Mawlana mawdudi biography of albert

Maududi also criticized traditionalist clergy or ulama for their "moribund" scholastic style, "servile" political attitudes, and "ignorance" of the modern world".

Mawlana mawdudi biography of albert: lies in his power to transform

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.

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. Like other contemporary revivalistsMaududi was critical of Sufism and its historical influence in the early part of his life. 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.

Maududi would later clarify that he did not have any antagonism towards Sufism as a whole; by himself or the Jama'at. 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" [ ]. 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 Sufism is a reality whose signs are the love of Allah and the love of the Prophet swhere 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. They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge. From the mids onward, "redefinition" of Islam "increasingly gave way to outright recognition of Tasawwuf", and after Maududi's death the JI amir Qazi Hussain Ahmad went so far as to visit the Sufi Data Durbar shrine in Lahore in as part of a tour to generate mass support for JI.

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:. 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.

Many unbelievers agreed that God was the creator, what made them unbelievers was their failure to submit to his will, i. 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.

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 Muhammadsince the Quran proclaimed "Whoever obeys the messenger [i. Muhammad] obeys Allah. 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.

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 "mawlana mawdudi biography of albert" of life and an all-embracing social order where nothing is superfluous and nothing lacking.

A "very large part" of sharia required "the coercive power and authority of the state" for its enforcement. 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.

According to scholar Vali NasrMaududi 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. Though the phrase "Islamic Revolution" is commonly associated with the Iranian Revolution[ ] or General Zia 's Islamisation[ ] Maududi coined and popularized it in the s.

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, socio-economic changes, or even street demonstrations, often associated with revolutions.

His "revolution" would be achieved "step-by-step" [ ] [ ] with "patience", [ ] since "the more sudden a change, the more short-lived it is. 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. Maududi was committed to non-violent legal politics "even if the current methods of struggle takes a century to bear fruit.

The objective of the revolution was to be justice adl and benevolence ihsanbut the injustice and wrong to be overcome that he focused on was immorality fahsha and forbidden behavior munkarat. He did not support these for example, opposing land reform in the s as an encroachment on property rights [ ] and believed the problems they addressed would be solved by the Islamic state established by the revolution.

The modern conceptualization of the " Islamic state " is also attributed to Maududi. Maududi's Islamic state is both ideological and all-embracing, [ ] based on " Islamic Democracy ," [ ] and will eventually "rule the earth". Unlike the Islamic state of Ayatollah Khomeiniit 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". Three principles underlying it: tawhid oneness of Godrisala prophethood and khilafa caliphate. In such a state no one can regard any field of his affairs as personal and private. The Islamic state recognizes the sovereignty of God, which meant God was the source of all law.

The state can be called a caliphatebut the "caliph" would not be the traditional descendant of the Quraysh tribe [ ] but Maududi believed the entire Muslim community, a "popular vicegerency". Thus the state would be not a "theocracy", but a " theodemocracy ". 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.

The Islamic state would conduct its affairs by mutual consultation shura among all Muslims. While the government follows the sharia law, when it comes to a question about which no explicit injunction is to be found in the shariathe matter is "settled by consensus among the Muslims. 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.

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. 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. 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. According to Maududi, Islam had an " unwritten constitution " that needed "to be transformed into a written one".

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. 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 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.

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 ". 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 problemmaking it more a legal organ than a political one.

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. Non-Muslims or women may not be a head of state but could vote for separate legislators. 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.

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.

Secular Western representative democracy—despite its free elections and civil rights—is a failure Mawdudi believed for two reasons. Because secular society has "divorced" politics from 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. 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.

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. Maududi strongly opposed the Ahmadiyya mawlana mawdudi biography of albert, a sect which Maududi and many other Muslims do not consider as Muslim. 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. 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.

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. This is to ensure that "the basic policy of this ideological state remains in conformity with the fundamentals of Islam. 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. Non-Muslims would also be barred from holding certain high level offices in the Islamic state. Jews and the Christians 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.

Maududi's first work to come to public attention was Al Jihad fil-Islam "Jihad in Islam"which was serialized in a newspaper inwhen he was only twenty-four. Jihad should be used to eliminate un-Islamic rule everywhere and establish a worldwide Islamic state:. 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 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 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 ' Maududi taught that the mawlana mawdudi biography of albert of the lives and property of others was lamentable part of the great sacrifice of jihadbut 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. He explained that jihad was not only combat for God but activity by the rear echelon in support those waging combat qitaalincluding non-violent work:.

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.

At the same time he took a more conservative line on jihad than other revivalist thinkers such as Ayatollah Khomeini and Sayyid Qutbdistinguishing between jihad properly understood and "a crazed faith During a cease-fire with India inhe opposed the waging of jihad in Kashmirstating that Jihad could be proclaimed only by Muslim governments, not by religious leaders.

As the Amir Guide of Jama'at e-Islami JIMawdudi 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. For his votaries in the Jama'at, Maududi was not only a "revered scholar, politician, and thinker, but a hallowed Mujaddid.

