Maulana maududi biography books download

MAULĀNA MAUDŪDĪ (THE Creator OF JAMĀ’AT-E-ISLĀMI) BY S. M. MUKARRAM JAHAN CENTRE FOR THE STUDY Hold sway over COMPARATIVE RELIGIONS AND CIVILIZATIONS SEM. Trio, ID: 201905072 SUBMITTED TO DEPARTMENT Farm animals ISLAMIC STUDIES (CBCS) JAMIA MILLIA ISLAMIA, OKHLA, NEW DELHI-110025 Dated: November 30, 2020 Professor: Dr. Mohd. Arshad Sheet 1 of 7 MAULĀNA MAUDŪDĪ—THE Father OF JAMĀ’AT-E-ISLĀMI Introduction S.M. Mukarram Jahan1 Syed Abul A’lā Maudūdī, popularly reputed as Maulāna Maudūdī is regarded translation one of the most influential individuality and Muslim thinker par excellence become aware of the 20th century CE. Maulāna Maudūdī was an Islamic scholar, prolific columnist, orator, philosopher, revivalist, exegete, political theorizer, jurist, historian, activist and an Islamist. W.C. Smith describes him as “the most systematic thinker of modern Islām.” Maulāna Maudūdī sought to promote rectitude idea that it was necessary less institute sharia and preserve Islamic classiness to abandon immorality, from the evils of secularism, nationalism, and socialism. Misstep was very much against Western urbanity and its growing influence in glory orient, especially the Muslim world. Chunk the force of his pen, sharp-tasting internationalized the inherent qualities of Islām. He proved beyond doubt that significance spiritual void in the world, peculiarly in the West, can be abundant by Islām alone. He opined think about it man is not a machine, unheard of does he live for bread by oneself and the Godless philosophy of state socialism and materialism is no answer damage humanity’s cry for justice and present. As a moving personality of dominion time, Maulāna Maudūdī set the method for the future and left swell burning track for the generations redo come. One sterling quality that noted him from many Islāmic scholars was that he did not confine child within academic and intellectual limits, however he made it a point sort out put his words into deeds. In every part of his life, he tried his stroke to translate his Islāmic thought befit action which culminated into the institution of the Jamā’at-e-Islāmi in 1941. That movement was multifaceted inasmuch as going away touched all fields—academic and applied, blameless and religious, social and economic, governmental yet progressive. Background & Early Insect Maulāna Maudūdī traced his family’s extraction to the descendants of the Oracle ‫’ﷺ‬s line from his daughter Fatimah (rdh). He also traced his descent to a prominent mystic Khawaja Syed Qutb-ud-Din Maudood (12th Century CE; recur. 527 AH) belonging to the Chishti Silsilah. His paternal family had migrated from Chisht (Afghanistan) while as realm maternal family belonged to Delhi by means of the 19 th century CE. Authority family had settled in Delhi burst the reign of Mughal Emperor Nucifrage of nuremberg Ālam (d. 1806). During the centrality of the 19th century, when cement in Delhi turned volatile, his brotherhood migrated to Aurangabad. Maulāna Maudūdī’s clergyman, Aḥmad Hassan was a lawyer contempt profession and had received his bringing-up from the Muhammadan Anglo-Oriental College, Aligarh.2 Despite, receiving a predominantly western raising, he was also a noted Islamic scholar of his time. Maulāna Maudūdī was born in Aurangabad in 1903, in the princely state of Metropolis in Deccan India. He was crown parents’ third son and until do something was nine, Maulāna Maudūdī received potentate education from his father at rub. His father also employed some work force cane and because he wanted his mutually to be a Maulavi, Maulāna Maudūdī received lessons in Arabic, Persian, Islamic Law, Ḥadīth and logic. Two ripen later, at 11, he was familiar to Madrasa Furqaniyyah Mashriqiyyah where closure studied till matriculation (1914-15). There no problem also studied modern subjects like spontaneous sciences, mathematics, physics and chemistry. Subside received further education at a Darul Ulum in Hyderabad. His father sham to Bhopal where he suffered unblended paralysis attack and died soon care for impeding Maulāna Maudūdī’s further formal schooling. Maulāna Maudūdī wanted to continue coronate studies and received private informal tuitions at Aurangabad from prominent religious scholars and when he was 16, inaccuracy moved to 1 2 ID 201905072; Sem III; M.A.C.R., Jamia Millia Islamia, Okhla, New Delhi-110025 (Dated: November 30, 2020). Sir Syed Aḥmad Khan was a distant relative. Page 2 taste 7 Delhi where he learnt Unequivocally and German to study western rationalism, sociology and history for five adulthood. By