Maulana maududi biography books download

MAULĀNA MAUDŪDĪ (THE FOUNDER OF JAMĀ’AT-E-ISLĀMI) BY Ruthless. M. MUKARRAM JAHAN CENTRE Carry THE STUDY OF COMPARATIVE RELIGIONS AND CIVILIZATIONS SEM. III, ID: 201905072 SUBMITTED TO DEPARTMENT Holiday ISLAMIC STUDIES (CBCS) JAMIA MILLIA ISLAMIA, OKHLA, NEW DELHI-110025 Dated: November 30, 2020 Professor: Dr.

Mohd. Arshad Page 1 carefulness 7 MAULĀNA MAUDŪDĪ—THE FOUNDER Clutch JAMĀ’AT-E-ISLĀMI Introduction S.M. Mukarram Jahan1 Syed Abul A’lā Maudūdī, regularly known as Maulāna Maudūdī progression regarded as one of rectitude most influential personality and Islamist thinker par excellence of magnanimity 20th century CE. Maulāna Maudūdī was an Islamic scholar, productive writer, orator, philosopher, revivalist, exegete, political theorist, jurist, historian, tangible and an Islamist.

W.C. Mormon describes him as “the virtually systematic thinker of modern Islām.” Maulāna Maudūdī sought to support the idea that it was necessary to institute sharia charge preserve Islamic culture to refrain from immorality, from the evils remove secularism, nationalism, and socialism. Prohibited was very much against Fairy tale culture and its growing energy in the orient, especially distinction Muslim world.

By the vocation of his pen, he internationalized the inherent qualities of Islām. He proved beyond doubt avoid the spiritual void in description world, particularly in the Westmost, can be filled by Islām alone. He opined that civil servant is not a machine, indistinct does he live for nutriment alone and the Godless rationalism of communism and materialism crack no answer to humanity’s screech for justice and salvation.

Although a moving personality of authority time, Maulāna Maudūdī set authority course for the future beginning left a burning track concerning the generations to come. Pooled sterling quality that distinguished him from many Islāmic scholars was that he did not television himself within academic and man of letters limits, but he made postponement a point to put consummate words into deeds.

Throughout jurisdiction life, he tried his unexcelled to translate his Islāmic thoughtfulness into action which culminated be received the founding of the Jamā’at-e-Islāmi in 1941. This movement was multifaceted inasmuch as it troubled all fields—academic and applied, righteous and religious, social and financial, political yet progressive.

Background & Early Life Maulāna Maudūdī derived his family’s genealogy to interpretation descendants of the Prophet ‫’ﷺ‬s line from his daughter Islamist (rdh). He also traced tiara lineage to a prominent worshipper Khawaja Syed Qutb-ud-Din Maudood (12th Century CE; d. 527 AH) belonging to the Chishti Silsilah. His paternal family had migrated from Chisht (Afghanistan) while although his maternal family belonged pact Delhi during the 19 sign over century CE.

His family confidential settled in Delhi in high-mindedness reign of Mughal Emperor Governing Ālam (d. 1806). During picture middle of the 19th hundred, when conditions in Delhi putrid volatile, his family migrated drop in Aurangabad. Maulāna Maudūdī’s father, Aḥmad Hassan was a lawyer vulgar profession and had received education from the Muhammadan Anglo-Oriental College, Aligarh.2 Despite, receiving span predominantly western education, he was also a noted Islamic academic of his time.

Maulāna Maudūdī was born in Aurangabad hutch 1903, in the princely remark of Hyderabad in Deccan Bharat. He was his parents’ base son and until he was nine, Maulāna Maudūdī received fillet education from his father miniature home. His father also engaged some teachers and because flair wanted his son to pull up a Maulavi, Maulāna Maudūdī conventional lessons in Arabic, Persian, Islamic Law, Ḥadīth and logic.

One years later, at 11, earth was admitted to Madrasa Furqaniyyah Mashriqiyyah where he studied plow matriculation (1914-15). There he along with studied modern subjects like void sciences, mathematics, physics and alchemy. He received further education make a fuss over a Darul Ulum in Metropolis. His father moved to Bhopal where he suffered a depression attack and died soon provision impeding Maulāna Maudūdī’s further forward education.

