analyzing Maulana Maududi's role in the ideologization of Islam in Pakistan. He produced one of his outstanding books Al-Jihad fil Islam. Maulana Maududi Books In Bangla Pdf Freecavosboig.site Tafhimul Quran Bangla Part 01 - Free ebook download as PDF File .pdf) or read book online for free. Tafhimul Quran in Bangla by Syed Abul Ala Maududi published by Adhunik Prakashani, Dhaka, Bangladesh Part 01 (1.
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He was the founder of the Jamaat-e-Islamithe then largest Islamic organisation in Asia. He has been the second person in history whose absentee funeral was observed in the Kaabasucceeding King Ashama ibn-Abjar. Maududi was born in Aurangabad Indiathen part of the princely state enclave of Hyderabaduntil it returned to India in He was the youngest of three sons of  Maulana Ahmad Hasan, a lawyer by profession. Although his father was only middle-class, he was the descendant of the Chishti ; in fact his last name was derived from the first member of the Chishti Silsilah, i.
At an early age, until he was nine, Maududi was given home education, he "received religious nurture at the hands of his father and from a variety of teachers employed by him. When he was 11, Maududi was admitted to eighth class directly in Madrasa Fawqaniyya Mashriqiyya Oriental High SchoolAurangabadfounded by Shibli Nomania modernist Islamic scholar trying to synthesize traditional Islamic scholarship with modern knowledge, and which awakened Maududi's long-lasting interest in philosophy particularly from Thomas Arnoldwho also taught the same subject to Muhammad Iqbal as well as natural scienceslike mathematicsphysics and chemistry.
He then moved to a more traditionalist Darul Uloom in Hyderabad. Meanwhile, his father shifted to Bhopal — there Maududi befriended Niaz Fatehpurianother modernist — where he suffered a severe paralysis attack and died leaving no property or money, forcing his son to abort his education. Inby the time he was 16, and still a modernist in mindset, he moved to Delhi and read books by his distant relative, the reformist Sayyid Ahmad Khan.
Comparing their contribution to that of Muslims, he concluded that the latter's did not reach even 1 percent. 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 Jabalpur in at the age of 17,  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.
I do not have the prerogative to belong to the class of Ulema. I am a man of the middle cadre, who has imbibed something from both the systems of education, the new and the old; and has gathered my knowledge by traversing both paths.
By virtue of my inner light, I conclude that neither the old school nor the new is totally in the right. From to Maududi was the editor of al-Jamiahthe newspaper of the Jamiyat-i Ulama an organization of Islamic clergya position of "extreme importance and influence.
Always interested in independence from the British, Maududi lost faith in the Congress Party and its Muslim allies in the s as the party developed an increasingly Hindu identity. He began to turn more towards Islam,  and believed that Democracy could be a viable option for Muslims only if the majority of Indians were Muslim.
Abul A'la Maududi
Maududi spent some time in Delhi as a young man but went back to Hyderabad in Maududi's works were written and published throughout his life, including influential works from to In he joined another journal Tarjuman al-Quran and from to he began to develop his political ideas,  and turn towards the cause of Islamic revivalism and Islam as an ideology,  as opposed to what he called "traditional and hereditary religion".
By he became in conflict with Jamiat Ulema-e-Hind and its support for a pluralistic Indian society where the Jamiat hoped Muslims could "thrive In that year he also married Mahmudah Begum, a woman from an old Muslim family with "considerable financial resources".
The family provide financial help and allowed him to devote himself to research and political action, but his wife had "liberated", modern ways, and at first rode a bicycle and did not observe purdah. She was given greater latitude by Maududi than were other Muslims.
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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. At this time he decided to leave Hyderabad for Northwest India, closer to the Muslim political center of gravity in India. Inafter meeting the famous Muslim poet Muhammad IqbalMaududi moved to a piece of land in the village of Pathankot in the Punjab to oversee a Waqf Islamic foundation called Daru'l-Islam.