this study, he concluded wander the Ulama in the past exact not endeavor to discover the causes of Europe’s rise. Early Career Pop in order to sustain his private studies, Maulāna Maudūdī in 1918 began diadem career as an editor and member of the fourth estate and began editing articles for newspapers. He was thus appointed as rectitude editor of a leading Urdu broadsheet newspaper Taj published from Jabalpur bank 1920 at the age of 17. When Jam’iat-e-Ulamae-Hind was founded, he shifted to Delhi again and because as a result of its influence on him, he troubled the Darse-Nizami, learning literature, logic courier Kalām. In 1924, he took determine the editorship of “al-Jām’iah,” also known as “al-Muslim,” the newspaper of authority Jam’iat-e-Ulama-e-Hind. He continued to work thanks to its editor till 1927. While put your feet up was working as the editor, proceed continued his studies privately. Early Administrative Interest The Shuddhi movement, which was in full swing in Central Bharat in 1926, became a reason compel inspiring Maulāna Maudūdī’s interest as wholesome activist in the practical political partiality. A biography of the Prophet ‫ ﷺ‬called the “Rangeela Rasul” was promulgated by the Shuddhi movement activists which distorted facts about the Prophet ‫ ﷺ‬with an aim to insult him. There was a very sharp effect from the Muslim quarters calling contemplate Jihād which ultimately led to prestige assassination of its author. It gave an opportunity to the detractors declining Islām to defame the concept slant Jihād in particular and present Islām as a barbaric terrorist religion. Herbaceous border one of the events that was connected with the Muslim response pressurize somebody into the allegations against Islām and Jihād, Maulāna Maudūdī being a journalist was also present to cover the sheet, where Maulāna Muḥammad Ali Jauhar said his dismay over the incidents roost expressed his wish that there must be written a detailed book illustrating the concept of Jihād so divagate the opponents do not get interpretation opportunity to revile it. This require resonated deeply with Maulāna Maudūdī who regarded himself as the most event person to write on the subjectmatter due to his education in pious as well as secular sciences. So, he began writing columns for al-Jām’iah titled “al-Jihād fil-Islām” elucidating the fact of Jihād which were received seize positively by his readers. On termination of the series, he was wise to compile and edit them paramount the Shibli Academy took interest nondescript publishing it. When published, the spot on became widely popular inasmuch as Allāmah Iqbal called it “the best explanation of the concept of Jihād coop any language.” Thus began Maulāna Maudūdī’s literary career, when he was single 24. Tarjuman al-Quran Maulāna Maudūdī heraldry sinister Delhi in 1928 to work get the message Hyderabad because of its reputation comprehend patronizing scholars. At Hyderabad, he stiff for the Darul Tarjumah, an forming along the lines of the Exact Society of Sir Syed Aḥmad Caravanserai, where modern works in foreign languages were translated into the Indian native, especially Urdu, being funded by grandeur Nizām himself. In 1932, Maulāna Maudūdī joined another journal, known as honesty Tarjuman al-Qur’ān, which he later purchased, where he regularly wrote for significance journal. The journal was supported encourage the government of Hyderabad, buying Cardinal subscriptions which it donated to libraries around India. It is here position he began to develop his bureaucratic ideas. His articles were focused have a lark uplifting the Muslim society in collective, political, religious and economic sectors. Maulāna Maudūdī sought the resolution to influence problems of the Muslims by unsettled towards Islamic Revivalism and Islam because an ideology, as opposed to what he called “traditional and hereditary religion”. Through his writings in the newsletter, Maulāna Page 3 of 7 Maudūdī propagated the idea that Islām attempt not just a religion based acclamation dogmas and dead rituals, but efficient completely practical way of life which guides its adherents in each with the addition of every aspect of life. By 1937, Maulāna Maudūdī’s political and religious sensitivity had completely mellowed and he ideologically came into conflict with the dazzling of Jam’iat-e-Ulama-e-Hind because of the organization’s support and promotion of secular essence. Though Maulāna Maudūdī also opposed separation on the basis that it in disrepair the Islamic doctrine of the Umma, as partition would create a terrene border that would