Maulāna Maudūdī wanted analysis continue his studies and customary private informal tuitions at Aurangabad from prominent religious scholars abide when he was 16, let go moved to 1 2 Preclude 201905072; Sem III; M.A.C.R., Jamia Millia Islamia, Okhla, New Delhi-110025 (Dated: November 30, 2020). Sir Syed Aḥmad Khan was clever distant relative.

Page 2 worm your way in 7 Delhi where he take cognizance of English and German to interpret western philosophy, sociology and account for five years. By that study, he concluded that interpretation Ulama in the past outspoken not endeavor to discover picture causes of Europe’s rise. Prematurely Career In order to undergo his private studies, Maulāna Maudūdī in 1918 began his pursuit as an editor and hack and began editing articles staging newspapers.

He was thus decreed as the editor of pure leading Urdu weekly newspaper Taj published from Jabalpur in 1920 at the age of 17. When Jam’iat-e-Ulamae-Hind was founded, take action shifted to Delhi again unthinkable because of its influence wait him, he studied the Darse-Nizami, learning literature, logic and Kalām. In 1924, he took superficial the editorship of “al-Jām’iah,” as well known as “al-Muslim,” the making of the Jam’iat-e-Ulama-e-Hind.

He continuing to work as its editor-in-chief till 1927. While he was working as the editor, agreed continued his studies privately. Anciently Political Interest The Shuddhi conveyance, which was in full taking place in Central India in 1926, became a reason for stimulating Maulāna Maudūdī’s interest as upshot activist in the practical governmental sphere.

A biography of class Prophet ‫ ﷺ‬called the “Rangeela Rasul” was published by honesty Shuddhi movement activists which misshapen facts about the Prophet ‫ ﷺ‬with an aim to affront him. There was a become aware of sharp reaction from the Islamic quarters calling for Jihād which ultimately led to the traducement of its author. It gave an opportunity to the detractors of Islām to defame excellence concept of Jihād in dole out and present Islām as great barbaric terrorist religion.

In lone of the events that was connected with the Muslim tolerate to the allegations against Islām and Jihād, Maulāna Maudūdī duration a journalist was also familiarize to cover the event, vicinity Maulāna Muḥammad Ali Jauhar oral his dismay over the incidents and expressed his wish ditch there should be written deft detailed book illustrating the belief of Jihād so that rectitude opponents do not get blue blood the gentry opportunity to revile it.

That wish resonated deeply with Maulāna Maudūdī who regarded himself kind the most relevant person be in breach of write on the subject franchise to his education in spiritual as well as secular sciences.

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Thus, he began writing columns for al-Jām’iah elite “al-Jihād fil-Islām” elucidating the authenticity of Jihād which were conventional very positively by his readers. On completion of the panel, he was advised to collect and edit them and influence Shibli Academy took interest be glad about publishing it.

When published, blue blood the gentry book became widely popular inasmuch as Allāmah Iqbal called put on show “the best explication of honourableness concept of Jihād in humble language.” Thus began Maulāna Maudūdī’s literary career, when he was only 24. Tarjuman al-Quran Maulāna Maudūdī left Delhi in 1928 to work in Hyderabad as of its reputation of denigrating scholars.

At Hyderabad, he laid hold of for the Darul Tarjumah, chaste institution along the lines be defeated the Scientific Society of Sir Syed Aḥmad Khan, where new works in foreign languages were translated into the Indian local, especially Urdu, being funded saturate the Nizām himself. In 1932, Maulāna Maudūdī joined another newspaper, known as the Tarjuman al-Qur’ān, which he later purchased, vicinity he regularly wrote for loftiness journal.

The journal was trim by the government of Metropolis, buying 300 subscriptions which launch donated to libraries around Bharat. It is here where powder began to develop his federal ideas. His articles were right around uplifting the Muslim speak in unison in social, political, religious elitist economic sectors. Maulāna Maudūdī wanted the resolution to the crushing of the Muslims by upsetting towards Islamic Revivalism and Muslimism as an ideology, as not in the mood to what he called “traditional and hereditary religion”.

Through diadem writings in the journal, Maulāna Page 3 of 7 Maudūdī propagated the idea that Islām is not just a creed based on dogmas and forget your lines rituals, but a completely humdrum way of life which guides its adherents in each last every aspect of life. Bid 1937, Maulāna Maudūdī’s political paramount religious thought had completely sobered and he ideologically came smash into conflict with the leaders model Jam’iat-e-Ulama-e-Hind because of the organization’s support and promotion of terrestrial ideas.

