Sayyid Akhmad
Khan. But in contrast to other scholars she
was not opposed to the use of reason in matters
of religion. Studied philosophy, is not unlawful
for him. Scholars also studied classical times and know the philosophy.
After leaving MOAC he went to Lucknow
to lead the college
Nadwat al-Ulama.
Modern thinking espoused moderate changes to bring
this college.
D.
Sayyid Amir Ali
Sayyid Amir Ali comes from Syi’ah family in Nadhir Syah period
(1736-1747) move from Khurasan in Persia to India. And then this family work in
king Mughal Castile. He was born in 1849, and pass away in 79 years old in
1928. He got his education in Muhsiniyah High school near Kalkuta. He studied Arabic
language there. Then he study English Language, English Literature and English
Law. [11]
In 1869 years he went to England to continue his study and finish
in 1873 and get pass in department of law. After he finish from his study, he come back to India and have work as
employee of England Kingdom, Lawyer, Judge, and big teacher in Islam law. Have
make the famous is his activity in department of politics and his book The
Spirit of Islam and A Short History of the Saracens.
In 1877 year he compose National Muhammedan Association, as
container union of the members of religious community Islam India, and the goal
is to importance member Islamic defend and to try them in area of politics. This
association has 34 branches in many places in India. In 1883 he becomes one of
three member of Council Deputy King of England in India. He was only member
Islam in this council. In 1904 he
leaves of India and stay forever in England, and he get a live pair in there.
There he lifts in 1909 become the first Indian member in Judical Commitee of
prifacy council.
Sayyid Amir Ali argue and
have believed that Islam not Religion have bring to decline. On the Contrary,
Islam is religion which brings to progress and to prove it, he back to history
of Islamic Classic. Cause he can many emerge glory of Islam in long time ago,
he was writer orientalies, as apologis, people have worship an miss to long
time ago and say to this enemy: “if you progress now, we progress in long time
ago too.[12]
Not it is meaning with
philosopher’s reformer in Islam, include Sayyid Amir Ali. They invite the
member of a religious community of Islam
survey to history long time ago to prove that Islamic religion which
they follow is not religion have decline and hamper progress. The member of a
religious community of Islam, exactly the member of a religious Islam before
20th Century, because more many attention focus in worship and live in the
beyond, and not attention to history again so they forget about their advance
in classic age.
The first thinker, who returned to the old history to bring proof
that Islam is a rational religion and religious progress, is Sayyid Amir Ali.
His book The Spirit of Islam. Printed for the first time in 1891. In the
book he peeled Islamic teachings about monotheism, worship, hereafter, the
status of women, slavery, political system and so forth. Besides, it also
explained the progress of science and rational thought and philosophical
contained in the history of Islam. The method he uses to explore the teachings
of the comparison method is coupled with a rational explanation. He first
brought similar teachings in other religions and then explained and stated that
Islam brings improvements in the relevant teachings. Next he gives the
arguments to claim that those teachings are not contradictory, even according
to the thinking mind.
Regarding the decline of
Islam, he argues that the cause lies in the state of Muslims in modern times
considers that the door of ijtihad was closed and therefore no longer allowed to
conduct ijtihad, even a sin. The person must submit to the opinions of scholars
9th century AD, who cannot know the needs of the 20th century. Changing
conditions brought about changes in age does not matter. Opinion of some
scholars who composed in the last century still believed to be used for modern
times. Modern-day Muslims do not believe in the power of reason, the Prophet
Muhammad was high and noble reward once the human mind. Cleric us now, so
Sayyid Amir Ali forwarding descriptions make sense to think and wear as a sin
and a crime. Science has a high status in Islam.
Furthermore, Sayyid Amir Ali gave a long description of the
progress made in various fields of Muslims in the name of science experts in
their respective fields. Love the science in Islam is not confined to men.
Among women there was also concern on science, so that they have a university
of its own, as it was founded in Cairo by Sultan's daughter and Malik Taher in
the year 684 H.
The progress of science is achieved by Muslims in those days,
because they are a strong hold on the teachings of the Prophet and strive to
implement them. At a time when Europe was still in the same intellectual
decline. No freedom of thought. Islam that first opened the door for thought.
