Maulana maududi biography of abraham

Question No. Fatwa No. Fatwa Title Question Fatwa All. Same Word. Any Word. All Word. Is it correct to read his explanation of Qur'an? Rulings related to issuing a Fatwa. Biographies Authored by Dr. Toward the end of the s he was convinced that the creation of a Muslim state would not be the right method of reform, because the un-Islamic politicians were not able to create an Islamic state.

Afterhe tried to materialize this idea of an imagined community in the constitution of Pakistan, where he, along with the majority of his community, eventually emigrated. Hence he accepted the idea of a nation-state, which he had rejected formerly. Maududi was the first to work toward an Islamic constitution, and his endeavors were partly incorporated in the Objectives Resolution ofwhich was incorporated in turn into the constitution of the Islamic Republic of Pakistan, according to which Pakistan was to be an Islamic state.

His rather state-apologetic interpretation of Islam, on which he had elaborated in his Islamic Law and Constitutionmade him and his party collaborate with the government at several instances—for example, during the reign of Zia ul-Haq—though Maududi himself was imprisoned several times on the charge of being disloyal to Pakistan. It was important to leave the jahiliyya the pre-Islamic state of ignorance behind and return to the righteous society here and now.

The reconstruction of an idealized pure Islamic society would guarantee the iteration of the original Muslim community umma. This required Muslims to live according to the sunna of the Prophet, based on a transnational view of the golden age of the Prophet and the first generations. It implied a reinvention of tradition. Ijtihad, for example, the maximum effort to ascertain, in a given problem or issue, the injunction of Islam and its real intent, was the proper channel for that process.

The concept of history informed by the notion of constant decay, already developed in his Muslims and the Present Political Crisis —was the basic motivation for his activism, which he wanted to implement through education. Ahmad, Khurshid, and Ansari, Zafar Ishaq, eds. London: The Islamic Foundation, Nasr, Seyyed. New York : Oxford University Press, Cite this article Pick a style below, and copy the text for your bibliography.

In a paragraph that is often used to support the view that fundamentalists Muslims want to take over, by force is necessary, the whole world, he wrote:. He proved to be a highly prolific writer, turning out several scores of pages every month. Initially, he concentrated on the exposition of ideas, values and basic principles of Islam.

He paid special attention to the questions arising out of the conflict between the Islamic and the contemporary Western whorl.

Maulana maududi biography of abraham: Maulana Maududi's interpretative mistake

He also attempted to discuss some of the major problems of the modern age and sought to present Islamic solutions to those problems. All this brought freshness to Muslim approach to these problems and lent a wider appeal to his message. He relentlessly criticized the newfangled ideologies which had begun to cast a spell over the minds and hearts of his brethren-in-faith and attempted to show the hollowness of those ideologies.

In this connection, the idea of nationalism received concerted attention from Maududi when he forcefully explained its dangerous potentialities as well as its incompatibility with the teachings of Islam. Maududi also emphasized that nationalism in the context of India meant the utter destruction of the separate identity of Muslims.

In the meantime, in an invitation from the philosopher-poet Allama Muhammad Iqbal persuaded him to leave Hyderabad and settle in the Eastern part of Punjab, in the district of Pathankot. Maududi established what was essentially an academic and research centre called Darul-Islam where, in collaboration with Allama Iqbal, he planned to train competent scholars in Islamics to produce works of outstanding quality on Islam, and above all, to carry out the reconstruction of Islamic Thought.

Iqbal was committed to achieving a separate state for Muslims when the British could be persuaded to maulana maududi biography of abraham India and saw an ally in the younger scholar. Around the yearMaududi developed ideas regarding the founding of a more comprehensive and ambitious movement and this led him to launch a new organization under the name of the Jamaat-e-Islami.

