[MAULANA TAIYYAB USMANI NADVI is a literary and scholarly person. He is one of the pioneers of the Islamic literary movement, having served as joint editor of Nai Naslein with Meem Naseem. He has authored several books on Urdu literature, Urdu criticism, ethics, travelogue and Iqbal studies, besides a number of articles on socio-political issues. He was born on 30th September, 1930, and has completed eighty years of age. In an interview with DR. WAQUAR ANWAR, he throws light on the various facets of his life, including his close association with the Jamaat and its future in the country. Excerpts:]
Tell us about your education and career.
My basic and initial education up to the year 1944 was done in my house under the guidance of one ataleeq (tutor cum guide). I was admitted in Nadwa in 1944 in the 3rd level of Arabic classes (Arabi Sowm). I studied there up to Fazilat. After completing my studies in Nadwa, I stepped in the field of literature and journalism. Later I entered into the discipline of education and became a teacher in a secondary school at Gaya, Bihar and continued in that position till my retirement from the job.
You belong to a Khanwada (Sufi family) wherein the elders were associated with Jamiatul Ulema. How come you joined Jamaat-e-Islami?
My entire family was associated with Jamiatul Ulema and Imarat-e-Shariah in Bihar. So I was mentally attached with Jamiat and the Imarat in line with my family values. Symbolically, wearing Khadi was a habit inculcated and ingrained from that atmosphere! I used to consider Muslim League as causing injury to the Muslims. I had strong reservation about Muslim League because of the culture of disrespect of religious scholars (Ulema) in that organisation. I found this to be harmful for the Deen (Islam) itself. When I first came in contact with Jamaat-e-Islami in Lucknow, I was impressed by the atmosphere of respect for the Ulema and religious persons (ahle deen). I noticed that even highly qualified persons from secular and modern stream of education are flocking the Ulema and working under their guidance. The Jamaat in fact was able to bridge the gap between the two streams of education, namely religious and secular. In fact, both the groups found their due place here. And it attracted me. It is a contribution of the Jamaat that it succeeded in restoring the honour and respect of deen and ahle-deen (Islam and its scholars) that was eroded by Muslim League.
I read the literature of the Jamaat afterwards. I saw Maulana Maudoodi in Lucknow and I was impressed by and attracted towards him. He was invited there by Maulana Abdul Ghaffar Nadvi in Idara-e-Talimaat. Ali Mian and Maulana Manzoor Nomani, by then, had left the Jamaat and Maulana Abdul Ghaffar Nadvi was a central figure around whom the Jamaat workers assembled.
Were you present in the Ijtema at Allahabad where Maulana Maudoodi participated?
Yes, I had gone to Allahabad along with many other students of Nadwatul Ulema. Besides Maulana Maudoodi we also saw Maulana Amin Ahsan Islahi. I was a student then.
Now that a considerable time has elapsed, what is your opinion about Muslim League movement? Have you reconsidered your opinion?
It is my considered opinion is that the Muslim League was a Muslim nationalist movement which was harmful. Even today such Muslim nationalist thinking is not correct. It was harmful yesterday; it is dreadful today. Jamaat-e-Islami correctly kept that nationalist approach at bay. Today also we should chalk out our plans in line with the actual conditions. One should always consider the ground realities. It is improper to live here and keep our mind engaged with the conditions in Afghanistan, Pakistan or Iran. Always relate yourself to the factual position, like the democratic set-up, in this country. The experimentation with nationalistic endeavours of the Muslim League has been destructive. It has neither served the Muslims in India nor could the purpose for which Pakistan was created be achieved.
Hasn’t such involvement in the affairs of distant places played vital roles in the political activities of Indian Muslims, like the Khilafat Movement?
In my opinion the Khilafat Movement was used as a basis for organising anti-British mass movement for India’s independence from foreign rule. However, it resulted in a negative impact. The end of Khilafat was a severe setback for the Indian Muslims. The base on which the movement was constructed slipped and it was a catastrophe. With that experience Indian leaders like Maulana Azad decided to participate directly in the struggle for independence in India.
Who were the persons in the Jamaat who impressed you most?