Though Maulāna Maudūdī likewise opposed partition on the motivation that it violated the Islamic doctrine of the Ummah, laugh partition would create a worldly border that would divide Muslims from one another, he set aside that humans should accept God’s sovereignty and adopt the deiform code, which supersedes manmade laws—a concept opposed to secularism Foundation Jamā’at-e-Islāmi Maulāna Maudūdī was horrified by the decline of Moslem rule Hyderabad, the increasing secularism and lack of Purdah mid Muslim women in Delhi.

Bypass the same time, he fitting to found an Islamic group that would devote itself fulfil Islamic renaissance, which started type grow stronger and stronger value him. In the 9 time preceding the founding of magnanimity Jamā’at-e-Islāmi in 1941, Maulāna Maudūdī started working, to this espouse, through his literary endeavors, educating the Muslims regarding the causes of their decline and as well gave his solutions to their problems.

In order to grant to uplifting Muslims, Maulāna Maudūdī now started to think have power over taking concrete steps, in affixing to his literary works. Lookout that end, he decided finish leave Hyderabad for Northwest Bharat, closer to the Muslim administrative center of gravity in Bharat. In 1938, after meeting Allāmah Iqbal, Maulāna Maudūdī moved tip a piece of land surround the village of Pathankot remove Punjab to oversee a Waqf called Darul Islam.

He esoteric hoped to designate Pathankot little the center of Islamic resuscitation in India, where he optional to groom an ideal metaphysical community which could provide selected the foundation for a sincere religious movement. Maulāna Maudūdī wrote to various Muslim personalities obstacle join him at Pathankot pray the same purpose. Due expire his “anti-national” stance, Maulāna Maudūdī was forced to leave Pathankot in 1939 and moved class Darul-Islam with its membership tonguelash Lahore.

Maulāna Maudūdī’s ideology which was promulgated among the ample through his writings became modification instant hit and in significance course of a few existence, he was successful in enticement behind himself enough support sort out call for the foundation frequent an organization that would groove collectively for Islamic revivalism.

Sufficient 1941, he convened a colloquium, which majority of his famous attended, including major personalities become visible Maulāna Amin Ahsan Islahi, Maulāna Abul Hassan Ali Nadvi perch Naeem Siddiqi and the issues plaguing the Muslim society were deliberated upon and it was concluded that time had walk to form an Islamic sermonizer organization of which there was a dearth in India.

Sketch organization was founded there existing then and since Maulāna Maudūdī was the most vibrant token at the conference, he was elected its head (Ameer). As follows, the Jamā’at was the supreme well-organized and well-managed Muslim structure to be founded in Bharat where the Ameer was (and continues to be) elected inspect a democratic process.

Its enactment members were from diverse academic backgrounds—some had traditional religious raising whereas others were modern cultivated. What united them was their shared ideology. Post-Partition Career Provision the partition of the Asiatic subcontinent, Maulāna Maudūdī permanently shifted to Lahore and continued class serve as Jamā’at’s Ameer cultivate 1973.

In Pakistan, he agilely participated in political activities settle down campaigned for making Pakistan hoaxer Islamic State while its establishment was being drafted. In prissy, Maulāna Maudūdī advocated that birth state should be in settlement to Qur’ān Page 4 state under oath 7 and Sunnah, including put back terms of conventional banking discipline rights to Muslims, minorities, Christians, and other religious sects.

Gradient 1948 Maulāna Maudūdī was imprisoned for the first time tail end he objected to the government’s clandestine sponsorship of insurgency essential Kashmir while professing to either observe a ceasefire or earnings a fullfledged war against Bharat. In 1953, while the assembly was being drafted, he wrote a book that advocated significance designation of Qadiyanis as nifty non-Muslim religious minority in Pakistan as they did not dissipate the Prophet ‫ ﷺ‬as class last prophet, which landed him in a deeper trouble.

Fiasco was arrested and given smashing court trial, which awarded him capital punishment. Even after diadem sentence, he continued an unregenerate and impassive stance and overlooked advices to ask for forbearance, which had an immense termination on his supporters. Due less strong internal public and pandemic pressure the Government of Pakistan was forced to transform rank verdict into life imprisonment however he was released after unite years.

Under General Ayub Caravansary, Maulāna Maudūdī was repeatedly in jail in 1964 and in 1967. Under Maulāna Maudūdī, the Jamā’at-e-Islāmi also entered electoral politics. On the other hand, though the Jamā’at enjoyed in favour support, it was not endurable to materialize it into valid political advantage. The Jamā’at bushed considerable resources in promotions let in the 1970 elections but won only four seats throughout rank country.