The organization was both a religious and a political movement, almost a government in waiting since Maududi designed it to resemble a state within a state. The previous year, in a speech at Punjab University, he expounded his political theory in a paper since republished by Khurshid Ahmad as "The Theory of Political Islam" Maududi: Once Pakistan had been created, Maududi migrated there in August of with high hopes that the first truly modern Islamic state could be built.

He shared the view of many Muslims that what existed elsewhere as independent Muslim states did not represent legitimate Islamic forms. He used the term jahilia, as had Ibn Taymiyyah to describe the ignorance that pervaded too much of the Muslim world, which was picked up by Sayyid Qutbwhom he influenced. Maududi concentrated his efforts on establishing a truly Islamic state and society in the country.

Consistent with this objective, he wrote profusely to explain the different aspects of the Islamic way of life, especially the socio-political aspects. This concern for the implementation of the Islamic way of life led Maududi to criticize and oppose the policies pursued by the successive governments of Pakistan and to blame those in power for failing to transform Pakistan into a truly Islamic state.

The rulers reacted with severe reprisal measures. Maududi was often arrested and had to face long spells in prison. Between and he spent a total of five years behind bars. Inhe convened a convention in Karachi to counter the idea that "no unanimity exists in Islam on constitutional matters," so it was "utopian to talk about the establishment of an Islamic state" Ahhad, preface to Maududi, ; From the deliberation of the convention, Maududi identified 22 constitutional principles.

He described his model of governance as "theo-democracy" which he thought might be comparable to the term, "kingdom of God. Elected representatives can interpret Sharia but humans can not legislate. He ridiculed, as did Sayyid Qutb, the claim that the people of the United States and other so-called democracies rule, suggesting that those who pay for political campaigns and who lobby for their special interests exercise much more power.

Men and women simply are not competent to legislate Famously, he pointed out that while Prohibition in the U. Islam establishes clear moral limits, the hudutAllah, to regulate human life. On one hand, they will spread their ideology and on the other they will invite people of all nations to accept their creed, for salvation lies only in it. If their Islamic state has power and resources it will fight and destroy non Islamic governments and establish Islamic states in their place.

Non-Muslims are Dhimmi and therefore they cannot participate in government. That includes Jews and Christians, who must pay the Jizya.

Maulana maududi biography of abraham: Best known as the

It is not clear what fate awaits the polytheistic inhabitants of Pakistan in the Maududi state. Of the Jizya he wrote:. Maududi believed that copying cultural practices of non-Muslims was forbidden in Islam, and that imitation was a sign of inferiority. Muslims are forbidden from imitating the ways of life of other people. The psychology of imitation suggests that it springs from a sense of inferiority and its net result is the cultivation of a defeatist mentality.

It destroys its inner vitality, blurs its vision, and befogs its skills. It literally sounds its death bell. This is why Muhammad has positively and forcefully forbidden Muslims from assuming the culture and way of life of non-Muslims. The strength of a nation does not lie in its dress, manners, or fine arts; its growth and strength rest in correct knowledge and helpful scientific research.

At least in this context however, in Toward an Understanding of IslamMaududi took a tolerant attitude to non-believers that was apparently later reversed:. Now we come to the relations which Muslims are supposed to have with non-Muslims. In dealing with them, the believers are instructed not to be intolerant or narrow-minded. They have been told not to abuse or speak ill of their religious leaders or saints, nor say anything insulting to their religion.

They must not seek disagreements with them without warrant, but are to live in peace and friendship. If non-Muslims observe a peaceful and conciliatory attitude toward the Muslims, and do not violate their territories, if they do not violate the rights of others, then they should keep friendly relations with them. They should be dealt with fairly and justly.

Maududi's works are popular among Islamists, especially in Pakistan, and remain the basis of Islamist thought.

Maulana maududi biography of abraham: The Surah takes its name

Some of them have been translated into English and can be found at various Jihadist Web sites as well. The Jamaat Islamiya party clearly explains the greatness of Maududi as arising not from piety or personal implementation of Islam, but as rediscovering the political role of Islam. It is explicitly a liberation theology. For example At the time when Sayyid Maududi started his movement, many great misconceptions about Islam were rampant among the Muslims due to centuries-long slavery and decadence.

