title: Abul A'la Maududi

text: However following a coup by General Ayub Khan, the constitution was shelved and Maududi and his party were politically repressed, Maududi being imprisoned in 1964 and again in 1967. The JI joined an opposition alliance with secular parties, compromising with doctrine to support a woman candidate (Fatima Jinnah) for president against Khan in 1965. In the December 1970 general election, Maududi toured the country as a "leader in waiting" and JI spent considerable energy and resources fielding 151 candidates. Despite this, the party won only four seats in the national assembly and four in the provincial assemblies.


title: Abul A'la Maududi

text: The loss led Maududi to withdraw from political activism in 1971 and return to scholarship. In 1972 he resigned as JI's Ameer (leader) for reasons of health. However it was shortly thereafter that Islamism gathered steam in Pakistan in the form of the "Nizam-i-Mustafa" (Order of the Prophet) movement, an alliance of conservative political groups united against Zulfikar Ali Bhutto which the JI gave shape to and which bolstered its standing.


title: Abul A'la Maududi

text: In 1977, Maududi "returned to the center stage". When Bhutto attempted to defuse tensions on 16 April 1977, he came to Maududi's house for consultations. When General Muhammad Zia-ul-Haq overthrew Bhutto and came to power in 1977, he "accorded Mawdudi the status of a senior statesman, sought his advice, and allowed his words to adorn the front pages of the newspapers. Maududi proved receptive to Zia's overtures and supported his decision to execute Bhutto."


title: Abul A'la Maududi

text: Despite some doctrinal difference (Maududi wanted "sharia" by education rather than by state fiat), Maududi enthusiastically supported Zia and his program of Islamization or "Sharization".


title: Abul A'la Maududi

text: Maududi poured his energy into books, pamphlets and more than 1000 speeches and press statements, laying the ground work for making Pakistan an Islamic state, but also dealing with a variety of issues of interest in Pakistan and the Muslim world.


title: Abul A'la Maududi

text: He sought to be a "Mujaddid", "renewing" ("tajdid") the religion. This role had great responsibility as he believed a "Mujaddid" "on the whole, has to undertake and perform the same kind of work as is accomplished by a Prophet." While earlier mujaddids had renewed religion he wanted also "to propagate true Islam, the absence of which accounted for the failure of earlier efforts at tajdid."


title: Abul A'la Maududi

text: Mawdudi was highly influenced by the ideas of the medieval theologian Ibn Taymiyya, particularly his treatises that emphasized the Sovereignty ("Hakimiyya") of God. Mawdudi would stress that armed Jihad was imperative for all contemporary Muslims and like Sayyid Qutb, called for a "universal Jihad". According to at least one biographer (Vali Nasr), Maududi and the JI moved away from some of their more controversial doctrinal ideas (e.g. criticism of Sufism or the Ulama) and closer to orthodox Islam over the course of his career, in order to "expand"the "base of support" of Jama'at-e Islami.


title: Abul A'la Maududi

text: Maududi believed that the Quran was not just religious literature to be "recited, pondered, or investigated for hidden truths" according to Vali Nasr, but a "socio-religious institution", a work to be accepted "at face value" and obeyed. By implementing its prescriptions the ills of societies would be solved. It pitted truth and bravery against ignorance, falsehood and evil.


title: Abul A'la Maududi

text: The Qur'an is ... a Book which contains a message, an invitation, which generates a movement. The moment it began to be sent down, it impelled a quiet and pious man to ... raise his voice against falsehood, and pitted him in a grim struggle against the lords of disbelief, evil and iniquity... it drew every pure and noble soul, and gathered them under the banner of truth. In every part of the country, it made all the mischievous and the corrupt to rise and wage war against the bearers of the truth.


title: Abul A'la Maududi

text: In his "tafsir" (Quranic interpretation) "Tafhimu'l-Qur'an", he introduced the four interrelated concepts he believed essential to understanding the Quran: "ilah" (divinity), "rabb" (lord), "'ibadah" (worship, meaning not the cherishing or praising of God but acting out absolute obedience to Him), and "din" (religion).


title: Abul A'la Maududi

text: Maududi saw Muslims not simply as those who followed the religion of Islam, but as (almost) everything, because obedience to divine law is what defines a Muslim: "Everything in the universe is 'Muslim' for it obeys Allah by submission to His laws." The laws of the physical universe – that Heaven is above the Earth, that night follows day, etc. – were as much a part of "sharia" as banning consumption of alcohol and interest on debts. Thus it followed that stars, planets, oceans, rocks, atoms, etc. should actually be considered "Muslims" since they obey their creator's laws. Rather than Muslims being a minority among humans — one religious group among many — it is non-Muslims who are a small minority among everything in the universe. Of all creatures only humans (and jinn) are endowed with free will, and only non-Muslim humans (and jinn) choose to use that will to disobey the laws of their creator.


title: Abul A'la Maududi

text: Mawdudi adopted classical Hanbali theologian Ibn Taymiyya's doctrines on apostasy, which asserted that an individual may only be considered a Muslim if his or her beliefs found an adequate representation in their acts. Describing the essential conditions of Islam and stressing the difference between a Muslims and non-Muslims; Mawdudi states: ‘Islam is first of all the name of knowledge [ʿilm] and, after knowledge, the name of action [ʿamal]’, that ‘after you have acquired knowledge it is a necessity to also act upon it’, and that ‘a Muslim is distinct from an unbeliever [kāfir] only by two things: one is knowledge, the other action [upon it]’.


title: Abul A'la Maududi

text: His very tongue which, on account of his ignorance advocates the denial of God or professes multiple deities, is in its very nature 'Muslim'... The man who denies God is called Kafir (concealer) because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul. His whole body functions in obedience to that instinct... Reality becomes estranged from him and he in the dark.


title: Abul A'la Maududi

text: Since a Muslim is the one who obeys divine law, simply having made a "shahada" (declaration of belief in the oneness of God and the acceptance of Muhammad as God's prophet) or being born into a Muslim family does not make you a Muslim.


title: Abul A'la Maududi

text: The Muslim is a "slave of God", and "absolute obedience to God" is a "fundamental right" of God. The Muslim does "not have the right to choose a way of life for himself or assume whatever duties he likes."


title: Abul A'la Maududi

text: Maududi believed that Islam covered all aspects of life. Islam is not a 'religion' in the sense this term is commonly understood. It is a system encompassing all fields of living. Islam means politics, economics, legislation, science, humanism, health, psychology and sociology. It is a system which makes no discrimination on the basis of race, color, language or other external categories. Its appeal is to all mankind. It wants to reach the heart of every human being.


title: Abul A'la Maududi

text: Of all these aspects of Islam, Maududi was primarily interested in culture—preserving Islamic dress, language and customs, from (what he believed were) the dangers of women's emancipation, secularism, nationalism, etc.


title: Abul A'la Maududi

text: It was also important to separate the realm of Islam from non-Islam—to form "boundaries" around Islam.


title: Abul A'la Maududi

text: It would also be proven scientifically (Maududi believed) that Islam would "eventually ... emerge as the World-Religion to cure Man of all his maladies."


title: Abul A'la Maududi

text: Maududi not only idealized the first years of Muslim society (Muhammad and the "rightly guided" Caliphs), but considered what came after to be un-Islamic or "jahiliya"—with the exception of brief religious revivals. Muslim philosophy, literature, arts, mysticism were syncretic and impure, diverting attention from the divine.


title: Abul A'la Maududi

text: Maududi had a unique perspective on the transmission of hadith—the doings and sayings of the Islamic prophet Muhammad that were passed on orally before being written down, and which form most of the basis of Islamic law. The authenticity and "quality" of hadith are traditionally left to the judgments of "generations of "muhaddithin"" (hadith scholars) who base their decisions on factors like the number of chains of oral transmission (known as "isnad") passing down the text of the hadith ("matn") and reliability of the transmitters/narrators passing down the hadith in the chain. But Maududi believed that "with extensive study and practice one can develop a power and can intuitively sense the wishes and desires of the Holy Prophet", and that he had that intuitive ability. "Thus ... on seeing a Hadith, I can tell whether the Holy Prophet could or could not have said it." Maududi also disagreed with many traditional/conservative Muslims in arguing that evaluating hadith, traditional hadith scholars had ignored the importance of the "matn" (content) in favor of the "isnad" (chain of transmission of the hadith). Maududi also broke with traditional doctrine by raising the question of the reliability of companions of the prophet as transmitters of hadith, saying "even the noble Companions were overcome by human weaknesses, one attacking another".


title: Abul A'la Maududi

text: Maududi wrote a number of essays on the "Sunnah"—the customs and practices of Muhammad—and sought a middle way between the belief of conservative Islamists that the sunnah of the prophet should be obeyed in every aspect, and the traditions that tells us that Muhammad made mistakes, and was not always obeyed by his followers (Zayd divorced his wife against the wishes of Muhammad). Mawdudi argued that mistakes by Muhammad corrected by God mentioned in the Quran should be thought of not as an indication of Muhammad's human frailty but of how God monitored his behavior and corrected even his smallest errors. Mawdudi concluded that in theory ("naẓarī") the Prophet's prophetic and personal capacities are separate and distinct, but in practice ("ʿamalī") it is "neither practical nor permissible" for mortals to decide for themselves which is which, and so Muslims should not disregard any aspect of the sunnah.


title: Abul A'la Maududi

text: According to Irfan Ahmad, while Maududi opposed all Western influence in Islam, "the greatest threat to morality" to him was "women's visibility" in the bazaar, colleges, theatres, restaurants. "Art, literature, music, film, dance, use of makeup by women: all were shrieking signs of immorality".


title: Abul A'la Maududi

text: Maududi preached that the duty of women is to manage the household, bring up children and provide them and her husband with "the greatest possible comfort and contentment".


title: Abul A'la Maududi

text: Maududi supported the complete veiling and segregation of women as practiced in most of Muslim India of his time. Women, he believed, should remain in their homes except when absolutely necessary. The only room for argument he saw in the matter of veiling/hijab was "whether the hands and the face" of women "were to be covered or left uncovered." On this question Maududi came down on the side of the complete covering of women's faces whenever they left their homes.


