Jamal Malik. Maududi’s al-Jihad fi’l-Islam. A Neglected Document. Abstract. The notions of virtuosity in Islamic civilization are sometimes construed with a. Mawdudi or al-Banna succeed, while alternative Muslim interpretations Muslims took up an apologetic attitude towards Jihad (Holy War). Mawdudi ‘ Mabadi’ salimah li-tafsir al-Quran’ in al-Islam fi muwajahat al-tahaddiyat al-mu’ asirah. Al Jihad Fil Islam: English Translation eBook: Sayyid Abul A’la Maududi, Syed Firasat Shah, Syed Rahatullah Shah: : Kindle Store.

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Their legislature would also have “the full right to criticize matters relating to the general welfare of the country,” though not to vote on them. Although non-Muslim “faith, ideology, rituals of worship or social customs” would not be interfered with, non-Muslims would have to accept Muslim rule.

Buffalo, New YorkU.

He disagreed with their practice of examining maududl Quran and the Sunnah using reason as the standard, a of starting from the proposition that “true reason is Islamic” and accepting the Book and the Sunnah, rather than reason, as the final authority. His political activity, particularly in support of the creation of an Islamic state clashed with the government, dominated for many years by a secular political classand resulted in several arrests and periods of incarceration.

Official website of the Jamaat-e-Islami. The loss led Maududi to withdraw from political activism in and return to scholarship. According to Maududi, Islam had an ” unwritten constitution ” that needed “to be transformed into a written one”.

Abul A’la Maududi – Wikipedia

The JI joined an opposition alliance with secular parties, compromising with doctrine to support a woman candidate Fatima Jinnah for president against Khan in With the founding of Pakistan, Maududi’s career underwent a “fundamental change”, being drawn more and more into politics, and spending less time on ideological and scholarly pursuits. Maududi also criticized traditionalist clergy or ulama for their “moribund” scholastic style, “servile” political attitudes, and “ignorance” of the modern world”.

Authority and the Islamic stateRoutledgep.

Volume 24 Issue 2 Octpp. Amir Allamah Shaykh al-Islam Maulana.

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In his tafsir Quranic interpretation Tafhimu’l-Qur’anhe introduced the four interrelated concepts he believed essential to understanding the Quran: Jihd 13 Issue 1 Seppp. Three principles underlying it: According to one scholar, because in British India Hindus dominated the money lending trade.

Maududi suffered from a kidney ailment most of his life. Maududi prevailed at an open party meeting inand several senior JI leaders resigned in protest, further strengthened Maududi’s position islaj beginning the growth of a “cult of personality” around him.

Volume 22 Issue 2 Seppp. It became widely read throughout the South Asia and has been translated into several languages. 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 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.

There would be no grievances, no mass mobilizations, demands for political participation, or any other of the turmoil of non-Islamic governance. First Principles of the Islamic State. Even if he began to get seriously involved in journalism from the early s onwards, being appointed editor of the leading weekly Urdu newspaper Taj of Mauduid in at the age of 17, [24] he also resumed his studies as an autodidact innotably through the influence of some members of the Jamiat Ulema-e-Hindby studying the Dars-e-Nizami and subjects such as adab literaturemantiq logiqand kalam theology and philosophy.

However, the basic human right in Islamic law was to demand an Islamic order and to live in it. Pakistan’s military ruler General Zia Ul-Haq put some of Maududi’s ideas into practice inturning Islamic sharia -based criminal punishments into law.

Maudūdī’s al-Jihād fi’l-Islām. A Neglected Document : Zeitschrift für Religionswissenschaft

Retrieved 11 January His ideas influenced Abdullah Azzamthe Palestinian Islamist jurist and renewer of jihad in Afghanistan and elsewhere. Volume 1 Jiad 2 Seppp.

Six Theories about the Islamic Revolution’s Victory. At this time he also began work on establishing an organization for Da’wah propagation and preaching of Islam that would be an alternative to both the Indian National Congress and the Muslim League. In he joined another journal Tarjuman al-Quran and from to he began to develop his political ideas, [13] and turn towards the cause of Islamic revivalism and Islam as an ideology, [30] as opposed to what he called “traditional and hereditary religion”.


Jamaat-e-IslamiMuslim Brotherhood. In other projects Wikimedia Commons Wikiquote.

Zeitschrift für Religionswissenschaft

He agreed with them in holding that Islam required the exercise of reason by the community to understand God’s decrees, in believing, therefore, that Islam contains nothing contrary to reason, and in being convinced that Islam as revealed in the Book and the Sunna is superior in purely rational terms to all other systems.

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

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.

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.

Editing help is available. Archived from the original on 18 April Maududi again underlined the importance of education in Islam as a prerequisite for the Islamization of society