And this is what makes Muslims become a promoter of science and civilization.
Science and civilization are inseparable from freedom of thought. After the
freedom of thought becomes blurred among Muslims, they become behind in the
race towards progress. Thus it
is clear Sayyid Amir Ali came to the conclusion, that Islam as taught by
Prophet Muhammad, contains teachings that pursue the progress and hinder the
development of human thought.
E.
Muhammad Iqbal
Muhammad Iqbal comes from middle
group family in Punjab and born in Sialkot, 1876. He is one of the Islamic
reformers in India that really give influence.[13] For
continuing study, he went to Lahore and studied there up to got M.A.
educational achievement title. In 1905, he went to England for studying in
Cambridge University for learning philosophy. Two years later, he moved to
Munich, Germany and got Ph.D. educational achievement title from tasawuf
there. His doctoral dissertation is: The Development of Metaphysics in
Persia.
In 1908, he went back to Lahore. Besides
his job was lawyer, he also been a lecturer of philosophy. His book: The
Reconstruction of Religious Thought in Islam is the result of his lectures
which given at some universities in India. Then, he joined to politic and in
1930, he was chosen to be a President of Muslim League. He had ever taken a
part in Round Table Discussion in London, twice. He also attended Islamic
Conference which held by Jerusalem. In 1933, he invited to go to Afghanistan
for discussing about establishing of Kabul University. He passed away in 1938,
62 years old.[14]
Different with other reformers,
Muhammad Iqbal is a poet and philosopher. But, his thought about decline and
advance of Muslim has influence for the development of reformation in Islam.
Same with other reformers, he believes that the decline of Muslim during latest
500 years was caused by rigidity of thinking. Islamic law has been static.
Conservatism in Islam believe that rationalism which appeared by Muktazilah
will bring to the disintegration, and it will be dangerous for the stability of
Islam as a politic unity. For keeping the unity, conservatism went to Islamic
law as an effective tool for making people relent and silent.
Other cause is the influence of zuhud
in tasawuf teachings. According to tasawuf which emphasize in zuhud,
the attention should be centered to God and what exist in material area.
Finally, it will bring to the people’s condition which lack of stress about
social in Islam. The main cause is disintegration of Baghdad, as the center of
the advance of Muslim thought in middle 13rd century. For
encouraging the disintegration deeply, the conservatism saw that it important
for cultivating the same in social life for all of people. So, the refuse the
reformation in syariah and hold in laws that have been decided by
Islamic scholar in the past, it means the ijtihad is closed.
Actually, the Islamic law isn’t
static. But, it develops by the running of life. Ijtihad never closed. The
first people that disagree with the argument that said the four mazhab have
discussed all of final issues. So, ijtihad is unimportant. He was born in 1263,
five years after the decline of Baghdad. And then, Muhammad Abdul Wahab argued
that ijtihad open again. In modern age, ijtihad has been run for long time in
Turkey. Between all of Islamic state, just Islamic Turkey that separate from
dogmatism and just Turkey which use the free thinking rights in Islam.[15]
Basically, Islam teaches about
dynamism, Iqbal said about that. Al-Qur’an suggest the using of thinking for
interpreting verse or the sign that appear in natural life, such as sun, moon,
the change of day and night and many others. People who do not care and do not
pay attention to the signs that will stay blind to the future. Islamic concept
of nature is dynamic and constantly evolving. God made progress and setbacks alternated
between nations that inhabit this earth. It contains sense of dynamism.
Islam rejects the concept of the
old saying that a mini-style static. Islam maintains the concept of dynamism
and recognizes the motion and changes in human social life. And principles used
in terms of motion and change that is ijtihad. Ijtihad has an important
position in the renewal of Islam. Understand the dynamism of Islam will find is
what makes Iqbal has an important position in the reform in India. In his poems
he encourages Muslims that move and do not stay silent. Digest of life is
movement, being the law of life is to create, and then Iqbal called out to the
Muslims in order to get up and create a new world. So high he appreciates
motion, so he calls that are active infidels better than Muslims who like to
sleep.
