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Topic: Maududi

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	The Wahhabi Myth - Salafism, Wahhabism, Qutbism
		Maududi was what is now being termed a "contemporary Islamic revivalist thinker." After originally opposing the formation of the nation state of Pakistan, he eventually accepted it during the 1940s, when he began a decades-long effort to dominate it.
		Maududi said this, even though the Prophet of Islam (may Allah raise his rank and grant him peace) clearly forbade desiring positions of authority, because craving after authority corrupts absolutely.
		Maududi used to base his conclusions upon intellectual and political analogies and deductions as opposed to returning to the textual sources of the religion understood by the early Muslims as a source of guidance.
	www.thewahhabimyth.com /mawdudi.htm (681 words)

	JI: The Founder
		Late in 1920, Maududi came to Delhi and first assumed the editorship of the newspaper Muslim (1921-23), and later of al-Jam’iyat (1925-28), both of which were the organs of the Jam’iyat-i ‘Ulama-i Hind, an organisation of Muslim religious scholars.
		Maududi has not delved into the technical world of the specialist, but has expounded the essentials of the Islamic approach in most of the fields of learning and inquiry.
		At the same time, these journeys were educative for Maududi himself as well as they provided to him the opportunity to gain a great deal of first-hand knowledge of the facts of life and to get acquainted with a large number of persons in different parts of the world.
	www.jamaat.org /overview/founder.html (2123 words)

	Life of Syed Abulala Maududi
		Hai rat tareek aur cherag umeed ham hain By Syed Abulala Maududi (RA) 1 of 3
		Hai rat tareek aur cherag umeed ham hain By Syed Abulala Maududi (RA) 2of 3
		Hai rat tareek aur cherag umeed ham hain By Syed Abulala Maududi (RA) 3of 3
	www.maududi.org (345 words)

	PWHCE Middle East Project: Maulana Maududi Profile
		Although both Maududi and al-Banna recognised the importance of science and technology, they concurred that technology could only profitably be harnessed by Islamic, not Western methods, as they believed the Qur'an and Sunnah provide a guide to all aspects of life, inlcuding government.
		Maududi's assumptions and methodology were quintessentially Salafist, presupposing that the contemporary, mainstream understandings of Islam were unreliable because of the drift in understandings of Arabic over the centuries.
		However, the most important aspect of Maududi's legacy for those attempting to understand the origins of contemporary problems of international relations is in the depth of his political/theological contribution to Egyptian Salafi thought, particularly that of Sayyid Qutb.
	www.pwhce.org /maududi.html (811 words)

	Syed Abul Ala Maududi - the Islamic Revivalist of our time
		Maududi’s forefathers had moved to the Subcontinent from Chisht towards the end of the 9th century of the Islamic calendar (15th century of the Christian calendar).
		Late in 1920, Maududi came to Delhi and first assumed the editorship of the newspaper Muslim (1921-23), and later of al-Jam’iyat (1925-28), both of which were the organs of the Jam’iyat-i ‘Ulama-i Hind, an organisation of Muslim religious scholars.
		Maududi established what was essentially an academic and research centre called Darul-Islam where, in collaboration with Allama Iqbal, he planned to train competent scholars in Islamics to produce works of outstanding quality on Islam, and above all, to carry out the reconstruction of Islamic Thought.
	www.abulala.com /shortbio.asp (2145 words)

	Sayyid Abul Ala Maududi - Wikipedia, the free encyclopedia
		Sayyid Abul A'la Maududi (سيد أبو الأعلى المودودي, alternative spelling Syed Maudoodi; often referred to as Maulana Maududi) (1903-1979) was one of the most influential Muslim theologians of the 20th century and the founder of Jamaat-e-Islami (Islamic Party), an Islamic political party in Pakistan.
		The primary concept Maulana Maududi’s propounded was iqamat-i-deen, literally "the establishment of religion." According to this principle, society and the state are totally subordinate to the authority of Islamic law as revealed in the Qur'an and practiced by Muhammad.
		Maulana Maududi believed that the entire course of Islamic history was a continuous struggle between Islam and different brands of ignorance.
	en.wikipedia.org /wiki/Maududi (2534 words)