title: Abul A'la Maududi

text: Concerning the separation of the genders, he preached that men should avoid looking at women other than their wives, mothers, sisters, etc. ("mahram"), much less trying to make their acquaintance. He opposed birth control and family planning as a "rebellion against the laws of nature", and a reflection of loss of faith in God—who is the planner of human population—and unnecessary because population growth leads to economic development. Mohammad Najatuallah Siddiqui writes, As to the argument that family planning enables better nourishment and education of children, Mawdudi refers to the beneficial effects of adversity and want on human character.


title: Abul A'la Maududi

text: Maududi opposed allowing women to be either a head of state or a legislator, since "according to Islam, active politics and administration are not the field of activity of the womenfolk." They would be allowed to elect their own all-woman legislature which the men's legislature should consult on all matters concerning women's welfare. Their legislature would also have "the full right to criticize matters relating to the general welfare of the country," though not to vote on them.


title: Abul A'la Maududi

text: Maududi saw music and dancing as social evils. In describing the wickedness that comes of ignoring Islamic law he included not only leaving the poor to "starvation and destitution" while wallowing in luxury, liquor and drugs, but having "a regular need" for music, satisfied with "musicians, dancing girls, drum-beaters and manufacturers of musical instruments".


title: Abul A'la Maududi

text: His 1941 lecture "The economic problem of man and its Islamic solution" is "generally considered to be "one of the founding document of modern Islamic economics. Maududi has been called the leader of the "vanguard of contemporary Islamic orthodoxy" in ""riba" and finance." and credited with laying "down the foundations for development" of Islamic economics.


title: Abul A'la Maududi

text: However, Maududi believed Islam "does not concern itself with the modes of production and circulation of wealth", and was primarily interested in cultural issues rather than socioeconomic ones.


title: Abul A'la Maududi

text: Maududi dismissed the need for a "new science of economics, embodied in voluminous books, with high-sounding terminology and large organisation", or other "experts and specialists" which he believed to be "one of the many calamities of modern age". One of the major fallacies of economics was that it regarded "as foolish and morally reprehensible" spending "all that one earns, and everyone is told that he should save something out of his income and have his savings deposited in the bank or purchase an insurance policy or invest it in stocks and shares of joint-stock companies." In fact, the practice of saving and not spending some income is "ruinous for humanity".


title: Abul A'la Maududi

text: But since Islam was a complete system, it included (a shariah-based) economic program, comparable and (of course) superior to other economic systems.


title: Abul A'la Maududi

text: Capitalism was a "satanic economic system" starting with the fact that it called for the postponement of some consumption in favor of investment. This led to overproduction and a downward spiral of lower wages, protectionism, trade wars and desperate attempts to export surplus production and capital through imperialist invasions of other countries, finally ending in "the destruction of the whole society as every learned economist knows".


title: Abul A'la Maududi

text: On the other hand, socialism — by putting control of the means and distribution of production in the hands of the government – concentrates power to such an extent it inevitably leads to enslavement of the masses. Socialists sought to end economic exploitation and poverty by structural changes and putting an end to private ownership of production and property. But in fact poverty and exploitation is caused not by the profit motive but by the lack of "virtue and public welfare" among the wealthy, which in turn comes from a lack of adherence to "sharia" law. In an Islamic society, greed, selfishness and dishonesty would be replaced by virtue, eliminating the need for the state to make any significant intervention in the economy.


title: Abul A'la Maududi

text: According to Maududi, this system would strike a "golden mean" between the two extremes of "laisse faire" capitalism and a regimented socialist/communist society, embodying all of the virtues and none of the vices of the two inferior systems. It would not be some kind of mixed economy/social democratic compromise, because by following Islamic law and banning alcohol, pork, adultery, music, dancing, interest on loans, gambling, speculation, fraud, and "other similar things", it would be distinct and superior to all other systems.


title: Abul A'la Maududi

text: Before the economy (like the government, and other parts of society) could be Islamized, an Islamic revolution-through-education would have to take place to develop this virtue and create support for total "sharia" law. This put Maududi at a political disadvantage with populist and socialist programs because his solution was "neither immediate nor tangible".


title: Abul A'la Maududi

text: Of all the elements of Islamic laws dealing with property and money (payment of zakat and other Islamic taxes, etc.), Maududi emphasized the elimination of interest on loans ("riba"). (According to one scholar, this was because in British India Hindus dominated the money lending trade.)


title: Abul A'la Maududi

text: is hardly a country of the world in which moneylenders and banks are not sucking the blood of poor labouring classes, farmers and low income groups ... A major portion of the earning of a working man is expropriated by the moneylenders, leaving the poor man with hardly enough money to feed himself and his family. While the Quran forbid many sins, it saved its "severest terms" of punishment – according to Maududi – for use of interest.


title: Abul A'la Maududi

text: He believed there was no such thing as a low "reasonable rate of interest" and that even "the smallest and apparently harmless form" of interest was intolerable in Islam as rates would inevitably increased over time when the "capitalists" (moneylenders) squeezed the entrepreneurs (borrowers) eliminating any entrepreneurial profit. To replace interest-based finance he proposed "direct equity investment" (aka Profit and loss sharing), which he asserted would favor "societally profitable" ventures such as low-income housing that conventional finance ignores in favour of commercially profitable ones. To eliminate the charging of interest he proposed penal punishment with the death penalty for repeat offenders.


title: Abul A'la Maududi

text: Feisal Khan says that Maududi had no training as an economist and his description of interest-based finance resembles that of the dynamic between South Asian peasant and village moneylender rather than between modern bank lender and borrower; nor did Maududi give any explanation why direct equity finance would lead to any more investment in what is good for society but not commercially profitable for financiers than interest-based lending has.


title: Abul A'la Maududi

text: Unlike Islamists such as Ayatollah Ruhollah Khomeini, Maududi had a visceral antipathy to socialism, which he spent much time denouncing as "godless" as well as being unnecessary and redundant in the face of the Islamic state.


title: Abul A'la Maududi

text: A staunch defender of the rights of property, he warned workers and peasants that "you must never take the exaggerated view of your rights which the protagonists of class war present before you."


title: Abul A'la Maududi

text: Islam does not make it binding on society to provide employment for each and every one of its citizens, since this responsibility cannot be accepted without thorough nationalisation of the country's resources.


title: Abul A'la Maududi

text: Maududi held to this position despite: his florid denunciations of how the rich were "sucking the blood" and enslaving the poor; the popularity of populism among many Pakistanis,; and the poverty and vast gap between rich and poor in Pakistan (a situation often described a "feudal" ("jagirdari") in its large landholdings and rural poverty).


title: Abul A'la Maududi

text: He openly opposed land reform proposals for Punjab by Prime Minister Liaquat Ali Khan in the 1950s, going so far as to justify feudalism by pointing to Islam's protection of property rights. He later softened his views, extolling economic justice and equity (but not egalitarianism), but cautioned the government against tampering with "lawful "Jagirdari"", and continuing to emphasize the sanctity of private property.


title: Abul A'la Maududi

text: Maududi believed that Islam supported modernization but not Westernization. He agreed with Islamic Modernists that Islam contained nothing contrary to reason, and that it was superior in rational terms to all other religious systems. He disagreed with their practice of examining the Quran and the Sunnah using reason as the standard, instead of starting from the proposition that "true reason is Islamic" and accepting the Book and the Sunnah, rather than reason, as the final authority.


title: Abul A'la Maududi

text: He also took a narrow view of "ijtihad", limiting the authority to use it to those with thorough grounding in Islamic sciences, faith in the "sharia", and then only to serve the needs of his vision of an Islamic state.


title: Abul A'la Maududi

text: At the same time, one scholar, Maryam Jameelah, has noted the extensive use of modern, non-traditionally Islamic ideas and "Western idioms and concepts" in Maududi's thought.


title: Abul A'la Maududi

text: Islam was a "revolutionary ideology" and a "dynamic movement", the "Jama'at-e-Islami", was a "party", the "Shari'ah" a complete "code" in Islam's "total scheme of life." His enthusiasm for [Western idioms and concepts] was infectious among those who admired him, encouraging them to implement in Pakistan all his "manifestos", "programmes" and "schemes'", to usher in a true Islamic "renaissance".


title: Abul A'la Maududi

text: Abul A'la Maududi, condemned Mughal Emperor Akbar's belief in an individual's common spirituality (controversially known as the Din-e Ilahi, or "Religion of God") as a form of apostasy. (Contemporary scholars such as S. M. Ikram argue that Akbar's true intentions were to create an "iradat" or "muridi" (discipleship) and not a new religion.)


title: Abul A'la Maududi

text: Maududi appears to be a critic of not only Western Civilization but also of the Mughal Empire, many of whose achievements he deemed "Unislamic".


title: Abul A'la Maududi

text: Maududi did not see secularism as a way for the state/government to dampen tensions and divisions in multi-religious societies by remaining religiously neutral and avoid choosing sides. Rather, he believed, it removed religion from society (he translated secularism into Urdu as "la din", literally "religionless"). Since (he believed) all morality came from religion, this would necessarily mean "the exclusion of all morality, ethics, or human decency from the controlling mechanisms of society." It was to avoid the "restraints of morality and divine guidance", and not out of pragmatism or some higher motive, that some espoused secularism.


title: Abul A'la Maududi

text: Maududi believed "modern science was a 'body' that could accommodate any 'spirit'—philosophy or value system—just as radio could broadcast Islamic or Western messages with equal facility."


title: Abul A'la Maududi

text: Maududi strongly opposed the concept of nationalism, believing it to be "shirk" (polytheism), and "a Western concept which divided the Muslim world and thus prolonged the supremacy of Western imperialist powers". After Pakistan was formed, Maududi and the JI forbade Pakistanis to take an oath of allegiance to the state until it became Islamic, arguing that a Muslim could in clear conscience render allegiance only to God.


title: Abul A'la Maududi

text: Maududi also criticized traditionalist clergy or ulama for their "moribund" scholastic style, "servile" political attitudes, and "ignorance" of the modern world". He believed traditional scholars were unable to distinguish the fundamentals of Islam from the details of its application, built up in elaborate structures of medieval legal schools of fiqh (Islamic jurisprudence). To rid Islam of these obscure laws Muslims should return to the Quran and Sunna, ignoring judgments made after the reign of the first four "rightfully guided" caliphs ("al-Khulafāʾu ar-Rāshidūn") of Islam.