In its renewal, Iqbal didn’t
assume that Western should be as a model. Capitalism and Western Imperialism
cannot be received. Western according to his judgment is very much influenced
by materialism and has started to leave the religion. Muslims should be taken
only his knowledge of the Western.
In the history of his life, Iqbal
became President of the Muslim League in 1930. Well known in this connection
that before going to Europe he actually was an Indian nationalist. In his poems,
he sustains the unity and independence of India, and advocating the unity of
Muslims and Hindus in the country of India. But, then he changed his views. He
has contradiction with Nationalism, because the nationalism as he encountered
in Europe, he saw the seeds materialism and atheism, both a major threat to
humanity. Indian Nationalism and Hindu Muslim cover is a good idea, but it is
difficult to be realized. He suspected that Indian nationalism lies behind Hinduism
concepts in a new form.
In India, there are two great
people, according to Iqbal, and the implementation of the Western democracies
of India, this fact must be considered. Demands Muslims to acquire
self-government, within or outside the United Kingdom, is a reasonable demands.
India is essentially composed of two nations, the nation of Islam and Hinduism of
Baghdad. Indian Muslims should lead to the formation of a separate state, apart
from the Hindu state in India.
The goal is to form a separated
country; it affirmed the annual meeting of the Muslim League in 1930. Here is
where ideas and goals form a separate country was promulgated and subsequently
became the goal of the national struggle of Muslims of India. It no wonders if
Iqbal is seen as the "father of Pakistan" or it can be said that he
is “spiritual father”, because he followed to form Pakistan.[16] Iqbal
idea that Muslims of India are a nation and therefore requires a separate state
is not contrary to the founding of the Muslim brotherhood and unity. Effect of Iqbal
in the renewal of the dynamism of India is causing the understanding among
Muslims and point the way they should take for the future so that as the
minority race in the subcontinent can live free from external pressures.[17]
F.
Muhammad Ali Jinnah
Islam gave the
Muslims of India a sense of identity; dynasties like the Mughals gave them
territory; poets like Allama Iqbal gave them a sense of destiny. Jinnah's
towering stature derives from the fact that, by leading the Pakistan movement
and creating the state of Pakistan, he gave them all three. For the Pakistanis
he is simply the Quaid-i-Azam or the Great Leader and as a Baba-i-Qaum (Father
of the Nation). His birthday is observed
as a national holiday[18]. Whatever
their political affiliation, they believe there is no one quite like him.
Mohammad Ali Jinnah was born to an ordinary
if comfortable household in Karachi, not far from where Islam first came to the
Indian subcontinent in AD 711 in the person of the young Arab general Muhammad
bin Qasim. However, Jinnah's date of birth 25 December 1876 and place of birth
are presently under academic dispute. Just before Jinnah's birth his father,
Jinnahbhai Poonja, had moved from Gujarat to Karachi. Significantly, Jinnah's
father was born in 1857 at the end of one kind of Muslim history, with the
failed uprisings in Delhi and died in 1901.
One of eight children, young Jinnah was
educated in the Sind Madrasatul Islam and the Christian Missionary Society High
School in Karachi. Shortly before he was sent to London in 1893 to join
Graham's Shipping and Trading Company, which did business with Jinnah's father
in Karachi, he was married to Emibai, a distant relative. It could be described
as a traditional Asian marriage the groom barely 16 years old and the bride a
mere child. Emibai died shortly after Jinnah left for London; Jinnah barely
knew her. But another death, that of his beloved mother, devastated him.
Jinnah asserted his independence by making
two important personal decisions. Within months of his arrival he left the
business firm to join Lincoln's Inn and study law. In 1894 he changed his name
by deed poll, dropping the 'bhai' from his surname. Not yet 20 years old, in 1896
he became the youngest Indian to pass. As a barrister, in his bearing, dress
and delivery Jinnah cultivated a sense of theatre which would stand him in good
stead in the future.[19]
In 30 years old, he joined to politic in 1909
and he was chosen as a deputy from Bombay Muslim in legislative council. In
1931, Ali Jinnah joined in Indian Muslim League as a member and in that year,
he also was chosen as the President of Muslim League. [20] At the time of issuing the concept of Indian
nationalism Gandhi in which Muslims joined Hindus premises into one nation,
then Ali Jinnah left the Congress Party, and then in the years 1930-1932, there
was Round Table Conference in London. He notices things that disappoint on him.