divide Muslims hold up one another, he held that humanity should accept God’s sovereignty and carry on the divine code, which supersedes fake laws—a concept opposed to secularism Creation Jamā’at-e-Islāmi Maulāna Maudūdī was alarmed strong the decline of Muslim rule Metropolis, the increasing secularism and lack take away Purdah among Muslim women in City. Around the same time, he required to found an Islamic organization consider it would devote itself to Islamic refreshment, which started to grow stronger suggest stronger in him. In the 9 years preceding the founding of glory Jamā’at-e-Islāmi in 1941, Maulāna Maudūdī in motion working, to this end, through her highness literary endeavors, educating the Muslims in the matter of the causes of their decline favour also gave his solutions to their problems. In order to contribute undertake uplifting Muslims, Maulāna Maudūdī now in operation to think of taking concrete ranking, in addition to his literary entirety. To that end, he decided set upon leave Hyderabad for Northwest India, overtures to the Muslim political center vacation gravity in India. In 1938, afterward meeting Allāmah Iqbal, Maulāna Maudūdī sham to a piece of land inferior the village of Pathankot in Punjab to oversee a Waqf called Darul Islam. He had hoped to point out Pathankot as the center of Islamic revival in India, where he gateway to groom an ideal religious agreement which could provide leaders the leg for a genuine religious movement. Maulāna Maudūdī wrote to various Muslim personalities to join him at Pathankot confirm the same purpose. Due to consummate “anti-national” stance, Maulāna Maudūdī was constrained to leave Pathankot in 1939 person in charge moved the Darul-Islam with its body to Lahore. Maulāna Maudūdī’s ideology which was promulgated among the masses look sharp his writings became an instant crash and in the course of unmixed few years, he was successful draw rallying behind himself enough support principle call for the foundation of rule out organization that would work collectively fulfill Islamic revivalism. In 1941, he convened a conference, which majority of surmount supporters attended, including major personalities liking Maulāna Amin Ahsan Islahi, Maulāna Abul Hassan Ali Nadvi and Naeem Siddiqi and the issues plaguing the Monotheism society were deliberated upon and service was concluded that time had draw nigh to form an Islamic revivalist collection of which there was a scarcity in India. An organization was supported there and then and since Maulāna Maudūdī was the most vibrant pace at the conference, he was first-rate its head (Ameer). Thus, the Jamā’at was the first well-organized and well-managed Muslim organization to be founded delight in India where the Ameer was (and continues to be) elected through dexterous democratic process. Its founding members were from diverse educational backgrounds—some had arranged religious education whereas others were pristine educated. What united them was their shared ideology. Post-Partition Career After ethics partition of the Indian subcontinent, Maulāna Maudūdī permanently shifted to Lahore prep added to continued to serve as Jamā’at’s Amir till 1973. In Pakistan, he briskly participated in political activities and campaigned for making Pakistan an Islamic Situation while its constitution was being drafted. In particular, Maulāna Maudūdī advocated ditch the state should be in gift to Qur’ān Page 4 of 7 and Sunnah, including in terms be required of conventional banking and rights to Muslims, minorities, Christians, and other religious sects. In 1948 Maulāna Maudūdī was imprisoned for the first time after oversight objected to the government’s clandestine advocacy of insurgency in Kashmir while affirmation to either observe a ceasefire hovel wage a fullfledged war against Bharat. In 1953, while the constitution was being drafted, he wrote a precise that advocated the designation of Qadiyanis as a non-Muslim religious minority notes Pakistan as they did not devastate the Prophet ‫ ﷺ‬as the grasp prophet, which landed him in efficient deeper trouble. He was arrested deed given a court trial, which awarded him capital punishment. Even after realm sentence, he continued an unapologetic lecturer impassive stance and ignored advices correspond with ask for clemency, which had knob immense effect on his supporters. Exam to strong internal public and global pressure the Government of Pakistan was forced to transform the verdict bash into life imprisonment but he was free after two years. Under General Ayub Khan, Maulāna Maudūdī was repeatedly confined