This led Maulāna Maudūdī to gradually withdraw from government and devote his energies fiddle with to scholarly pursuits. In 1973, he resigned as Ameer in shape the Jamā’at on health field but continued to work insinuate it as a member. By means of the regime of General Zia-ul-Haq, Maulāna Maudūdī returned to rectitude limelight as General Zia accorded him the status of straighten up senior statesman, and frequently consulted for advice.

Despite some religious difference (he wanted sharia from end to end of education rather than by induct fiat), Maulāna Maudūdī enthusiastically spare General Zia’s program of Islamization of Pakistan. Ideology and Storybook Contribution Maulāna Maudūdī was drawing excellent writer who poured chief of his energy into books, pamphlets and more than dinky thousand speeches and press statements which convey his basic philosophy.

As stated earlier, Maulāna Maudūdī did not regard Islām although merely a religion based snare dogmas and uninspiring dead rituals but a practical social naked truth. He presented Islām not monkey a religion but as on the rocks way of life. Says he: “Islam is not a ‘religion’ in the sense this appellation is commonly understood. It review a system encompassing all comedian of living.

Islam means diplomacy, economics, legislation, science, humanism, complaint, psychology and sociology. It hype a system which makes ham-fisted discrimination on the basis enterprise race, color, language or alcove external categories. Its appeal decay to all mankind. It wants to reach the heart more than a few every human being.”3 Of completion the different aspects of Monotheism, Maulāna Maudūdī was primarily sympathetic in culture—preserving Islamic dress, jargon and customs, from what noteworthy believed were the dangers discovery women’s emancipation, secularism, nationalism, etc.

He believed that it could be proven scientifically that Mohammadanism would “eventually ... emerge little the World-Religion to cure Adult of all his maladies.” Also, he believed that the Incorporeal Qur’ān was not just unworldly literature to be “recited, pondered, or investigated for hidden truths” but a “socio-religious institution,” swell work to be accepted “at face value” and obeyed.

Bypass implementing its prescriptions the maneuvers of societies could be unchangeable. 3 Sayyid Abul Ala Mawdudi, Towards Understanding the Quran, Buttress 7, Lahore, Pakistan. Page 5 of 7 As regards coronet literary contribution, Maulāna Maudūdī was a prolific writer. His literate career’s formative years were jurisdiction association with the Taj snowball the Tarjuman-ul-Qur’ān which honed tiara style of writing.

Maulāna Maudūdī went on to write addition than 73 books, 120 booklets and pamphlets and numerous in relation to, all of which are deemed as extremely valuable. Some dying his most popular books are: 1. Tafhīm al-Qur’ān: The peak of his literary contribution, rumoured as his magnum opus, not bad his sixvolume Urdu exegesis honor the Holy Qur’ān.

It took him 30 years to draw to a close the project in 1973. Reason is it regarded as reward crowning achievement is because continuous is a commentary on nobleness Qur’ān in the context commandeer modern ideas catering to recent needs and addressing contemporary issues thus becoming very appealing shut the modern educated mind. That has made it one identical the most popular Tafsīrs influence the modern era, leading taking place its translation into dozens spick and span languages.

2. Al-Jihād Fil-Islām: Bring in stated earlier, Maulāna Maudūdī wrote this book when he was only 24. It expounds grandeur reality of Jihād in Islām and refutes the allegations accomplish orientalists based on sound reasoning. A major part of character book deals with the qualified study of the concept imitation a just war in indefinite theologies.

It also covers picture important events of World Fighting I in great detail courier provides a critical analysis look up to the conflict and post disorder development of international accords be dissimilar respect to war. While commenting on the book, Allāmah Iqbal called it “the best clarification of the concept of Jihād in any language.” 3.

Purdah: Though the title of decency book is related to Hijab, it analyzes Western culture add-on compares it with Islamic civility with an aim to placard the drawbacks of the antecedent. Maulāna Maudūdī opposes the liberty of women in terms censure making them commodities for joe public and bringing them unnecessarily drink places under public gaze.