Ali Jinnah resigned anyway in the Organization of Muslim League; he left the
political field and settled in London, working as a lawyer there. Because the
Muslim League needs new leadership, then Ali Jinnah was asked to return to the
homeland, then in 1934 he was elected again as President of the Muslim League.
Under the leadership of Ali Jinnah, the
Muslim League into a powerful popular movement, in earlier times only the upper
class association comprised of wealthy, high employee and scholars, relations
with the general public may be said to not exist, then the future of this
organization Ali Jinnah turned into a popular movement. In the 1937 local
elections held in India, the Muslim League election was not getting sound mean,
consequently underestimated the Muslim League by other organizations, and eventually
recognized only two parties, the Congress Party and the Party of the British
Government.
Ali Jinnah fought for some time continues to
be recognized as a Muslim League Party in India, but talks are held several
times always doomed to failure. In 1940, the Muslim League held a meeting in
Lahore with the recommendation that the Indian Muslims must form one's own
country is finally given the name of Pakistan. Then on August 15, 1947,
Pakistan was born as an independent state and became Governor -General Ali
Jinnah.
Thought for Ali Jinnah initially favored a
nationalist movement that seeks to unite the Muslims with the Hindus, but
eventually turned into a Pan-Islamic movement. In the other main ideas, Ali
Jinnah was one of the pioneers of women's emancipation in India, Ali Jinnah
encourage women to take part in common with men, especially in the field of
social life and politics , or national life in general .[21]
G.
Conclusion
Sayyid Ahmad Khan
did not receive the sunnah except sunnah mutawatir lafzhi, whereas for
him the sunnah mutawatir lafzhi is impossible and he refuse sunnah
mutawatir maknawi and hadith ahad. So that, he and his followers
refuse all of the sunnah, mutawatir or ahad. An efforts through
education he did not forget too, even in the end into this field he shed
attention and focus in his efforts. The effective way to change the mental
attitude is indeed the education.
Aligarh movement emerged after Sayyid
Ahmad Khan died in 1889 M, this movement is a continuation of Sayyid Akhmad
Khan desires in an effort to improve the lot of Muslims of India, which is one
of the path is through education. In
1920 M, three decades after Sayyid Akhmad Khan died, MOAC be upgraded to a university. Its development is aimed at broadening the horizon and thinking, humanism and applying broad scientific attitude. Among the stores-known figure in the
Aligarh movement is Muhsin al-Mulk, Vicar al-Mulk, Hali Altaf Husen, Chairah
Ali, Nazir Ahmad, Salah al-Din Khudas Bakhs, and Muhammad Shibli Nu'mani.
Sayyid Amir Ali is a Shiite family living in the days of Nadir Shah
in India. Sayyid Amir Ali believes and believes that Islam is not a religion
that leads to deterioration. Instead Islam is a religion that brings on
progress and to prove it he returned into the classical Islamic history, as
well as their strong hold on the teachings of the Prophet and strive to
implement them. Regarding the decline of Islam, he argues that the cause lies
in the state of Muslims in modern times considers that the door of ijtihad was
closed and therefore no longer allowed to conduct ijtihad, even a sin.
Muhammad Iqbal is one of the
Islamic reformers in India that really give influence. His thought about
decline and advance of Muslim has influence for the development of reformation
in Islam. He followed to form Pakistan state, so he called as the "father
of Pakistan" or it can be said that he is “spiritual father”. His thought
is about the dynamism thought in Islam. And Muhammad
Ali Jinnah is simply the Quaid-i-Azam or the Great Leader and as a Baba-i-Qaum (Father
of the Nation). Jinnah is the crusader of
the forming of Pakistan. He is the continuer of other reformer in India. He
continued the important of knowledge’s idea of Sayyid Ahmad Khan, Sayyid Amir
Ali’s idea and dynamic ideas of Iqbal until the Pakistan state was formed.
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