	Encyclopedia :: encyclopedia : Sayyid Abul A'la Maududi (Site not responding. Last check: )
		Sayyid Abul A'la Maududi (alternative spelling Syed Maudoodi; often referred to Maulana Maududi) (1903-1979) was one of the most influential Muslim theologians of the 20th century and the founder of Jamaat-e-Islami (Islamic Party), an Islamic political party in Pakistan.
		Maulana Maududi’s goal was to make his form of Islam the supreme organizing principle for the social and political life of the Sunni Muslims.
		They claim Maududi and his movement urge Muslims to take up religious rituals (prayer, etc.) in order to prepare for acquiring state power, whereas some other Aalim's understanding is that the rituals of Islam are the purpose of life, and state power is a means to establishing the worship of Allah.
	www.hallencyclopedia.com /Sayyid_Abul_A%27la_Maududi (1913 words)

	Articles - ...
		Maulana Maududi´s virtual indifference to the spiritual side of Islam meant that this vital element was conspicuously low in his movement from the beginning, and, in our opinion, it was this very shortcoming which later proved instrumental in the degeneration of the Jama´at from an ideal Islamic revivalist movement to a mere political party.
		As far as Maulana Maududi´s mind is concerned, it is quite clear from one of his letters which was written to Maulvi Muhammad Younis in March 1941, that he was fully aware of the significance of the institution of bai´yah as the basis of organization.
		However, since Maulana Maududi himself was inclined towards the system of bai´yah, this contradiction in the Jama´at´s organizational structure led to a continuos tension for a period of 15 years, ultimately erupting in the crisis of 1956-57 and causing a great deal of damage to the whole movement.
	www.tanzeem.org /resources/articles/printarticle.asp?id=132 (4681 words)

	Book Review : Anatomy of Islamism - "Political Islam in the Indian Subcontinent" by Frederic Grare.
		Maududi did not mean to dissuade holy warriors from entering Kashmir, for he decreed that "volunteers could fight on the basis of an individual commitment for jihad", while the Pakistani government held true to the ceasefire.
		Maududi was imprisoned until the end of 1949 for refusing to sign the oath of allegiance to the state and affirming that "it was to God alone that a Muslim owed allegiance".
		Despite Maududi's animus for Zulfikar Ali Bhutto's "socialism", he initiated massive rallies and momentum to force the latter to rename Pakistan as an "Islamic Republic" and stipulate that both the prime minister and president had to be Muslims (ie not impious Muslims like Ayub).
	www.kashmirherald.com /bookreviews/anatomyofislamism.html (2533 words)

	The Role of Islamic Parties in Pakistani Politics
		The JI of Maududi, an ally of the Saudis, became the ideological mentor of the new regime.
		In 1947-48, in the context of the covert war by Pakistan in Kashmir, Maududi first believed that "it was sheer hypocrisy to sanction a jehad, stealthily declared while Pakistan told the whole world that it was in a state of cease-fire with India." Pakistan should either desist from jehad, or preferably go to war.
		However, the Tashkent Agreement of January 1966 proved to be unpopular, and Maududi criticised it for side-stepping the future of Kashmir and for its tacit acceptance of a "no-war" arrangement with India.
	www.arches.uga.edu /~sga/islamic_parties_in_pak.htm (6722 words)

