http://archives.dailytimes.com.pk/editorial/20-Jul-2004/history-of-jihadis-turning-moderates-i-suroosh-irfani
"Even so, while Aibak's turbulent experiences transformed him from a pan-Islamist Indian jihadi to a Muslim internationalist at home with communists, socialists and Kemalist Turks, his references to Maulana Sindhi and a Quranic hermeneutics of spiritual humanism reflect a subjectivity steeped in Islamic faith creatively relating to variants of secularism, such as Kemalism and socialism. Indeed, such eclecticism was central to Sindhi's liberation theology that Aibak also shared and thought as being central to a notion of an egalitarian Islamic universalism.
To be sure, while Thanesari and Aibak, each in his turn, symbolised the jihadi ideal of his time, each one of them moved on from the militancy of a youthful notion of jihad towards a more inclusive connotation of jihad as socio- political, and intellectual-moral struggle. This is profoundly reflected in Thanesari's intellectual activism after he returned to India, and his espousal of peaceful coexistence with India's Christian rulers who were People of the Book."
http://archives.dailytimes.com.pk/editorial/27-Jul-2004/history-of-jihadis-turning-moderates-ii-suroosh-irfani
"To be sure, the example of jihadis like Thanesai and Aibak who ended up as moderates, failed to bring about a corresponding change in attitudes and ways of thinking among sections of their coreligionists in the subcontinent. Consequently, a fusion of Islam and intellectual modernity that jihadi individuals like Thanesari and Aibak signified, failed to become generalised in the society, and the lived experiences of these Muslim revolutionaries never became part of the country's intellectual culture. Even so, it is vital for the cultural watchdogs of Pakistan to draw on the life narratives of our obscure and forgotten heroes as figures who offer alternative notions of Islamism and jihad."
"Even so, while Aibak's turbulent experiences transformed him from a pan-Islamist Indian jihadi to a Muslim internationalist at home with communists, socialists and Kemalist Turks, his references to Maulana Sindhi and a Quranic hermeneutics of spiritual humanism reflect a subjectivity steeped in Islamic faith creatively relating to variants of secularism, such as Kemalism and socialism. Indeed, such eclecticism was central to Sindhi's liberation theology that Aibak also shared and thought as being central to a notion of an egalitarian Islamic universalism.
To be sure, while Thanesari and Aibak, each in his turn, symbolised the jihadi ideal of his time, each one of them moved on from the militancy of a youthful notion of jihad towards a more inclusive connotation of jihad as socio- political, and intellectual-moral struggle. This is profoundly reflected in Thanesari's intellectual activism after he returned to India, and his espousal of peaceful coexistence with India's Christian rulers who were People of the Book."
http://archives.dailytimes.com.pk/editorial/27-Jul-2004/history-of-jihadis-turning-moderates-ii-suroosh-irfani
"To be sure, the example of jihadis like Thanesai and Aibak who ended up as moderates, failed to bring about a corresponding change in attitudes and ways of thinking among sections of their coreligionists in the subcontinent. Consequently, a fusion of Islam and intellectual modernity that jihadi individuals like Thanesari and Aibak signified, failed to become generalised in the society, and the lived experiences of these Muslim revolutionaries never became part of the country's intellectual culture. Even so, it is vital for the cultural watchdogs of Pakistan to draw on the life narratives of our obscure and forgotten heroes as figures who offer alternative notions of Islamism and jihad."
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