In private he has been described as "strict but not rigid", taciturn, poised, composed, uncompromising and unyielding. Maududi would make his argument step-by-step with Islamic edicts, rather than attempting to excite his audience with oratory. 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".

Mawlana mawdudi biography of albert: She works both on classical

Maududi suffered from a kidney ailment most of his life. He was often bedridden in andand in was forced to travel to England for treatment. In AprilMaududi'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 Yorkwhere his second son worked as a physician.

Following a few surgical operations, he died on 22 Septemberat the age of His funeral was held in Buffalo, but he was buried in an unmarked grave at his residence in IchhraLahore after a very large funeral procession through the city. Mawdudi is regarded by many as "the most influential" of the contemporary Islamic revivalist scholars; whose efforts influenced revivalism across the Islamic World.

In Pakistan, where the JI claims to be the oldest religious party [ 51 ] it is "hard to exaggerate the importance" of that country's "current drift" toward Maududi's "version of Islam", according to scholar Eran Lerman. His background as a journalist, thinker, scholar and political leader has been compared to Indian independence leader Abul Kalam Azad by admiring biographers.

He and his party are thought to have been the most important factors in Pakistan working to generate support for an Islamic state. One policy of Zia's that was originally proposed by Maududi, and not found in classic Islamic jurisprudence fiqhwas the introduction of separate electorates for non-Muslims Hindus and Christians in In return, Maududi's party was greatly strengthened by Zia with 10,s of members and sympathizers given jobs in the judiciary and civil service early in Zia's rule.

With the exception of a short period in a Hyderabad madrasahhis education was gained at home or through his own efforts. He later said that this volume, his first serious work on Islam, represented his true intellectual and spiritual conversion to the religion. In the following years he wrote a history of the Seljuks and an unfinished history of the Asafi dynasty of Hyderabad.

In the political debates of the late s he rejected both the Indian nationalism of the Congress and the Muslim nationalism of the Muslim Leaguecalling instead for an Islamic order in India. From until the partition of Indian he devoted his mawlana mawdudi biography of albert to building the organization and to writing. His ideas and activities brought criticism from both modernist and conservative Muslims as well as from secularists.

These writings have been translated into numerous languages, and he is at present one of the most widely read authors in the Islamic world. The task of Muslims is to follow the eternal divine law by building an Islamic state, by creating an Islamic society as well as an individual Islamic life. His vision of society was rigorous, puritanical, authoritarian, antisecular, and antidemocratic but was based upon a deeply held conviction that people must live according to the law of God.

He wrote a history of the Asafiyah dynasty of Hyderabad and another history of the Seljuk Turks. Most significantly perhaps, he wrote a little book, Toward Understanding IslamRisala al Dinyat that really began his career as an Islamic thinker and religious writer. In parts, this contained elements of his Jihadist Islamist philosophy and basically declared war between Islam in his version of it and the rest of the world.

This was necessary because Islam, according to Maududi was superior and therefore had to dominate the world for the benefit of mankind. Being a collection of essays however, it was apparently not internally consistent. It is possible to find passages supporting violent Jihad in Maududi's writings, but also passages and logic that negate violence.

Initially a supporter of Gandhi, Maududi soon turned to Islam rather than Indian nationalism. In Mawdudi joined the Hyderabadi journal Tarjuman al-Qur'an, and in he became the editor. It became his "official organ" and that of the Jama'at e Islami party that he founded. Maududi used the journal as a platform to spread his ideas about Islam, and later in the s he also turned to Indian politics, for which he had an Islamist solution He opposed both the all-India nationalism of the Indian National Congress and the Muslim nationalism of the Muslim League.

Eschewing nationalism entirely, he urged India's Muslim s to recognize Islam as their sole identity and to become better Muslim s. His views during this period are published in the three volumes of Muslims and the Present Day Political Struggle. In Maududi called a meeting in Lahore to found the Jama'at-i Islami, which would propagate true Islam as he saw it and train a followers who would establish an Islamic system of government and society.

Like the Egyptian Muslim Brotherhood, it was a religiously-based fundamentalist political party, the practical political implementation of Islamism. Jama'at-i Islami was to become a very important force in Pakistani national politics. His contention was that the Arabic language was no longer understood as in the days of Muhammaderoding the meaning and interpretation of the Quran.

Though this approach could be used to disqualify all the Madh'hab schools of Muslim Fiqh jurisprudenceas Sayyid Qutb was to do later, Maududi did not do so openly. He maintained that all the mawlana mawdudi biographies of albert were valid but different viewpoints of the law. Nonetheless, he has been accused by others of abrogating the Madh'hab.

Maududi had opposed Muhammad ali Jinnah and Pakistani separatism. However, when the Indian sub-continent was partitioned inMawdudi moved with some of his followers to Pakistan, where he quickly assumed an important political role as the principal advocate of the Islamic state. His activities invoked the displeasure of the authorities and in was jailed for over a year.