title: Abul A'la Maududi

text: Maududi also believed there would be little need for the traditional roll of ulama as "leaders, judges, and guardians of the community", in a "reformed and rationalized Islamic order" where those trained in modern as well as traditional subjects would practice ijtihad and where Muslims were educated properly in Arabic, the Quran, Hadith, etc.


title: Abul A'la Maududi

text: However, over time Maududi became more orthodox in his attitudes, including toward the ulama, and at times allied himself and his party with them after the formation of Pakistan.


title: Abul A'la Maududi

text: Like other contemporary revivalists, Maududi was critical of Sufism and its historical influence in the early part of his life. However, as he got older, his views on Sufism changed and focused his criticism mainly on unorthodox and popular practices of Sufism that was not based on the Sharia In his youth, Maududi studied various sciences of "Tasawwuf" under the Deobandi seminary in Fatihpuri Mosque; from where he obtained an "Ijazat" (certificate) on the subject "gradations of mystical ecstasy" in 1926. Influenced by the Deobandi reformist doctrines and writings of past scholars like Ibn Taymiyya and Ibn 'Abd al-Wahhab; Mawdudi opposed folkish forms of excessive Sufism. Maududi's conception of "Tasawwuf" was based on strict adherence to "Qur'an" and Sunnah like those of the earlier Sufis. He was heavily critical of the cult of saints that developed during the medieval period of Islam, and believed that abiding by the "sharia" (Islamic law) was essential to achieve "Zuhd" and "Ihsan". Most significantly, Maududi asserts that the very highest stage of "Ihsan" was to be reached through collective societal efforts that establishes a just Islamic state as what occurred during the early period of Islam in the Rashidun Calpihate.


title: Abul A'la Maududi

text: Maududi would later clarify that he did not have any antagonism towards Sufism as a whole; by himself or the Jama'at. (According to at least one biographer, this change in position was a result of the importance of Sufism in Pakistan not only among the Muslim masses but the ulama as well.) Maududi distinguished between the Orthodox Sufism of Shaikhs like 'Alau'ddin Shah which were bounded in the Sharia (which he approved of), and the shrines, festivals, and rituals of unorthodox popular Sufism (which he did not). While praising Tasawwuf that strictly abides by the Qur'an and Sunnah, Mawdudi condemned later manifestations of Sufism, writing in "Risala-i diniyya" (Treatise on Religion):"They polluted the pure spring of Islamic Tasawwuf with absurdities that could not be justified by any stretch of imagination on the basis of the Qur'an and the Hadith. Gradually a section of Muslims appeared who thought and proclaimed themselves immune to and above the requirements of the Shari'ah. These people are totally ignorant of Islam, for Islam cannot admit of Tasawwuf that loosens itself out of the Shariah and takes liberties with it. No Sufi has the right to transgress the limits of the Shariah or treat lightly the primary obligations such as daily prayers, fasting, zakat and the Hajj"


title: Abul A'la Maududi

text: He "redefined" Sufism, describing it not in the modern sense as the form and spirit of an "esoteric dimension" of Islam, but as the way to measure "concentration" and "morals" in religion, saying: "For example, when we say our prayers, "Fiqh" will judge us only by fulfillment of the outward requirements such as ablution, facing toward the Ka'ba ... while "Tasawwuf" (Sufism) will judge our prayers by our concentration ... the effect of our prayers on our morals and manners."


title: Abul A'la Maududi

text: "Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them, and it is to know how to follow the footsteps of the Prophet (s). ..Tasawwuf searched for the sincerity in the heart and the purity in the intention and the trustworthiness in obedience in an individual's actions.” “The Divine Law and Sufism: “Sufism and Shariah: what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge.”[Mabadi’ al-Islam, p. 17]"


title: Abul A'la Maududi

text: In many ways, Maududi wanted to reform Sufism like the Sufis of the past by bringing it back to its earlier roots and thus from the mid-1960s onward, his "redefinition" of "Tasawwuf" "increasingly gave way to outright recognition of Sufism in Pakistan". After Maududi's death the JI amir Qazi Hussain Ahmad went so far as to visit the Sufi Data Durbar shrine in Lahore in 1987 as part of a tour to generate mass support for the party. However, as of 2000s, Jamaat-e Islami has grown more critical of certain Sufi trends.


title: Abul A'la Maududi

text: Maududi believed that sharia was not just a crucial command that helped define what it meant to be a Muslim, but something without which a Muslim society could not be Islamic:


title: Abul A'la Maududi

text: That if an Islamic society consciously resolves not to accept the sharia, and decides to enact its own constitution and laws or borrow them from any other source in disregard of the sharia, such a society breaks its contract with God and forfeits its right to be called 'Islamic.'"


title: Abul A'la Maududi

text: Many unbelievers agreed that God was the creator, what made them unbelievers was their failure to submit to his will, i.e. to God's law. Obedience to God's law or will was "the historical controversy that Islam has awakened" throughout the world. It brought not only heavenly reward, but earthly blessing. Failure to obey, or "rebellion" against it, brought not only eternal punishment, but evil and misery here on earth.


title: Abul A'la Maududi

text: The source of sharia, was to be found not only in the Quran but also in the Sunnah (the doings and sayings of the Islamic prophet Muhammad), since the Quran proclaimed "Whoever obeys the messenger [i.e. Muhammad] obeys Allah."


title: Abul A'la Maududi

text: Sharia was perhaps most famous for calling for the abolition of interest-bearing banks, hadd penalties such as flogging and amputation for alcohol consumption, theft, fornication, adultery and other crimes. Hadd penalties have been criticized by Westernized Muslims as cruel and in violation of international human rights but Maududi argued that any cruelty was far outweighed by the cruelty in the West that resulted from the absence of these punishments, and in any case would not be applied until Muslims fully understood the teachings of their faith and lived in an Islamic state.


title: Abul A'la Maududi

text: But in fact "sharia" was much more than these laws. It recognizes no division between religion and other aspects of life, in Maududi's view, and there was no area of human activity or concern which the "sharia" did not address with specific divine guidance.


title: Abul A'la Maududi

text: Family relationships, social and economic affairs, administration, rights and duties of citizens, judicial system, laws of war and peace and international relations. In short it embraces all the various departments of life ... The "sharia" is a complete scheme of life and an all-embracing social order where nothing is superfluous and nothing lacking.


title: Abul A'la Maududi

text: A "very large part" of sharia required "the coercive power and authority of the state" for its enforcement. Consequently, while a state based on Islam has a legislature which the ruler must consult, its function "is really that of law-finding, not of law-making."


title: Abul A'la Maududi

text: At the same time, Maududi states ("somewhat astonishingly" according to one scholar) "there is yet another vast range of human affairs about which "sharia" is totally silent" and which an Islamic state may write "independent" legislation.


title: Abul A'la Maududi

text: According to scholar Vali Nasr, Maududi believed that the "sharia" needed to be "streamlined, reinterpreted, and expanded" to "address questions of governance to the extent required for a state to function." For example, "sharia" needed to "make clear the relation between the various branches of government".


title: Abul A'la Maududi

text: Though the phrase "Islamic Revolution" is commonly associated with the 1979 Iranian Revolution, (or General Zia's Islamisation), Maududi coined and popularized it in the 1940s. The process Maududi envisioned—changing the hearts and minds of individuals from the top of society downward through an educational process or "da'wah"—was very different than what happened in Iran, or under Zia ul-Haq. Maududi talked of Islam being "a revolutionary ideology and a revolutionary practice which aims at destroying the social order of the world totally and rebuilding it from scratch", but opposed sudden change, violent or unconstitutional action, and was uninterested in grassroots organizing or socio-economic changes.


title: Abul A'la Maududi

text: His "revolution" would be achieved "step-by-step" with "patience", since "the more sudden a change, the more short-lived it is."


title: Abul A'la Maududi

text: He warned against the emotionalism of "demonstrations or agitations, ... flag waving, slogans ... impassioned speeches ... or the like", He believed that "societies are built, structured, and controlled from the top down by conscious manipulation of those in power," not by grassroots movements. The revolution would be carried out by training a cadre of pious and dedicated men who would lead and then protect the Islamic revolutionary process. To facilitate this far-reaching program of cultural change, his party "invested heavily" in producing and disseminating publications.


title: Abul A'la Maududi

text: Maududi was committed to non-violent legal politics "even if the current methods of struggle takes a century to bear fruit." In 1957 he outlined a new Jama'at policy declaring that "transformation of the political order through unconstitutional means" was against "sharia" law. Even when he and his party were repressed by the Ayub Khan or People's Party (in 1972) governments, Maududi kept his party from clandestine activity. It was not until he retired as emir of JI that JI and Jam'iat-e Tulabah "became more routinely involved in violence."


title: Abul A'la Maududi

text: The objective of the revolution was to be justice (adl") and benevolence ("ihsan"), but the injustice and wrong to be overcome that he focused on was immorality ("fahsha) and forbidden behavior ("munkarat"). Maududi was interested in ethical changes, rather than socio-economic changes of the sort that drive most historical revolutions and revolutionary movements. He did not support these (for example, opposing land reform in the 1950s as an encroachment on property rights) and believed the problems they addressed would be solved by the Islamic state established by the revolution.


title: Abul A'la Maududi

text: The modern conceptualization of the "Islamic state" is also attributed to Maududi. This term was coined and popularized in his book, "The Islamic Law and Constitution" (1941), and in subsequent writings.


title: Abul A'la Maududi

text: Maududi's Islamic state is both ideological and all-embracing, based on "Islamic Democracy," and will eventually "rule the earth". In 1955 he described it as a "God-worshipping democratic Caliphate, founded on the guidance vouchsafed to us through Muhammad." Ultimately though, Islam was more important and the state would be judged by its adherence to "din" (religion and the Islamic system) and not democracy.


title: Abul A'la Maududi

text: Unlike the Islamic state of Ayatollah Khomeini, it would not establish and enforce Islamisation, but "follow" the Islamisation of society. As Maududi became involved in politics, this vision was "relegated to a distant utopia".


title: Abul A'la Maududi

text: Three principles underlying it: "tawhid" (oneness of God), "risala" (prophethood) and "khilafa" (caliphate). The "sphere of activity" covered by the Islamic state would be "co-extensive with human life ... In such a state no one can regard any field of his affairs as personal and private."