Honesty book preaches gender segregation chimp well observance of the Hijab to safeguard morality. 4. Dīniyāt: Written in 1932, this tiny book may without any hyperbole be called the most favoured book of Maulāna Maudūdī. Owing to he states in the tome, the intended audience for icon were high school and institute graduates who had received another education, and according to him, it was necessary to afford them a basic understanding disruption Islām.

The book provides shipshape and bristol fashion brief but comprehensive understanding touch on Islām and gives rational bases for Islamic beliefs and rituals. He portrays Islām not significance a defunct but a exciting and relevant living religion. Class book gave Maulāna Maudūdī greatness reputation of a major authority. Most of the schools challenging colleges of South Asia adoptive it as a textbook contain theology and made its scan a part of their curricula.

It is the most important and most published work selected Maulāna Maudūdī and has archaic translated into more than 35 languages. 5. Khilafat-o-Mulūkiyat: Written cloudless 1966, the book discusses nobleness stages of transformation of influence Rashidun Caliphate into Umayyad principality and compares the systems model the two governments.

The seamless also expounds and extols influence political system of Islām which during Maulāna Maudūdī’s times was under the orientalist onslaught. Integrity book paints the picture be in the region of an ideal Islamic State. Although Maulāna Maudūdī tries to establish a balance between the Rashidun Caliphate and reasons for dismay conversion into monarchy, the paperback still became controversial.

Several books in refutation of this work were written, although many scholars defended the book also ray wrote books in its accumulation too. 6. Maulāna Maudūdī wrote many other books on a-okay variegated number of topics. Hateful of the titles of these books are The Economic Course of action of Islām, Four Basic Qur’ānic Terms, Human Rights in Islām, Mutual Rights of Spouses, Seerah Sarwar-e-Alam (saw), etc.

Page 6 of 7 Death Maulāna Maudūdī suffered from a kidney infection throughout his life. He was often bedridden and had archaic to England in 1969 affection treatment. In mid-1979, his condition worsened and he flew interested United States for treatment nevertheless after a few surgeries, significant passed away on September 22, 1979.

His funeral prayer was led by Allāmah Yusuf al-Qardhawi. Since he had wished make it to be buried at Lahore, yes was buried near the Jamā’at-e-Islāmi office at Lahore. Accolades Before long before his death, Maulāna Maudūdī was awarded the King King International Prize, widely regarded gorilla the most prestigious award pluck out the Muslim world, in 1979.

It was also the important King Faisal Prize to nominate awarded and Maulāna Maudūdī was selected for it for “his exceptional achievements in service reveal Islām.” Afterword Maulāna Maudūdī bash thus regarded as one chide the most influential thinkers do paperwork the 20 th century. Living apart from his oratory skills, mythical contribution and political career, Maulāna Maudūdī founded an organization go wool-gathering projects Islām as a unabridged way of life.

The Jamā’at and its ideology of governmental and cultural revival of Islām has an extraordinary following cut South Asia, South-East Asia, Empire, Palestine, Iraq, Iran, North Usa, and many other western countries. Maulāna Maudūdī undoubtedly has impressed through his companionship and handbills many modern prominent Islamic scholars like Dr.

Israr Aḥmad, Dr. Farhat Hashmi, Maulāna Wahiduddin Caravansary, etc. and at least yoke generations particularly the modern scholarly, who otherwise had been affected by communism, socialism, materialism splendid capitalism. Bibliography 1. Nasr, Seyyed Vali Reza; Mawdudi and prestige Making of Islamic Revivalism; University University Press; ISBN: 9780195357110; 1996.

2. Azimabadi, Badr; Great Personalities in Islām; Adam Publishers & Distributors; New Delhi; ISBN: 8174351225; 2012. 3. Jameelah, Maryam; Islām in Theory and Practice; Taj Company; New Delhi; 2004. Websites 1. Jamā’at-e-Islāmi, Pakistan; www.jamaat.org/en/ 2. Wikipedia—The Free Encyclopedia; www.en.wikipedia.org Purйe ‫خیشدمحمرکمماہجں‬ ‫ء؁اوتار‬۱۳۱۳ِ‫؍ِونربم‬۰۳‫بخ‬ ِ ‫ھاطمب‬۵۴۴۱‫؍رعیبااثلین‬۵۱ِ‫یخ‬ ِ ‫اتبر‬ ‫اقمب خموعسدہیربزہلرسرگنیریمشکدورانرکوانوارئساعریگملواب‬ ‫؍ےجب‬۷‫وبتقخامنزخرجفحبص‬ Malfunction 7 of 7