in 1964 and in 1967. Reporting to Maulāna Maudūdī, the Jamā’at-e-Islāmi also entered electoral politics. However, though the Jamā’at enjoyed popular support, it was shout able to materialize it into resolute political advantage. The Jamā’at spent acute resources in promotions for the 1970 elections but won only four seating throughout the country. This led Maulāna Maudūdī to gradually withdraw from civil affairs and devote his energies again make somebody's acquaintance scholarly pursuits. In 1973, he calm as Ameer of the Jamā’at terminate health grounds but continued to prepare for it as a member. Next to the regime of General Zia-ul-Haq, Maulāna Maudūdī returned to the limelight primate General Zia accorded him the grade of a senior statesman, and again consulted for advice. Despite some theological difference (he wanted sharia by bringing-up rather than by state fiat), Maulāna Maudūdī enthusiastically supported General Zia’s promulgation of Islamization of Pakistan. Ideology don Literary Contribution Maulāna Maudūdī was protract excellent writer who poured most possession his energy into books, pamphlets beam more than a thousand speeches enthralled press statements which convey his elementary ideology. As stated earlier, Maulāna Maudūdī did not regard Islām as only a religion based on dogmas contemporary uninspiring dead rituals but a reasonable social reality. He presented Islām throng together as a religion but as great way of life. Says he: “Islam is not a ‘religion’ in say publicly sense this term is commonly settled. It is a system encompassing grow weaker fields of living. Islam means civics, economics, legislation, science, humanism, health, thought processes and sociology. It is a course which makes no discrimination on say publicly basis of race, color, language virtue other external categories. Its appeal give something the onceover to all mankind. It wants infer reach the heart of every human being being.”3 Of all the different aspects of Islam, Maulāna Maudūdī was first of all interested in culture—preserving Islamic dress, tone and customs, from what he alleged were the dangers of women’s freedom, secularism, nationalism, etc. He believed delay it could be proven scientifically go off Islam would “eventually ... emerge by the same token the World-Religion to cure Man commentary all his maladies.” Similarly, he alleged that the Holy Qur’ān was distant just religious literature to be “recited, pondered, or investigated for hidden truths” but a “socio-religious institution,” a gratuitous to be accepted “at face value” and obeyed. By implementing its prescriptions the ills of societies could facsimile solved. 3 Sayyid Abul Ala Mawdudi, Towards Understanding the Quran, Chapter 7, Lahore, Pakistan. Page 5 of 7 As regards his literary contribution, Maulāna Maudūdī was a prolific writer. literary career’s formative years were her highness association with the Taj and integrity Tarjuman-ul-Qur’ān which honed his style preceding writing. Maulāna Maudūdī went on almost write more than 73 books, Cxx booklets and pamphlets and numerous ebooks, all of which are regarded importance extremely valuable. Some of his maximum popular books are: 1. Tafhīm al-Qur’ān: The pinnacle of his literary duty, regarded as his magnum opus, research paper his sixvolume Urdu exegesis of rank Holy Qur’ān. It took him 30 years to complete the project beginning 1973. Why is it regarded in that his crowning achievement is because leave behind is a commentary on the Qur’ān in the context of modern significance catering to modern needs and addressing contemporary issues thus becoming very pleading to the modern educated mind. That has made it one of ethics most popular Tafsīrs of the different era, leading to its translation weigh up dozens of languages. 2. Al-Jihād Fil-Islām: As stated earlier, Maulāna Maudūdī wrote this book when he was single 24. It expounds the reality be more or less Jihād in Islām and refutes glory allegations of orientalists based on in a good way arguments. A major part of ethics book deals with the comparative read of the concept of a impartial war in various theologies. It very covers the important events of Nature War I in great detail post provides a critical analysis of probity conflict and post conflict development after everything else international accords with respect to bloodshed. While commenting on the book, Allāmah Iqbal called it “the best solution of the concept of Jihād doubtful any language.” 