title: Abul A'la Maududi

text: The Islamic state recognizes the sovereignty of God, which meant God was the source of all law. The Islamic state acts as the vicegerent or agent of God on earth and enforces Islamic law, which as mentioned above is both all-embracing and "totally silent" on a "vast range of human affairs". While the government follows the "sharia" law, when it comes to a question about which no explicit injunction is to be found in the "sharia", the matter is "settled by consensus among the Muslims."


title: Abul A'la Maududi

text: The state can be called a caliphate, but the "caliph" would not be the traditional descendant of the Quraysh tribe but (Maududi believed) the entire Muslim community, a "popular vicegerency". (Although there would also be an individual leader chosen by the Muslim community.) Thus the state would be not a "theocracy", but a "theodemocracy".


title: Abul A'la Maududi

text: Maududi believed that the sovereignty of God ("hakimiya") and the sovereignty of the people are mutually exclusive.


title: Abul A'la Maududi

text: Sovereignty of human beings is simply the domination of man by man, the source of most human misery and calamity.


title: Abul A'la Maududi

text: Governance based on sovereignty other than that of God's does not just lead to inferior governance and "injustice and maladministration", but "evil."


title: Abul A'la Maududi

text: Therefore, while Maududi used the term democracy to describe his state, (in part to appeal to Westernized Muslim intellectuals), his "Islamic democracy" was to be the antithesis of secular Western democracy which transfers "hakimiya" (God's sovereignty) to the people, who may pass laws without regard for God's commands.


title: Abul A'la Maududi

text: The means of consultation should suit the conditions of the particular time and place but must be free and impartial. While the government follows the "sharia" law, when it comes to a question about which no explicit injunction is to be found in the "sharia", the matter is "settled by consensus among the Muslims." Maududi favored giving the state exclusive right to the power of declaring "jihad" and "ijtihad" (establishing an Islamic law through "independent reasoning"), traditionally the domain of the "ulama".


title: Abul A'la Maududi

text: While no aspect of life was to be considered "personal and private" and the danger of foreign influence and conspiracies was ever present, (nationalism, for example, was "a Western concept which divided the Muslim world and thus prolonged the supremacy of Western imperialist powers"), there would also be personal freedom and no suspicion of government.


title: Abul A'la Maududi

text: Maududi's time spent in jail as a political prisoner led him to have a personal interest in individual rights, due process of law, and freedom of political expression.


title: Abul A'la Maududi

text: This espionage on the life of the individual cannot be justified on moral grounds by the government saying that it is necessary to know the secrets of the dangerous persons... This is exactly what Islam has called as the root cause of mischief in politics. The injunction of the Prophet is: "When the ruler begins to search for the causes of dissatisfaction amongst his people, he spoils them" (Abu Dawud).


title: Abul A'la Maududi

text: However, the basic human right in Islamic law was to demand an Islamic order and to live in it. Not included were any rights to differ with its rulers and defy its authority.


title: Abul A'la Maududi

text: According to Maududi, Islam had an "unwritten constitution" that needed "to be transformed into a written one". The constitution would not be the "sharia" (or the Quran, as Saudi Arabia's constitution is alleged to be) but a religious document based on "conventions" of the "rightly guided caliphs", and the "canonized verdicts of recognized jurists" (i.e. the "sharia") as well as the Quran and hadith.


title: Abul A'la Maududi

text: In expanding on what the government of an Islamic state should look like in his book "The Islamic Law and Constitution", Maududi took as his model the government of Muhammad and the first four caliphs ("al-Khulafāʾu ar-Rāshidūn"). The head of state should be the supreme head of legislature, executive and judiciary alike, but under him these three organs should function "separately and independently of one another." This head of state should be elected and must enjoy the country's confidence, but he is not limited to terms in office. No one is allowed to nominate him for the office, nor to engage in electioneering or run for office, according to another source.


title: Abul A'la Maududi

text: Because "more than one correct position" could not exist, "pluralism", i.e. competition between political views/parties, would not be allowed, and there would be only one party.


title: Abul A'la Maududi

text: On the other hand, Maududi believed the state had no need to govern in the Western sense of the term, since the government and citizenry would abide by the same "infallible and inviolable divine law", power would not corrupt and no one would feel oppressed. Power and resources would be distributed fairly. There would be no grievances, no mass mobilizations, demands for political participation, or any other of the turmoil of non-Islamic governance. Since the prophet had told early Muslims "My community will never agree on an error", there was no need for establishing concrete procedures and mechanisms for popular consultation.


title: Abul A'la Maududi

text: Since the state would be defined by its ideology—not by boundaries or ethnicity—its "raison d'etre" and protector would be ideology, the purity of which must be protected against any efforts to subvert it. Naturally it must be controlled and run exclusively by Muslims, and not just any Muslims but only "those who believe in the ideology on which it is based and in the Divine Law which it is assigned to administer".


title: Abul A'la Maududi

text: The state's legislature "should consist of a body of such learned men who have the ability and the capacity to interpret Quranic injunctions and who in giving decisions, would not take liberties with the spirit or the letter of the "sharia"".


title: Abul A'la Maududi

text: Their legislation would be based on the practice of "ijtihad" (a source of Islamic law, relying on careful analogical reasoning, using both the Qu'ran and Hadith, to find a solution to a legal problem), making it more a legal organ than a political one.


title: Abul A'la Maududi

text: They must also be "persons who enjoy the confidence of the masses". They may be chosen by "the modern system of elections", or by some other method which is appropriate to "the circumstances and needs of modern times." Since upright character is essential for office holders and desire for office represents greed and ambition, anyone actively seeking an office of leadership would be automatically disqualified.


title: Abul A'la Maududi

text: Originally Maududi envisioned a legislature only as a consultative body, but later proposed using a referendum to deal with possible conflicts between the head of state and the legislature, with the loser of the referendum resigning. Another later rule was allowing the formation of parties and factions during elections of representatives but not within the legislature.


title: Abul A'la Maududi

text: In the judiciary, Maududi originally proposed the inquisitional system where judges implement law without discussion or interference by lawyers, which he saw as un-Islamic. After his party was "rescued" from government repression by the Pakistani judiciary he changed his mind, supporting autonomy of the judiciary and accepting the adversarial system and right of appeal.


title: Abul A'la Maududi

text: Secular Western representative democracy—despite its free elections and civil rights—is a failure for two reasons. Because secular society has "divorced" politics and religion, its leaders have "ceased to attach much or any importance to morality and ethics" and so ignore their constituents' interests and the common good. Furthermore, without Islam "the common people are incapable of perceiving their own true interests". An example being the Prohibition law in the United States, where despite the fact that (Maududi states) "it had been rationally and logically established that drinking is injurious to health, produces deleterious disorder in human society", the law banning alcohol consumption was repealed by the American Congress.


title: Abul A'la Maududi

text: very disastrous consequences upon a nation; it destroys its inner vitality, blurs its vision, befogs its critical faculties, breeds inferiority complexes, and gradually but assuredly saps all the springs of culture and sounds its death-knell. That is why the Holy Prophet has positively and forcefully forbidden the Muslims to assume the culture and mode of life of the non-Muslims.


title: Abul A'la Maududi

text: The Jews, on the whole, are not satisfied with their own deviation from the path of God. They have become such inherent criminals that their brains and resources seem to be behind almost every movement which arises for the purpose of misleading and corrupting human beings. And whenever there arises a movement to call people to the Truth, the Jews are inclined to oppose it even though they are the bearers of the Scripture and inheritors of the message of the Prophets. Their latest contribution is Communism – an ideology which is the product of a Jewish brain and which has developed under Jewish leadership. It seems ironical that the professed followers of Moses and other Prophets should be prominent as the founders and promoters of an ideology which, for the first time in human history, is professedly based on a categorical denial of, and an undying hostility to God, and which openly strives to obliterate every form of godliness. The other movement which in modern times is second only to Communism in misleading people is the philosophy of Freud. It is a strange coincidence that Freud too was a Jew.


title: Abul A'la Maududi

text: He was appalled at (what he saw as) the satanic flood of female liberty and licence which threatens to destroy human civilisation in the West.


title: Abul A'la Maududi

text: Maududi strongly opposed the Ahmadiyya sect, a sect which Maududi and many other Muslims do not consider as Muslim. He preached against Ahmadiyya in his pamphlet "The Qadiani Problem" and the book "The Finality of Prophethood".


title: Abul A'la Maududi

text: The rights of non-Muslims are limited under Islamic state as laid out in Maududi's writings. Although non-Muslim "faith, ideology, rituals of worship or social customs" would not be interfered with, non-Muslims would have to accept Muslim rule.


title: Abul A'la Maududi

text: Islamic 'jihad' does not recognize their right to administer state affairs according to a system which, in the view of Islam, is evil. Furthermore, Islamic 'jihad' also refuses to admit their right to continue with such practices under an Islamic government which fatally affect the public interest from the viewpoint of Islam."


title: Abul A'la Maududi

text: Non-Muslims would be eligible for "all kinds of employment", but must be "rigorously excluded from influencing policy decisions" and so not hold "key posts" in government and elsewhere.


title: Abul A'la Maududi

text: They would not have the right to vote in presidential elections or in elections of Muslim representatives. This is to ensure that "the basic policy of this ideological state remains in conformity with the fundamentals of Islam." An Islamic Republic may however allow non-Muslims to elect their own representatives to parliament, voting as separate electorates (as in the Islamic Republic of Iran). While some might see this as discrimination, Islam has been the most just, the most tolerant and the most generous of all political systems in its treatment of minorities, according to Maududi.


title: Abul A'la Maududi

text: Non-Muslims would also have to pay a traditional special tax known as jizya. Under Maududi's Islamic state, this tax would be applicable to all able-bodied non-Muslim men—elderly, children and women being exempt—in return from their exemption from military service, (which all adult Muslim men would be subject to). Those who serve in the military are exempted. Non-Muslims would also be barred from holding certain high level offices in the Islamic state. Jizya is thus seen as a tax paid in return for protection from foreign invasion, but also as a symbol of Islamic sovereignty.


title: Abul A'la Maududi

text: ... Jews and the Christians ... should be forced to pay Jizya in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way.