It was thought that Islam was either concerned only with the individual life or its relation to the collective life was limited to only a few of aspects. Islam was also widely conceived as having no relationship with the state and political affairs. Rather it was believed that Islam had no concept of politics and state. In matters of economy Islam was believed to have only the guiding principles without a full-fledged economic system.

Some people even said that Islam had no philosophy of education. Sayyid Maududi challenged all such misconceptions on a rational basis. As a result of his life-long intellectual and scholastic struggle, it was at last accepted that Islam is a comprehensive model of life, which guides us not only in the affairs of our individual and collective lives but also our international lives.

His writing also helped millions of Muslims in regaining their confidence over Islam and in eliminating their sense of inferiority. He wrote an unparalleled critique of socialism, and the modern western thought. His prophesy about Communism has proved itself in its literal sense and now the world awaits the fulfillment of his second prophesy, the downfall of Liberalism.

Criticism of Maududi comes from both liberal reformist and Salafi Imams and theorists. On the Indian subcontinent he drew a lot of criticism for lack of scholarship, dangerous innovation, contradicting himself, and for insisting that violence was required for spreading the faith.

Maulana maududi biography of abraham: Abul A'la al-Maududi was

He has neither learned from nor been disciplined by a scholar of repute. He is very well read but his understanding of religion is weak. His pamphlets and books contain opinions which are anti-religious and heretic, though written with theological trappings. Lay readers cannot see through these trappings. As a result they find the Islam brought by the Holy Prophet repugnant; the Islam which has been followed by the Ummat-i-Muhammadiya for the last years.

He cannot write on them with authority. When it was translated into Arabic, it influenced Hasan al-Banna's thoughts and caused him to revolt against the government in Egypt and to be killed. Mawdudi's inefficiency in knowledge has brought innumerable Muslims like this to substantial and spiritual death, for no Islamic scholar has ever taken any interest in politics or thought of revolution.

They have guided people to the right course through knowledge and advice. They have known that Islam would spread not through revolution but through knowledge, justice and morals. Mawdudi strove to solve all the main principles of Islam with his own reason and always departed from Islamic scholars and Islamic knowledge. If one observes his books minutely, one will easily see that he was in a struggle of disseminating his own thoughts under the name of Islam.

He put Islam into various shapes in order to adapt it to modern forms of government. He shaped Islam's institution of caliphate according to his imagination and attacked almost all the caliphs. The annihilation of Islamic scholars, and consequently of Islamic knowledge, by the British and their servants facilitated the spread of his aberrant ideas.

The ignorant people who were not at a level to read and understand the books of Islamic scholars readily thought of him as a scholar, as a mujahid. His political thoughts were considered extensive Islamic knowledge. Mawdudi managed to take advantage of this state of languor in Muslims. Rendering the religion a means for political purpose, he approached politicians.

He interfered with the national movement of Indian Muslims. In order to appropriate the accomplishments of vigilant Muslims and Islamic strugglers, he produced many articles in which he played the part of national leadership and inspiration. The same Fatwa quotes from the book Al-ustad al-Mawdudi by Muhammad Yusuf Banuri: "The reason for the heresy of Mawdudi was that he learned religious information from the non-authority.

He could not gain any skill in the Arabic sciences. He could not attain to the sohbat of real religious scholars. He was not successful in reading, writing or speaking English and Arabic. All the Arabic books that he edited were written in Urdu originally, later being translated into Arabic by Shaikh Masud 'Alim an-Nadwi and his disciple.

Because the author was written as Mawdudi on their covers, the readers thought that Mawdudi wrote them in Arabic. He has a fluent style in the Urdu language, but the sins his books cause are much greater than their benefit. Their harm is much more.