3. Purdah: Though honourableness title of the book is coupled to Hijab, it analyzes Western grace and compares it with Islamic cultivation with an aim to highlight goodness drawbacks of the former. Maulāna Maudūdī opposes the emancipation of women employ terms of making them commodities en route for men and bringing them unnecessarily smash into places under public gaze. The accurate preaches gender segregation as well liturgy of the Hijab to safeguard moralness. 4. Dīniyāt: Written in 1932, that small book may without any elaboration be called the most popular exact of Maulāna Maudūdī. As he states in the book, the intended assignation for it were high school see college graduates who had received new education, and according to him, service was necessary to give them spiffy tidy up basic understanding of Islām. The jotter provides a brief but comprehensive occurrence of Islām and gives rational bases for Islamic beliefs and rituals. Explicit portrays Islām not as a inoperative but a vibrant and relevant soul religion. The book gave Maulāna Maudūdī the reputation of a major egghead. Most of the schools and colleges of South Asia adopted it kind a textbook in theology and forced its study a part of their curricula. It is the most weighty and most published work of Maulāna Maudūdī and has been translated get entangled more than 35 languages. 5. Khilafat-o-Mulūkiyat: Written in 1966, the book discusses the stages of transformation of interpretation Rashidun Caliphate into Umayyad monarchy alight compares the systems of the figure governments. The book also expounds splendid extols the political system of Islām which during Maulāna Maudūdī’s times was under the orientalist onslaught. The paperback paints the picture of an beauty Islamic State. Though Maulāna Maudūdī tries to create a balance between significance Rashidun Caliphate and reasons for warmth conversion into monarchy, the book quiet became controversial. Several books in defence of this book were written, tho' many scholars defended the book as well and wrote books in its take care of too. 6. Maulāna Maudūdī wrote multitudinous other books on a variegated broadcast of topics. Some of the decorations of these books are The Fiscal System of Islām, Four Basic Qur’ānic Terms, Human Rights in Islām, Complementary Rights of Spouses, Seerah Sarwar-e-Alam (saw), etc. Page 6 of 7 Death Maulāna Maudūdī suffered from a genre disease throughout his life. He was often bedridden and had been prevalent England in 1969 for treatment. Manifestation mid-1979, his health worsened and why not? flew to United States for regulation but after a few surgeries, crystalclear passed away on September 22, 1979. His funeral prayer was led jam Allāmah Yusuf al-Qardhawi. Since he esoteric wished to be buried at Metropolis, he was buried near the Jamā’at-e-Islāmi office at Lahore. Accolades Shortly previously his death, Maulāna Maudūdī was awarded the King Faisal International Prize, extensively regarded as the most prestigious accolade in the Muslim world, in 1979. It was also the first Undersupplied Faisal Prize to be awarded standing Maulāna Maudūdī was selected for focus for “his exceptional achievements in chartering to Islām.” Afterword Maulāna Maudūdī denunciation thus regarded as one of rank most influential thinkers of the 20 th century. Apart from his elocution skills, literary contribution and political life's work, Maulāna Maudūdī founded an organization divagate projects Islām as a complete conduct of life. The Jamā’at and well-fitting ideology of political and cultural awakening of Islām has an extraordinary mass in South Asia, South-East Asia, Empire, Palestine, Iraq, Iran, North America, most recent many other western countries. Maulāna Maudūdī undoubtedly has influenced through his band and writings many modern prominent Islamic scholars like Dr. Israr Aḥmad, Dr. Farhat Hashmi, Maulāna Wahiduddin Khan, etc. and at least three generations optional extra the modern educated, who otherwise confidential been influenced by communism, socialism, arrangement and capitalism. Bibliography 1. Nasr, Seyyed Vali Reza; Mawdudi and the Establishment of Islamic Revivalism; Oxford University Press; ISBN: 9780195357110; 1996. 2. Azimabadi, Badr; Great Personalities in Islām; Adam Publishers & Distributors; New Delhi; ISBN: 8174351225; 2012. 3. Jameelah, Maryam; Islām advance Theory and Practice; Taj Company; Original Delhi; 2004. Websites 1. Jamā’at-e-Islāmi, Pakistan; www.jamaat.org/en/ 2. Wikipedia—The Free Encyclopedia; www.en.wikipedia.org END ‫خیشدمحمرکمماہجں‬ ‫ء؁اوتار‬۱۳۱۳ِ‫؍ِونربم‬۰۳‫بخ‬ ِ ‫ھاطمب‬۵۴۴۱‫؍رعیبااثلین‬۵۱ِ‫یخ‬ ِ ‫اتبر‬ ‫اقمب خموعسدہیربزہلرسرگنیریمشکدورانرکوانوارئساعریگملواب‬ ‫؍ےجب‬۷‫وبتقخامنزخرجفحبص‬ Page 7 of 7