title: Abul A'la Maududi

text: Maududi's first work to come to public attention was "Al Jihad fil-Islam" ("Jihad in Islam"), which was serialized in a newspaper in 1927, when he was only twenty-four. In it he maintained that because Islam is all-encompassing, the Islamic state was for all the world and should not be limited to just the "homeland of Islam" where Muslims predominate. "Jihad" should be used to eliminate un-Islamic rule everywhere and establish a worldwide Islamic state:


title: Abul A'la Maududi

text: Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam, regardless of the country or the nation which rules it. The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of


title: Abul A'la Maududi

text: Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. Islam requires the earth—not just a portion, but the whole planet... because the entire mankind should benefit from the ideology and welfare programme [of Islam] ... Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is 'Jihad'... the objective of the Islamic 'jihād' is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of state rule.


title: Abul A'la Maududi

text: Maududi taught that the destruction of the lives and property of others was lamentable (part of the great sacrifice of jihad), but that Muslims must follow the Islamic principle that it is better to "suffer a lesser loss to save ourselves from a greater loss". Though in jihad "thousands" of lives may be lost, this cannot compare "to the calamity that may befall mankind as a result of the victory of evil over good and of aggressive atheism over the religion of God."


title: Abul A'la Maududi

text: He explained that jihad was not only combat for God but activity by the rear echelon in support those waging combat ("qitaal"), including non-violent work:


title: Abul A'la Maududi

text: In the jihad in the way of Allah, active combat is not always the role on the battlefield, nor can everyone fight in the front line. Just for one single battle preparations have often to be made for decades on end and the plans deeply laid, and while only some thousands fight in the front line there are behind them millions engaged in various tasks which, though small themselves, contribute directly to the supreme effort.


title: Abul A'la Maududi

text: At the same time he took a more conservative line on jihad than other revivalist thinkers (such as Ayatollah Khomeini and Sayyid Qutb), distinguishing between jihad properly understood and "a crazed faith ... blood-shot eyes, shouting "Allahu akbar", decapitating an unbeliever wherever they see one, cutting off heads while invoking "La ilaha illa-llah" [there is no god but God]". During a cease-fire with India (in 1948), he opposed the waging of jihad in Kashmir, stating that Jihad could be proclaimed only by Muslim governments, not by religious leaders.


title: Abul A'la Maududi

text: As the "Amir" (Guide) of Jama'at e-Islami (JI), Mawdudi remained in close contact with JI members, conducting informal discussions every day in his house between Asr and Maghrib salat prayers, although according to some, in later years discussion was replaced by answers to members' questions with any rebuttals ignored.


title: Abul A'la Maududi

text: For his votaries in the Jama'at, Maududi was not only a "revered scholar, politician, and thinker, but a hallowed "Mujaddid"."


title: Abul A'la Maududi

text: Adding to his mystic was his survival of assassination attempts, while the Jama'at's enemies (Liaquat Ali Khan, Ghulam Muhammad, Huseyn Shaheed Suhrawardy, Ayub Khan, Zulfikar Ali Bhutto) "fell from grace" or were killed. He had a powerful command of "Urdu" language which he insisted on using, in order to "free Muslims minds from the influence of English."


title: Abul A'la Maududi

text: In private he has been described as "strict but not rigid", taciturn, poised, composed, uncompromising and unyielding. His biographers have talked of his "karamat" (special gifts) and "haybah" (great presence)." His public speaking style has been described as having "great authority". Maududi would make his argument step-by-step with Islamic edicts, rather than attempting to excite his audience with oratory. Although he did not publicize the fact, Maududi was a practitioner of traditional medicine or "unani tibb".


title: Abul A'la Maududi

text: Maududi has been described as close to his wife, but not able to spend much time with his six sons and three daughters due to his commitments to religious dawah and political action. Only one of his offspring, ever joined the JI. And only his second daughter Asma, showed "any scholarly promise".


title: Abul A'la Maududi

text: Maududi suffered from a kidney ailment most of his life. He was often bedridden in 1945 and 1946, and in 1969 was forced to travel to England for treatment.


title: Abul A'la Maududi

text: In April 1979, Maududi's long-time kidney ailment worsened and by then he also had heart problems. He went to the United States for treatment and was hospitalized in Buffalo, New York, where his second son worked as a physician. Following a few surgical operations, he died on 22 September 1979, at the age of 75. His funeral was held in Buffalo, but he was buried in an unmarked grave at his residence in Ichhra, Lahore after a very large funeral procession through the city. Yusuf al-Qaradawi led the funeral prayer for him.


title: Abul A'la Maududi

text: In Pakistan, (where the JI claims to be the oldest religious party) it is "hard to exaggerate the importance" of that country's "current drift" toward Maududi's "version of Islam", according to scholar Eran Lerman.


title: Abul A'la Maududi

text: His background as a journalist, thinker, scholar and political leader has been compared to Indian independence leader Abul Kalam Azad by admiring biographers.


title: Abul A'la Maududi

text: He and his party are thought to have been the most important factors in Pakistan working to generate support for an Islamic state. They are thought to have helped inspire General Zia-ul-Haq to introduce "Sharization" to Pakistan,


title: Abul A'la Maududi

text: In return, Maududi's party was greatly strengthened by Zia with 10,000s of members and sympathizers gave jobs in the judiciary and civil service early in Zia's rule.


title: Abul A'la Maududi

text: Outside of South Asia, Muslim Brotherhood founder Hassan al-Banna and Sayyid Qutb read him, according to historian Philip Jenkins. Qutb "borrowed and expanded" Maududi's concept of Islam being modern, Muslims have fallen into pre-Islamic ignorance ("Jahiliyya"), and of the need for an Islamist revolutionary vanguard movement. His ideas influenced Abdullah Azzam, the Palestinian Islamist jurist and renewer of jihad in Afghanistan and elsewhere. The South Asian diaspora, including "significant numbers" in Britain, was "hugely influenced" by Maududi's work. Maududi even had a major impact on Shia Iran, where Ayatollah Ruhollah Khomeini is reputed to have met Maududi as early as 1963 and later translated his works into Persian. "To the present day, Iran's revolutionary rhetoric often draws on his themes."


title: Abul A'la Maududi

text: Mawdudi is regarded by many as "the most influential" of the contemporary Islamic revivalist scholars; whose efforts influenced revivalism across the Islamic World. His doctrines would also inspire the Iranian revolution and shape the ideological foundations of Al-Qaeda. Mawdudi is considered as “second to Qutb" among the intellectual fathers of contemporary militant Islamist movements. According to Youssef M. Choueiri, "all the major contemporary radicalise" Islamist movements (the Tunisian Islamic Tendency, the Egyptian Islamic Jihad organization, and the Muslim Brotherhood of Syria), "derive their ideological and political programmes" from the writings of Maududi and Sayyid Qutb.


title: Abul A'la Maududi

text: His works have also influenced the leadership of the Islamic State of Iraq and the Levant in their ideology.


title: Abul A'la Maududi

text: Maududi wrote 73 books, 120 booklets and pamphlets, and made more than 1000 speeches and press statements. His magnum opus was the 30 years in progress translation (tafsir) in Urdu of the Qur’an, "Tafhim ul-Qur’an" ("The Meaning of the Qur'an"), intended to give the Qur’an a self-claim interpretation. It became widely read throughout the South Asia and has been translated into several languages.


title: Peugeot 308

text: The Peugeot 308 is a small family car produced by French automaker Peugeot. It was unveiled in June 2007, and launched in September 2007. The 308 replaced the 307, and positioned below the 508 and above the smallest 208.


title: Peugeot 308

text: The 308 is followed by a coupé cabriolet (the 308 CC) for the 2009 model year, a station wagon (the 308 SW) in March 2008, and a sedan version (the 408) in China for the 2012 model year.


title: Peugeot 308

text: The first generation was largely based on its predecessor, the 307, and utilized modified versions of that car's drivetrain and chassis. The second-generation model was unveiled in 2013, and it was awarded as the 2014 European Car of the Year. The third-generation model was unveiled in 2021 and introduced a hybrid powertrain.


title: Peugeot 308

text: Launched as the replacement for the Peugeot 307 in most international markets, the new vehicle was based upon the old 307's chassis, but has new bodywork and is slightly longer and wider. Developed under the project code ""Project T7"", ts coefficient of drag is 0.29, and it has a five-star rating on Euro NCAP. Following the facelift of March 2011, the drag factor was reduced to 0.28.


title: Peugeot 308

text: The 308 HDi holds the Guinness world record of the most fuel efficient mainstream car currently in production, having averaged over a distance of , but Peugeot ran foul of British advertising rules by claiming in an advert for the car.


title: Peugeot 308

text: The 308 is manufactured in France at the Mulhouse and Sochaux factories. It is also manufactured in Kaluga, Russia, for the local market, since 2010, and El Palomar, Argentina, for the South American market since 2011.


title: Peugeot 308

text: The car attracted minor criticism in right-hand drive markets as the windscreen wiper mechanism was unchanged from the design for left-hand drive vehicles, meaning a large unwiped area was present at the top of the windscreen on the driver's side, but was absent on the passenger side, as the driver's side wiper was shorter, and the passenger wiper "went up" first.


title: Peugeot 308

text: The 308 was available as a five-door hatchback, with a three-door limited to a few markets. In May 2010, Peugeot announced the return of a GTI model (known as the GT in the United Kingdom), featuring a turbocharged 1.6 L engine with .


title: Peugeot 308

text: A station wagon concept version of the 308, the Peugeot 308 SW Prologue, was also unveiled at the 2007 Frankfurt Motor Show. The production version was shown at the 78th International Geneva Motor Show in March 2008 and went on sale that summer. The 308 SW (or 308 Touring in Australia) was available in a five or seven-seat versions.


title: Peugeot 308

text: A cabriolet with a retractable hardtop known as the 308 CC replaced the Peugeot 307 CC in February 2009. The roof folds into the boot in twenty seconds, and at up to speeds of . With the roof up the boot space capacity is 465 litres but this reduces to 266 litres with the roof down.


title: Peugeot 308

text: In September 2011, Peugeot presented, for the market in China, a four-door sedan version of the 308. This version produced for the market in China by Dongfeng is based on 308 facelift, but differs from the model in Europe, with large front grille, more chrome on the hips and different shape of the LED taillights. The interior is identical to the European model.