The peak of his political influence was achieved in in connection with the controversy over the Basic Principles Report of the Pakistani Constituent Assembly. Mawdudi acted as leader and spokesman of the Pakistani ' Ulema ' in their response to the report. Maududi was arrested again in for his alleged role in the violent agitation against the Ahmadiyah sect.

He was sentenced to death by a military court, but the sentence was commuted. In Pakistan came under military rule, and political parties, including the Jama'at-i Islami, were banned. Maududi's interest turned from the Islamic state to the achievement of true democracy according to his views in Pakistan. He was arrested by the regime of Ayyub Khan in In the elections he supported the presidential candidacy of Fatimah Jinnah against Ayyub Khan, even though he opposed women holding high office.

Maududi joined with other right wing and religious parties in in opposition to the socialism of Zulfiqar Ali Bhutto. During the secession of Bengal that led to the creation of Bangladesh, Maududi supported the military action of the government against the Bengalis. In he completed his Tafheem ul Quran in Urdu, since translated into numerous languages as a Tafsir exegesis.

In the same year, he resigned as emir of the Jama'at-i Islami. InMaududi published Human Rights in Islam. In it, he argued that Islam supports human rights and equality, since all male believers are equal. He ignored the problem of gender equality and the lack of equality for individuals of other faiths in Islam. Abul ala Maududi died in September in Buffalo, New York, where he had gone to visit a son who was a physician, and to receive medical treatment for a long standing kidney ailment.

He was buried in Lahore. Abul ala Maududi wrote over books and pamphlets. Many of his books were collections of essays published in his journals. His works have been translated into numerous languages and are popular among Muslims throughout the world, though he is hardly known among non-Muslims. He is a key figure in the evolution of Islamism and one of the most read Muslim writers of his time; he was an important influence, as noted, on Sayyid Qutbthe Egyptian Islamic radical.

The basis of Maududi's political views is that the downtrodden condition of Muslims has come about because they abandoned the faith and are no better than non-believers:. I myself ponder Why are we the target of calamities from all sides?

Mawlana mawdudi biography of albert: Sayyid Abu'l-A'la Mawdudi, theologian, author, ideologue

Why those whom we call Kafiri. And why we, who claim to be His obedient slaves, are being subjugated everywhere? The more I pondered over the reason of this situation the more I got convinced that the only difference now left between us and unbelievers is that of mere name, otherwise we too are in no way behind them in neglect of God, in being unafraid of Him and in being disobedient to Him.

To revolutionize the intellectual and mental outlook of humanity and to instill the Islamic attitude towards life and morality to such an extent that their way of thinking, ideal of life, and standards of values and behavior become Islamic. To regiment all such people who have accepted Islamic ideals and molded their lives after the Islamic pattern with a view to struggling for power and seizing it by the use of all available means and equipment.

To establish Islamic rule and organize the various aspects of social life on Islamic bases, to adopt such means as will widen the sphere of Islamic influence in the world, and to arrange for the moral and intellectual training, by contact and example, of all those people who enter the fold of Islam from time to time. Maududi also laid out a stage-by-stage strategy for Islamic revolution in his many speeches and writings.

His first major book, Al-Jihad fil-Islam Jihad in Islamdefined the various ways and means of struggle for the perfect Islamic state. In other books, Maududi described the social, economic and political principles of Islam. The political heart of Maududi's ideological thought was the establishment of the Caliphate and the Islamic pan-national state governed by Sharia.

The state would be have elected officials, but they would be subject to the will of God and Islamic law. Three principles would underly the state: tawhid monotheismrisala prophethood and khilafa Caliphate. Maududi's conceptions of "democracy" should be studied carefully, because they seem to be the model not only for Sunni Islamists but perhaps for the Shi'a Islamic Republic of Iran as well.

Though Maududi in practice believed in rigid hierarchical rule and regimentation, in theory he believed that the caliphate would not be ruled by one man, but by the collective of Muslims. The state would be totalitarian in the sense that its rule would be "co-extensive with human life In such a state no one can regard any field of his affairs as personal and private.

The state would follow Sharia Islamic law. This is described as a complete system covering all aspects of life such as:. 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. Abu al-Ala al-Mawdudi, Islamic Lawp. An example of Maududi's reinterpretation of older ideas in Islam was his concept, "new jahiliyya ", 2 which has been so influential for radical Islamists.

Jahiliyya had originally meant ignorance, and referred to the pre-Islamic state of pagan ignorance said to prevail in Arabia before the mawlana mawdudi biography of albert of Islam. Medieval radical scholar Ibn Taymiyya had modified the understanding of the meaning of jahiliyya by declaring that the King of the Mongols, despite converting to Islam, was jahili because he continued to implement the Yasa code of law, rather than implement Sharia.

Maududi's "new jahiliyya " theory went much further, proposing that the bulk of Islam had become estranged from the original intentions of Islam, and were therefore apostate. Through hubris, such Muslims had usurped divine authority, designing their own laws.