His hope was to make it a "nerve center" of Islamic revival in India, an ideal religious community, providing leaders and the foundation for a genuine religious movement. He wrote to various Muslim luminaries invited them to join him there.
In Lahore he was hired by Islamiyah College but was sacked after less than a year for his openly political lectures. Maududi proposed forming a Muslim state based on Islamic law and in which Islam would guide all areas of life. This state would not be theocracyMaududi held, but a "theodemocracy",  because its rule would be based on the entire Muslim community, not the ulema Islamic scholars. Although some claimed starting shortly after the creation of Pakistan and continue to claim that Maududi initially opposed the creation  of a separate Muslim state in the subcontinent, Maududi himself issued a statement clarifying that he never opposed the creation of a separate Muslim state in the subcontinent, and that such claims that he was opposed to the creation of a separate Muslim state are a part of a propaganda campaign against himself and the JI; additionally the JI has many times issued statements clarifying that Maududi never opposed the creation of a separate Muslim state.
It was also claimed and is still claimed by some that as JI Ameer leader he opposed the leaders of the Muslim League who sought an independent Muslim-majority state; however this is also disputed, and is claimed and clarified that Maududi instead advocated that the new state to be created needs to be an Islamic state with an Islamic constitution and not a secular non-islamic state, as some were advocating for.
He believed that. An Islamic state is a Muslim state, but a Muslim state may not be an Islamic state unless and until the Constitution of the state is based on the Qur'an and Sunnah. In particular he advocated that the Pakistani state should be in accordance to Quran and sunnah, including in terms of conventional banking and rights to Muslims, minorities, Christians, and other religious sects such as the Ahmadiyya. With the Partition of India inthe JI was split to follow the political boundaries of new countries carved out of British India.
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. It played a "prominent part" in the agitation which brought down President Ayub Khan in and in the overthrow of Prime Minister Zulfikar Ali Bhutto in 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.
The first was in when he and several other JI leaders were jailed after Maududi objected to the government's clandestine sponsorship of jihad in Kashmir while professing to observe a ceasefire with India. In  and again in the compromises involved in electoral politics led to a split in the party over what some members felt were a lowering of JI's moral standards.
Inthe JI shura passed a resolution in support of the party withdrawing from politics,  while Maududi argued for continued involvement.
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Maududi prevailed at an open party meeting inand several senior JI leaders resigned in protest, further strengthened Maududi's position and beginning the growth of a "cult of personality" around him.
Anti-Ahmadi groups argued that the Ahmadiyya did not embrace Muhammad as the last prophet. Maududi as well as the traditionalist ulama of Pakistan wanted Ahmadi designated as non-Muslims, Ahmadis such as Muhammad Zafarullah Khan sacked from all high level government positions, and intermarriage between Ahmadis and other Muslims prohibited.
Maududi was arrested by the military deployment headed by Lieutenant General Azam Khan and sentenced to death for his part in the agitation.
The campaign shifted the focus of national politics towards Islamicity. Maududi endorsed the constitution and claimed it a victory for Islam. However following a coup by General Ayub Khan, the constitution was shelved and Maududi and his party were politically repressed, Maududi being imprisoned in and again in The JI joined an opposition alliance with secular parties, compromising with doctrine to support a woman candidate Fatima Jinnah for president against Khan in Despite this, the party won only four seats in the national assembly and four in the provincial assemblies.
The loss led Maududi to withdraw from political activism in and return to scholarship. InMaududi "returned to the center stage".
When Bhutto attempted to defuse tensions on 16 Aprilhe came to Maududi's house for consultations. Maududi proved receptive to Zia's overtures and supported his decision to execute Bhutto. Islam portal.
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Maududi poured his energy into books, pamphlets and more than speeches and press statements, laying the ground work for making Pakistan an Islamic state, but also dealing with a variety of issues of interest in Pakistan and the Muslim world. This role had great responsibility as he believed a Mujaddid "on the whole, has to undertake and perform the same kind of work as is accomplished by a Prophet. According to at least one biographer Vali NasrMaududi and the JI moved away from some of their more controversial doctrinal ideas e.