title: Peugeot 308

text: The engine range includes a petrol 1.6 16V 110 hp and 143 hp 2.0 16V. The trunk has a volume of 502 liters. The Peugeot 308 sedan, sold at 160.000 units in three years, joins the Peugeot 408 in China, a C segment car with a slightly higher price.


title: Peugeot 308

text: A facelifted 308 was released in May 2011, following the public launch at the 2011 Geneva Motor Show, with a new front end and minor changes to the rear of the vehicle. Peugeot also launched the 308 e-HDI micro-hybrid model with stop-start technology, a system to recover energy during deceleration and a hybrid battery that delivers additional energy on startup.


title: Peugeot 308

text: A full hybrid 3008 was also announced at the same time. The version produced in South America is assembled with this facelift. The facelift was also given to the 308 SW and 308 CC.


title: Peugeot 308

text: As the EMP2 platform was not industrialized in South America, the first generation 308 continued to be marketed there and received a second facelift in 2015.


title: Peugeot 308

text: The front bumper is inspired by the 308 II (reduced front lights, Peugeot logo, and text, anti-fog lights, less contoured hood ...).


title: Peugeot 308

text: The interior undergoes some modifications to accommodate some elements of the 308 II. There is a touch screen perfectly integrated with the centre console, instead of the traditional CD / MP3 and empty pockets.


title: Peugeot 308

text: For some years, the 308 I was sold in Argentina alongside the European-built 308 II, locally named 308 S.


title: Peugeot 308

text: As it counterpart the first generation 408, the first generation 308 stayed manufactured in Argentina until 2021, when it was discontinued without any local or imported direct replacement.


title: Peugeot 308

text: Bosch announced in June 2007 that it was supplying hybrid diesel-electric technology to Peugeot for the 308. A prototype 308 equipped with this technology was displayed in the Frankfurt Motor Show of 2007, and a further 'Prologue' concept car was shown at the 2008 Paris Motor Show, featuring a 1.6 litre HDi engine to turn the front wheels, and an electric motor to turn the rears.


title: Peugeot 308

text: Peugeot presented a 2+2 coupé concept car development of the 308, the 308 RCZ, at the 2007 Frankfurt Motor Show. This coupé concept is 18 mm lower than the standard car. It has similar proportions to the Audi TT. The final production model was unveiled at the 2009 Frankfurt Motor Show as the RCZ without the 308 name, and went on sale in the spring of 2010.


title: Peugeot 308

text: In November 2007, the 308 was awarded the Goldene Lenkrad (Golden Steering Wheel) in Germany. A panel of automotive professionals chose the 308 as the best compact family car after it finished first in nine of the 15 criteria.


title: Peugeot 308

text: The second generation 308 was unveiled on 13 May 2013, with updated style along with the 508 and the 208. Peugeot changed its numbering system where the final digit is fixed: 8 for the mainstream range, and 1 for the models aimed at emerging countries, such as the Peugeot 301. It is built on the PSA EMP2 platform, shared with Citroën C4 Picasso, resulting in weight loss compared to previous generation.


title: Peugeot 308

text: The changes included daytime running lights/DRL at the bottom and the blinker (turn signal indicator) is on the daytime light, advising the pedestrian or other road user to which direction it is moving.


title: Peugeot 308

text: The Peugeot 308 GTI by Peugeot Sport featured engines producing and . The 250 hp version had full LED headlights, an electronic limited slip differential, 18" alloys, keyless entry, stop/start technology, 11 mm lowered ride height, a coloured reversing camera and twin exhausts.


title: Peugeot 308

text: Additionally, the 270 hp version gets 380 mm Alcon front brakes, massaging leather/Alcantara bucket seats, a torsen limited-slip differential and 19" lightweight alloy wheels.


title: Peugeot 308

text: In March 2014, the Peugeot 308 was awarded European Car of the Year, in competition with the BMW i3 and Tesla Model S. The Peugeot 308 was also voted "Car of the Year" by "Auto Europa" in Italy, by the Italian automotive journalists association, "Car of the Year" in Switzerland by "Schweizer Illustrierte", and four other magazines.


title: Peugeot 308

text: The features include a new bonnet and front bumper design and indicators that scroll, and a newly designed grille that features the famous Peugeot Lion. All models, except Active and GTi, feature the Panoramic roof. New DRLs are matched at the back with the LED Claws lit permanently when the vehicle is running.


title: Peugeot 308

text: A new more powerful 1.5HDi engine with 130 bhp joined the line up from September 2017. All models have TomTom satellite navigation as standard in addition to the central touchscreen update.


title: Peugeot 308

text: In July 2020, a revised 308 was announced featuring a number of trim and colour changes, but most significantly, the introduction of the digital i-Cockpit which was first introduced on the Peugeot 3008.


title: Peugeot 308

text: The third-generation 308 was unveiled on March 18, 2021, and launched in May 2021. The vehicle is based on the third-generation of the EMP2 platform which made its wheelbase grow by and is shared with the second incarnation of DS 4 as well as the sixth generation Opel Astra. Peugeot has also reduced its height by to create a sleeker silhouette and to achieve a lower drag coefficient of 0.28. It is also the first vehicle to bear the new Peugeot logo. It went to production on 29 September 2021 and went on sale on the same day.


title: Peugeot 308

text: All variants of the third-generation 308 is equipped with LED headlights complemented by vertical LED daytime running lights. These headlights feature the Peugeot Matrix LED Technology on GT and GT Premium variants. It is also equipped with the Drive Assist pack that adds adaptive cruise control with Stop and Go function, lane keeping assistance, semi-automatic lane change, anticipated speed recommendation, and curve speed adaptation. Other features offered as standard or optional include long-range blind-spot monitoring, 360-degree surround-view parking assistance with four cameras, heated for the windshield and steering wheel, and an E-call+ emergency call function.


title: Peugeot 308

text: It is also offered as a plug-in hybrid producing . The version will also be available on the GT version.


title: Peugeot 308

text: The station wagon version was released in June 2021. A crossover derivative was unveiled in June 2022 as the 408.


title: Peugeot 308

text: A battery electric version called the e-308 was introduced in September 2022. It is equipped by a new generation 54 kWh battery pack, with a chemical composition of 80 percent nickel, 10 percent manganese and 10 percent cobalt.


title: Hugh O'Connor

text: Hugh Edward Ralph O'Connor (April 7, 1962 – March 28, 1995) was an American actor known for his role as James Flynn in the 1984 film "Brass" and his portrayal of Lonnie Jamison on "In the Heat of the Night" until his death in 1995. He was the adopted son of American actor Carroll O'Connor.


title: Hugh O'Connor

text: Hugh was born in Rome, Italy. When he was six days old, he was adopted by Carroll and his wife, Nancy (née Fields). Carroll was in Rome filming "Cleopatra". He was named after Carroll's younger brother, who died in a motorcycle accident in 1961.


title: Hugh O'Connor

text: When he was 16, Hugh was diagnosed with Hodgkin's lymphoma. He survived the cancer with chemotherapy and two surgeries but ultimately became addicted to drugs. He had been taking prescription drugs for the pain but later became dependent on harder drugs. Despite numerous stays at rehabilitation clinics, he never conquered his addiction and remained in recovery.


title: Hugh O'Connor

text: Hugh married Angela Clayton, a wardrobe assistant on "In the Heat of the Night," on March 28, 1992. They had one son, Sean Carroll O'Connor.


title: Hugh O'Connor

text: On March 28, 1995, the third anniversary of his marriage, Hugh called his father to tell him he was going to end his life. He said he believed he could not beat his drug addiction and could not face another drug rehabilitation program. Carroll called the police, who arrived at Hugh's Pacific Palisades, California, home just as he shot himself. The police later determined he had cocaine in his blood.


title: Hugh O'Connor

text: Hugh's body was cremated, and his ashes were originally buried at the Church of St. Susanna in Rome, Italy. Later, they were moved to the mausoleum of the Pontifical North American College in Campo Verano, Rome, Italy. Today, he has a cenotaph at the Church of St. Susanna.


title: Hugh O'Connor

text: Six months before Hugh's death, Angela told Carroll that a man named Harry Thomas Perzigian had been furnishing Hugh with drugs. Carroll had retained a private detective to investigate. About a week before Hugh's death, Carroll called Perzigian to warn him to stop providing cocaine to his son, and brought the evidence to the Los Angeles Police Department, asking them to arrest Perzigian.


title: Hugh O'Connor

text: Several hours after Hugh's death, Carroll publicly named Perzigian as the man who caused his death. Perzigian was arrested the next day for drug possession and furnishing cocaine after a search of his apartment turned up cocaine and drug paraphernalia. In January 1996, he was sentenced to a year in jail, a $1,000 fine, 200 hours of community service, and three years of probation following a bench trial.


title: Hugh O'Connor

text: Perzigian later sued Carroll for $10 million for slander after Carroll called Perzigian a "sleazeball" and said "he was a partner in murder, not an accessory, a partner in murder" in an interview with Diane Sawyer on ABC's "Primetime Live". After a highly publicized civil trial, Carroll was found not liable. He dedicated much of the rest of his life to speaking out on drug awareness.


title: Hugh O'Connor

text: After Hugh's death, Carroll successfully lobbied to get the state of California to pass legislation that allows family members of an addicted person or anyone injured by a drug dealer's actions, including employers, to sue for reimbursement for medical treatment and rehabilitation costs. The law, known as the Drug Dealer Liability Act, went into effect in 1997. It is an updated version of the Model Drug Dealer Liability Act authored in 1992 by then Hawaii U.S. Attorney Daniel Bent. It had been passed in several states before it was passed in California with Carroll's support, and it is now the law in sixteen states and the U.S. Virgin Islands. Successful cases have been brought under the Model Drug Dealer Liability Act in Michigan, Utah, and Illinois.


title: Television pilot

text: A television pilot (also known as a pilot or a pilot episode and sometimes marketed as a tele-movie), in United States television, is a standalone episode of a television series that is used to sell a show to a television network or other distributor. A pilot is created to be a testing ground to gauge whether a series will be successful. It is, therefore, a test episode for the intended television series, an early step in the series development, much like pilot studies serve as precursors to the start of larger activity.