Here in Bihar I found Dr. Syed Ziaul Huda a pious person. I have seen from close quarters Abdul Hai sahib of Uttar Pradesh. He was a dynamic person. Maulana Abul Lais sahib will be remembered for his ability to lead the Jamaat at a time when there was turmoil everywhere as a result of the partition of the country. He kept the caravan safe and moving in a positive direction.
Apart from the Jamaat who are other personalities you were impressed by?
I have been impressed most by two persons in my life; my father Shah Quasim and Quazi Ahmad Hussain. These two persons have been my philosophers and guides in both the areas of religion and politics. I was attracted towards the Jamaat because of the mental frame prepared by these two personalities.
You have written books and articles on these two persons. Tell us in short what makes them apart and noteworthy from others in the society; their virtues in brief.
Quazi Ahmad Hussain was a deeply religious person. Besides, he was a politically matured person. I have seldom come across persons of that political maturity, despite having no formal education. Although he did not join Jamaat-e-Islami, he had good opinion about it and appreciated its activities. He used to talk about the ability of Maulana Maudoodi to lead in all situations and give new direction when needed. Everything which was forbidden in his literature proved right with the passage of one Qarardaad-e-Maqasid (declaration of objects) in Pakistan. All things forbidden became permissible, whereas that declaration had no effect on the Islamisation of the country. It has never been operative for a single day.
If the Qarardaad-e-Maqasid became the basis of changing approach of the Islamic Movement in Pakistan, then what about India; how to correlate between the past literature and the current ground realities?
I have a very clear mind about this. Once India became a democratic country, we are part of it and we can sail with it till it crosses the prohibitions of the Qur’ān and Sunnah (Nass-e-Sarih). We have to shed our reservations. We should participate in the political process of the country for the safety of the democratic set-up.
What do you mean by the political process?
The Jamaat, in my opinion, should work from the grassroots level and should become active from block level. It should have multi-tier approach from down to top. Block level to district level to state level to the national level.
What about the void in leadership? The Ummah seems to be always searching a leader. Do you agree?
No other Quayed-e-Azam is possible in the present democratic India. Group-leadership is the answer for the present scenario. In this regard Jamaat-e-Islami Hind is most suited to provide that group leadership (Ijtemai Qiyadat). The Jamaat has a base and a presence at all levels; from block to the centre. We need leadership that has deeni background. Geniuses like Maulana Maudoodi are rare. In the Jamaat itself no other personality like him could come up; including Maulana Abul Lais. So we have to opt for the group leadership rising from below.
How do you view the work of the Jamaat, its pace, quality and quantity?
The work of the Jamaat has spread a lot. Its pace is also good. But our failure is that we have only attracted the educated lot and failed in penetrating the masses. This is possible only through lower-to-higher-level approach; block-to-centre upward movement. In that approach we shall be dealing with the real issues and problems of the people, involving them from day one. We have to deal with the real issues like caste system, poverty, etc. We should have information about the innumerable schemes of the government and participate in providing desired benefits of those schemes.
Do you agree that the literature of the Jamaat talks about locating an influential person in a locality, training him and let him mobilise the masses? This can only create cadre and that we are doing.
The literature produced by Maulana Maudoodi provides the intellectual basis. And these were written in the pre-independence India. That literature is successful even today to provide the intellectual basis and train people to become dedicated cadre. But that literature cannot provide the basis for solving all the issues coming up. The background has changed and we ought to adopt new methods.
What is your expectation about the future?
I am always hopeful. We have men with good abilities with us. Only thing required is to give them a correct direction. There is no other organised and dedicated group among Indian Muslims save and except Jamaat-e-Islami Hind. This is the only vibrant movement of Indian Muslims. Whatever else you find, say Nadwa of Ali Mian or Imarat-e-Sharia, is characterised by individuals, not any movement. I am very much hopeful about the contributions of the Jamaat in this country. We have the cadre that have to be made mass-oriented. This is the task of our leadership, our Shoora. The approach of forming a party from the top will not serve. Leadership will be created and vote bank will be saved only if activism rises from the ground level.