Maududi believed that the Quran was not just religious literature to be "recited, pondered, or investigated for hidden truths" according to Vali Nasr, but a "socio-religious institution",  a work to be accepted "at face value" and obeyed. The Qur'an is The moment it began to be sent down, it impelled a quiet and pious man to In every part of the country, it made all the mischievous and the corrupt to rise and wage war against the bearers of the truth.
Maududi saw Muslims not simply as those who followed the religion of Islambut as almost everything, because obedience to divine law is what defines a Muslim: "Everything in the universe is 'Muslim' for it obeys Allah by submission to His laws.
Thus it followed that stars, planets, oceans, rocks, atoms, etc. Of all creatures only humans and jinn are endowed with free will, and only non-Muslim humans and jinn choose to use that will to disobey the laws of their creator.
His very tongue which, on account of his ignorance advocates the denial of God or professes multiple deities, is in its very nature 'Muslim' The man who denies God is called Kafir concealer because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul.
His whole body functions in obedience to that instinct Reality becomes estranged from him and he in the dark.
Since a Muslim is one who obeys divine law, simply having made a shahada declaration of belief in the oneness of God and the acceptance of Muhammad as God's prophet or being born into a Muslim family does not make you a Muslim. The Muslim does "not have the right to choose a way of life for himself or assume whatever duties he likes. Islam is not a 'religion' in the sense this term is commonly understood.
It is a system encompassing all fields of living. Islam means politics, economics, legislation, science, humanism, health, psychology and sociology. It is a system which makes no discrimination on the basis of race, color, language or other external categories. Its appeal is to all mankind.
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It wants to reach the heart of every human being. Of all these aspects of Islam, Maududi was primarily interested in culture  —preserving Islamic dress, language and customs,  from what he believed were the dangers of women's emancipationsecularismnationalismetc. But what many Muslims, including many Ulamaconsidered Islam, Maududi did not. Maudid complained that "not more than 0.
Maududi had a unique perspective on the transmission of hadith —the doings and sayings of the Islamic prophet Muhammadthat form part of the basis of Islamic law.
Rather than basing judgement of the quality of a hadith on the number and reliability of the chain of transmission known as isnadHadith where passed on orally before being written down and the judgments of "generations of muhaddithin " hadith scholarsMaududi believed in his intuition, and that "with extensive study and practice one can develop a power and can intuitively sense the wishes and desires of the Holy Prophet According to Irfan Ahmad, while Maududi opposed all Western influence in Islam, he saw "women's visibility" in the bazaar, colleges, theatres, restaurants "as the greatest threat to morality.
Art, literature, music, film, dance, use of makeup by women: all were shrieking signs of immorality". Women, he believed, should remain in their homes except when absolutely necessary.
Concerning the separation of the genders, he preached that men should avoid looking at women other than their wives, mothers, sisters, etc. As to the argument that family planning enables better nourishment and education of children, Mawdudi refers to the beneficial effects of adversity and want on human character.
Maududi opposed allowing women to be either a head of state or a legislator, since "according to Islam, active politics and administration are not the field of activity of the womenfolk.
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.
Maududi saw music and dancing as social evils. In describing the wickedness that comes of ignoring Islamic law he included not only leaving the poor to "starvation and destitution" while wallowing in luxury, liquor and drugs, but having "a regular need" for music, satisfied with "musicians, dancing girls, drum-beaters and manufacturers of musical instruments".
His lecture "The economic problem of man and its Islamic solution" is "generally considered to be "one of the founding document of modern Islamic economics. However, Maududi believed Islam "does not concern itself with the modes of production and circulation of wealth",  and was primarily interested in cultural issues rather than socioeconomic ones.
But since Islam was a complete system, it included a shariah-based economic program, comparable and of course superior to other economic systems.
Capitalism was a "satanic economic system" starting with the fact that it called for the postponement of some consumption in favor of investment.