title: Television pilot

text: A successful pilot may be used as the series premiere, the first aired episode of a new show, but sometimes a series' pilot may be aired as a later episode or never aired at all. Some series are commissioned straight-to-series without a pilot. On some occasions, pilots that were not ordered to series may also be broadcast as a standalone television film or special.


title: Television pilot

text: A "backdoor pilot" is an episode of an existing series that heavily features supporting characters or guest stars in previously unseen roles. Its purpose is to introduce the characters to an audience before the creators decide on whether or not they intend to pursue a spin-off series with those characters.


title: Television pilot

text: Television networks use pilots to determine whether an entertaining concept can be successfully realized and whether the expense of additional episodes is justified. A pilot is best thought of as a prototype of the show that is to follow, because elements often change from pilot to series. "Variety" estimates that only a little over a quarter of all pilots made for American television proceed to the series stage.


title: Television pilot

text: Each summer, the major American broadcast television networks – including ABC, CBS, Fox, and NBC – receive about 500 brief elevator pitches each for new shows from writers and producers. That fall, each network requests scripts for about 70 pitches and, the following January, orders about 20 pilot episodes. Actors come to Los Angeles from within the area or elsewhere in the United States and around the world to audition for them. By spring, actors are cast and production crews assembled to produce the pilots.


title: Television pilot

text: Casting is a lengthy and very competitive process. For the 1994 pilot of "Friends", casting director Ellie Kanner reviewed more than 1,000 actors' head shots for each of the six main roles. She summoned 75 actors for each role to audition, and she then chose some to audition again for the show's creators. Of this group, the creators chose some to audition again for Warner Bros. Television executives, who chose the final group of a few actors to audition for NBC executives; as they decide whether to purchase a pilot, network executives generally have ultimate authority over casting. Since the networks work on the same shared schedule, directors, actors and others must choose the best pilot to work for with the hopes that the network will choose it. If it is not chosen, they have wasted their time and money and may have missed out on better career opportunities.


title: Television pilot

text: Once they have been produced, the pilots are presented to studio and network executives, and in some cases to test audiences; at this point, each pilot receives various degrees of feedback and is gauged on its potential to advance from one pilot to a full-fledged series. Using this feedback, and factoring in the current status and future potential of their existing series, each network chooses about four to eight pilots for series status. The new series are then presented at the networks' annual upfronts in May, where they are added to network schedules for the following season (either for a fall or "mid-season" winter debut), and at the upfront presentation, the shows are shown to potential advertisers and the networks sell the majority of the advertising for their new pilots. The survival odds for these new series are low, as typically only one or two of them survive for more than one season.


title: Television pilot

text: A premise pilot introduces the characters and their world to the viewer; it is structured so that it can be run as the first episode of the series if substantial changes are not made between the pilot and greenlighting. In the event the changes being made are so substantial that they would cause confusion to viewers, the pilot (or portions of it) is often re-shot, recast, or rewritten to fit the rest of the series.


title: Television pilot

text: The pilot for "Gilligan's Island", for instance, showed the castaways when they had just become stranded on the island. However, three roles were recast before going to series, with the characters either modified or completely altered to the point where the pilot could no longer be used as a regular episode. As a result, CBS aired "Gilligan's" second produced episode, which opened with the same scene of the characters just stranded on the island (showing only those not re-cast), first; the story from the pilot from that point onward was largely reworked into a flashback episode which aired later (with several key scenes re-shot). Even "Gilligan's" theme song, which was originally done as a calypso number, was rewritten and recomposed to be completely different.


title: Television pilot

text: Another example is , where footage from the unaired original pilot, "", was incorporated into the two-part episode, "", with the story justification that it depicts events that happened several years earlier. Conversely, the second pilot for "Star Trek", "Where No Man Has Gone Before", aired as the third episode of the show's first season, even though it included some casting and costuming differences that set it apart from the preceding episodes.


title: Television pilot

text: If a network orders a two-hour pilot, it will usually broadcast it as a television film to recoup some of its costs even if the network chooses to not order the show. Sometimes, a made-for-TV-movie is filmed as a pilot, but because of actors not being available, the series intro is reshot for the first aired episode. The original "Cagney & Lacey" movie co-starred Loretta Swit (of "M*A*S*H" fame) as Chris Cagney, but when she could not get out of her contract, they reshot it with Meg Foster, who after the first season was replaced with Sharon Gless; therefore, the original movie is not considered part of the television series, and is not included in the series collections on DVD. In some cases, this does not hamper broadcast, such as Jackie Cooper playing the role of Walter Carlson in the TV movie pilot of the 1975 series "The Invisible Man", but being replaced by Craig Stevens for the remainder of the series; the pilot is still considered part of the series and released to DVD as such. Likewise, "The Homecoming: A Christmas Story" had an almost entirely different cast from the series it was intended to pilot ("The Waltons"), but both have been rerun for many years.


title: Television pilot

text: A proof of concept pilot usually takes place chronologically further into a series run than a premise pilot, to give network executives a better feel for how a typical episode would appear (since a premise pilot may have to deviate from a typical episode in order to properly introduce characters). "Remington Steele" used both a proof of concept and a premise pilot. Proofs of concept were particularly common for game shows; in such cases, the pilot may be entirely or partially scripted (and thus, due to regulations passed after the 1950s quiz show scandals, illegal to broadcast in many jurisdictions) and use fake contestants and "returning champions" to demonstrate those concepts. The adventure series "Lassie" had both a premise pilot, "The Inheritance", designed specifically to air as the series' first episode, showing how Lassie's series owner, Jeff Miller, came to acquire her; and a proof of concept pilot, "The Well", showcased situations typical to the series, which aired well on into the first season of the series.


title: Television pilot

text: A backdoor pilot is a film or miniseries that serves as a proof of concept for a full series, but may be broadcast on its own even if the full series is not picked up. The term may also be used for an episode of an existing television show that serves to introduce a spin-off. Such backdoor pilots commonly focus on an existing character or characters from the parent series who are to be given their own show.


title: Television pilot

text: For example, to introduce "A Different World", built around "The Cosby Show" character Denise Huxtable (Lisa Bonet), the "Cosby Show" episode "Hillman" was devoted to Denise's visit to the college that would become the new show's setting, and her encounters with some of the new show's supporting characters. A 2018 episode of ABC's 1980s-set sitcom "The Goldbergs", titled "1990-Something", heavily featured teachers who were recurring characters on the series and served as the backdoor pilot to "Schooled", which debuted in early 2019.


title: Television pilot

text: In other cases, however, an episode of the parent show may also focus on one or more guest characters who have not previously appeared in the show; for example, the "JAG" season eight episodes "Ice Queen" and "Meltdown" introduced the characters for what would become "NCIS", while the "NCIS" season six two-part episode "Legend" introduced the characters for what would become the "NCIS" spin-off series "", and the NCIS season 11 two-part episode "Crescent City" introduced the characters for what would become "". "NCIS: Los Angeles" itself also included a backdoor pilot for a potential further spin-off – "NCIS: Red" – but the series was not picked up.


title: Television pilot

text: Similarly, the backdoor pilot for the television sitcom "Empty Nest" was an episode of "The Golden Girls", which relegated that show's regular stars to supporting characters in an episode devoted to new characters who were introduced as their neighbors. Feedback on the episode resulted in "Empty Nest" being extensively reworked before its debut; while the concept and the "living next to the Golden Girls" setting was retained, the series ended up featuring different characters from those in the original "Golden Girls" episode.


title: Television pilot

text: A 2011 episode of the TV Land original sitcom "Hot in Cleveland" focused on the wedding of the Elka character (Betty White). Boyce Ballentine (Cedric the Entertainer), an R&B singer-turned-preacher, was introduced as the pastor for the wedding, with the intention to give the Boyce character his own series on the network. That came to fruition in 2012, when TV Land introduced "The Soul Man".


title: Television pilot

text: Not all backdoor pilots lead to a series. The "" episode "" was a backdoor pilot for a spin-off of the same name, featuring a human named Gary Seven (played by Robert Lansing), taken from Earth's far past and raised by aliens to be sent to watch over Earth in the 1960s; while the series was not picked up, its characters have appeared in numerous non-canon "Trek" productions set in the 20th century. The third season two-part episode "Terra Firma" of "" is generally regarded as a backdoor pilot for a series featuring the character Philippa Georgiou. The final two episodes of the CBS sitcom "Green Acres" (1965–71) were both backdoor pilots. With CBS being pressured by advertisers to develop more urban-themed shows (ultimately at the expense of the network's rural-themed programs), "Green Acres" creator Jay Sommers was given an opportunity to develop two series ideas, both of which were rejected.


title: Television pilot

text: ABC attempted to create a spin-off of "Charlie's Angels" in 1980 called "Toni's Boys". The backdoor pilot that aired near the end of season four was simply titled "Toni's Boys" and guest starred Barbara Stanwyck as Antonia "Toni" Blake, a wealthy widow and friend of Charlie Townsend's who ran a detective agency she inherited from her late husband. The agency was staffed by three handsome male detectives—Cotton Harper (Stephen Shortridge), Bob Sorensen (Bob Seagren), and Matt Parrish (Bruce Bauer)—who took direction from Toni and solved crimes in a manner similar to the Angels. The show was not picked up as a regular series for the following season.


title: Television pilot

text: The series finale of "One Day at a Time" in May 1984 served as a backdoor pilot to a spin-off featuring Pat Harrington, Jr.'s character of Dwayne Schneider in a new setting, but CBS ultimately passed on the potential series. Similarly, the 1988 two-part series finale of "The Facts of Life" ("The Beginning of the End" and "The Beginning of the Beginning") also served as a backdoor pilot that focused on the decision Blair Warner (Lisa Whelchel) made in using her trust fund to purchase the financially troubled Eastland Academy. Blair became headmistress and opened enrollment to male students for the first time in Eastland history. Up-and-coming actors Juliette Lewis, Mayim Bialik, Seth Green, and Meredith Scott Lynn were featured as some of Eastland's new students. NBC did not pick up the new series.


title: Television pilot

text: The "Dukes of Hazzard" aired two episodes, named "Jude Emery" and "Mason Dixon's Girls", which served as a backdoor pilot complete with the Dukes cast interacting with the new characters. Ultimately, CBS passed on the two series in favor of a series starring Hazzard County deputy Enos Strate. Another example within sitcoms would be a season 2 episode of "The Nanny" called "The Chatterbox", which centered around a struggling actress who gets a job at a barbershop owned by a single father.


title: Television pilot

text: In an example from June 2010, Lifetime pursued a spinoff procedural drama of "Army Wives" featuring Brigid Brannagh's character, police officer Pamela Moran. The fourth-season episode "Murder in Charleston" was intended to serve as a backdoor pilot for the proposed spin-off. The episode sees Moran teaming up with an Atlanta-based detective on a murder that is related to a case she has been working on for the past three years. At the end of the episode, the detective encourages Moran to take a detective's exam, and to look for her if she is in Atlanta. In September 2010, however, Lifetime declined to pick up the project to series.


title: Television pilot

text: In 2013, The CW announced there was a spin-off of their genre hit "Supernatural" in the works. The 20th episode of season nine titled "Bloodlines", served as a back-door pilot, revealed in January 2014 to have been titled "". The series was set to explore the "clashing hunter and monster cultures in Chicago". The show was not picked up by the CW for the 2014–2015 season due to dismal overall reception by viewers. The "Gossip Girl" episode "Valley Girls" was supposed to be a backdoor pilot for a prequel spin-off series starring Brittany Snow as a young Lily van der Woodsen, however the show was not picked up. "The Farm" was an episode of NBC's "The Office" that was supposed to act as a backdoor pilot for a spin-off series starring Rainn Wilson and focusing on his character, Dwight Schrute. Upon review, the spin-off was not picked up by NBC and the original version was never aired; instead it was reworked with additional material shot later, as the original version contained "certain aspects that were appropriate for a pilot of a new show".


title: Television pilot

text: The "Arrow" episode "The Scientist" served as a backdoor pilot for the spinoff series "The Flash", introducing Barry Allen as a CSI searching for super-powered people in an attempt to find his mother's murderer. This episode also created the Arrowverse, a shared universe of interconnected DC Comics superhero TV series. The Heroes Join Forces crossover was a two-part backdoor pilot for another spinoff series set in the Arrowverse called Legends of Tomorrow, featuring a team of heroes and villains originally introduced in Arrow and the Flash. The series finale of Arrow, Green Arrow & The Canaries served as an unsuccessful backdoor pilot for a series of the same name.


title: Television pilot

text: A historically important venue for backdoor pilots has been the anthology series. They have variously been used as a place to show work still being actively considered for pickup, and as a venue for completed work already rejected by the network. With the decline of anthology series, backdoor pilots have increasingly been seen as episodes of existing series, one-off television films, and miniseries. As backdoor pilots have either failed to sell or are awaiting audience reception from its one-time broadcast, networks will not advertise them as pilots, only promoting them as a "special" or "movie". It is thus often unclear to initial viewers of backdoor pilots that they are seeing a pilot of any kind, unless they have been privy to knowledgeable media coverage of the piece.


title: Television pilot

text: A put pilot is a pilot that the network has agreed to air either as a special or series. If the network does not air the pilot episode, the network will owe substantial monetary penalties to the studio. Generally, this guarantees that the pilot will be picked up by the network.


title: Television pilot

text: An unsold pilot or "busted pilot" is a produced episode that never broadcasts, not turning into a television series. "Variety" estimates that only a little over a quarter of all pilots made for American television proceed to the series stage.


title: Television pilot

text: Instead of a single pilot episode, an alternative is a "test run", a small number of episodes that air as a short-run series with the potential to go into full production if successful. This is particularly common among shows that are intended to be stripped (airing five days a week).


title: Television pilot

text: Talk shows occasionally use test runs. Metromedia and its successor Fox Corporation were particularly associated with using test runs for talk shows, with examples including "The Wendy Williams Show", "The Huckabee Show" (a spin-off of "Huckabee" that aired for six weeks in summer 2010), the final version of "The Jerry Lewis Show", and "The Kilborn File", an unsuccessful comeback vehicle for Craig Kilborn.


title: Television pilot

text: In a 10/90 production model, a network broadcasts ten episodes of a new television program without ordering a pilot first. If the episodes achieve a predetermined ratings level, the network orders 90 more to bring the total to 100 episodes, immediately enough to rerun the show in syndication. Series that used the 10/90 model include Tyler Perry's "House of Payne", "Meet the Browns", "For Better or Worse", Debmar-Mercury's "Anger Management", and "Are We There Yet?". Byron Allen's sitcoms followed a similar model, with "Mr. Box Office" and "The First Family" airing 26-episode first seasons with the intention of following them up with a full 104-episode order if successful; both series failed to reach the threshold Allen sought, though they remained in limited production (three to four new episodes a year, mixed in with the first season) for a few years afterward.


title: Television pilot

text: An earlier variant was the 13-episode pilot run; in the late 1980s and early 1990s, Disney Channel notably gave a 13-episode pilot order to two series it never picked up, but would go on to longer runs on other networks: "Good Morning, Miss Bliss" (which also had a traditional pilot on NBC and would be revived by that network as "Saved by the Bell") and the Canadian drama "Hillside" (which would move to Nickelodeon, Disney Channel's primary rival, and air as "Fifteen").


title: Television pilot

text: A successful pilot is often used as the series premiere, the first aired episode of a new show, or it may be aired as a later episode or never aired at all. For the Canadian supernatural drama "Lost Girl", the pilot that sold the series to Showcase, "Vexed", was used as the eighth episode of the first series. In the case of "Firefly", the original pilot ("Serenity") which was intended to serve as the series premiere was rejected by the network, and a new first episode, "Train Job", was shot specifically for broadcast.


title: Television pilot

text: Sometimes, too, viewers will assign the word "pilot" to a work that represented the first appearances of characters and situations later employed by a series – even if the work was not initially intended as a pilot for the series. A good example of this is "Love and the Television Set" (later retitled "Love and the Happy Days" for syndication), an episode of "Love, American Style" that featured a version of the Cunningham family. It was in fact a failed pilot for the proposed 1972 series "New Family in Town", but was recycled as a successful pilot for 1974's "Happy Days". So firmly embedded is the notion of it as a "Happy Days" pilot, that even series actress Erin Moran viewed it as such, as well as its creator, Garry Marshall, since "Happy Days" itself did not have a separate pilot of its own. In a similar situation, the 1962 pilot "Howie" was resurrected 13 years later to form the basis of "The Paul Lynde Show".


title: Television pilot

text: On other occasions, the pilot is never broadcast on television at all. Viewers of "Temple Houston", for example, would likely have considered "The Twisted Rope" its pilot because "The Man from Galveston" was only publicly exhibited in cinemas four months later. Even then, "The Man from Galveston" had an almost entirely different cast, and its main character was renamed to avoid confusion with the then-ongoing series.


title: Television pilot

text: Some television series are commissioned "straight-to-series" where a network orders a season without viewing any produced episodes, hence no episode is considered a pilot. For instance, "Invasion of the Bane", the first episode of "The Sarah Jane Adventures", is not a pilot because the BBC had committed to the first season before seeing any filmed content – yet it is routinely referred to as a pilot. The straight-to-series model is usually used when established talent is attached to a series, or it is based on an established property or franchise. "Amazing Stories" (1985) is credited as being one of the first series commissioned without a pilot. The model has seen a rise since Netflix popularized it.


title: Television pilot

text: A number of unsold pilots have been reworked into theatrically-released feature films, including "Lum and Abner Abroad" (1956), which wove together three pilot episodes for a 1956 series that would have starred the comedy duo of Lum and Abner; "Agent for H.A.R.M." (1966); and "Mulholland Drive" (2001), which was composed of an unsold pilot episode appended with an ending shot specifically for the film.


title: Television pilot

text: In addition, a number of unsuccessful pilot episodes have been released as direct-to-video films, including "Belle's Magical World" (1998), "Cruel Intentions 2" (2001) and "" (2003).


title: American Colonization Society

text: The American Colonization Society (ACS), initially the Society for the Colonization of Free People of Color of America until 1837, was an American organization founded in 1816 by Robert Finley to encourage and support the migration of freeborn blacks and emancipated slaves to the continent of Africa.


title: American Colonization Society

text: The American Colonization Society was established to address the prevailing view that free people of color could not integrate into U.S. society; their population had grown steadily following the American Revolutionary War, from 60,000 in 1790 to 300,000 by 1830. Slaveowners feared that these free Blacks might help their slaves to escape or rebel. In addition, many white Americans believed that African Americans were an inferior race, and, therefore, should be relocated to a place where they could live in peace, a place where they would not encounter prejudice, a place where they could be citizens.


title: American Colonization Society

text: The African-American community and the abolitionist movement overwhelmingly opposed the project. In most cases, African Americans' families had lived in the United States for generations, and their prevailing sentiment was that they were no more African than white Americans were European. Contrary to claims that their emigration was voluntary, many African Americans, both free and enslaved, were pressured into emigrating. Indeed, enslavers, like Zephaniah Kingsley, sometimes manumitted (freed) their slaves on condition that the freedmen leave the country immediately.


title: American Colonization Society

text: According to historian Marc Leepson, "Colonization proved to be a giant failure, doing nothing to stem the forces that brought the nation to Civil War." Between 1821 and 1847, only a few thousand African Americans, out of millions, emigrated to what would become Liberia. By 1833, the Society had transported 2,769 individuals out of the U.S., while the increase in Black population in the U.S. during those same years was about 500,000. (According to Zephaniah Kingsley, the cost of transporting the Black population of the United States to Africa would exceed the annual revenues of the country.) Mortality was the highest since accurate record-keeping began: close to half the arrivals in Liberia died from tropical diseases, especially malaria; during the early years, 22% of immigrants died within one year. Moreover, the provisioning and transportation of requisite tools and supplies proved very expensive.


title: American Colonization Society

text: Starting in the 1830s, the society was met with great hostility from white abolitionists, led by Gerrit Smith, who had supported the society financially, and William Lloyd Garrison, author of "Thoughts on African Colonization" (1832), in which he proclaimed the society a fraud. According to Garrison and his many followers, the society was not a solution to the problem of American slavery—it actually was helping, and was intended to help, to preserve it.