	Sayyid Abul Ala Maududi Summary
		Sayyid Abul A'la Maududi (سيد أبو الأعلى المودودي, alternative spelling Syed Maudoodi; often referred to as Maulana Maududi) (1903-1979) was one of the most influential Muslim theologians of the 20th century and the founder of Jamaat-e-Islami (Islamic Party), an Islamic political party in Pakistan.
		The primary concept Maulana Maududi’s propounded was iqamat-i-deen, literally "the establishment of religion." According to this principle, society and the state are totally subordinate to the authority of Islamic law as revealed in the Qur'an and practiced by Muhammad.
		They claim Maududi and his movement urge Muslims to take up religious rituals (prayer, etc.) in order to prepare for acquiring state power, whereas some other Aalim's (professor) understanding is that the rituals of Islam are the purpose of life, and state power is a means to establishing the worship of Allah.
	www.bookrags.com /Sayyid_Abul_Ala_Maududi (3868 words)

	Jamaat-e-Islami
		Abul Alaa Maududi (1903-79) was the founder of the Islamic sect in Pakistan called Jama'at-i Islami.
		Maududi was what is now being termed a "contemporary Islamic revivalist thinker." The Jama'at-e Islami founder Maulana Maududi coined the terms tehrik-e Islami and Islami inqilab (Islamic revolution) in the south Asian context.
		Maududi’s forefathers had moved to the Subcontinent from Chisht towards the end of the 9th century of the Islamic calendar (15th century of the Christian calendar).
	www.globalsecurity.org /military/world/pakistan/ji.htm (961 words)

	The Muslims Internet Directory: Syed Abu-Ala' Maududi's Chapter Introductions to the Quran
		Maududi's translation and commentary on the Qur'an "The Meaning of the Qur'an" ranks as one of the best such works in existence today.
		Unlike many early translators Maududi uses the standard technique of providing an explanation of the Qur'anic verses from the Sunnah of the Prophet (pbuh) including the historical reasons behind the verses.
		Unlike many early translators, Maududi uses the standard technique of providing an explanation of the Quranic verses from the Sunnah of the Prophet (sas), including the historical reasons behind the verses.
	2muslims.com /directory/Detailed/226881.shtml (658 words)

	New Statesman - Great thinkers of our time - Maulana Sayyid Abul-Ala Maududi
		Maududi claimed an illustrious lineage, tracing his genealogy back to the Prophet Muhammad himself.
		Maududi argued, quite sensibly, that Islam could not be limited by, or equated to, a nation state.
		But Maududi refused and his status as an Islamic icon of the 20th century was sealed.
	www.newstatesman.com /200307140017 (1246 words)

	Al-Mizan Homepage
		Abul A'la Maududi (late) is a famous 20th century Sunni exegete and in his exegesis of the Qur’an called "Tafhimul Qur an" (the meaning of the Qur’an), the explanation he provides for the verse of “Muwaddat” (42:23) differs from that of the Ibn Kathir, another Sunni exegete of the 13th century.
		Maududi does not agree with the first group because he argues that a reward is asked of those who show some appreciation for the services that a person has rendered for them.
		However, Maududi’s argument to refute those who restrict the word “kindred” to mean Ali (the cousin and son in-law of the Prophet) and Fatemah (the daughter of the Prophet) and their children is not acceptable.
	www.almizan.org /new/article16.asp (1404 words)

	Muslim American Society
		Maududi was also in Lahore and was a regular visitor at the Ahmad home in the Muslim-town section of Lahore.
		He had known Maududi, the man, as a frequent visitor in his father’s house; in 1949 he encountered Maududi the religious scholar for the first time.
		In particular, he was impressed with Maududi’s discussion of both Islamic and Western thought and the conflict between Western civilization and Islam.
	www.masnet.org /prof_personality.asp?id=1118 (1067 words)

	Don't make things harder than they already are - The New Nation, Bangladesh
		Maududi’s intention was, again in Ayub Khan’s words, “to re-establish the supremacy of the ulema and to reassert their right to lead the community.
		Maududi’s writings are laced with liberal doses of the thought process and motivation of those very same politically motivated mullahs and he was in the forefront of the leadership to mislead the innocent religious masses of the country.
		Maududi further lays down his and his party’s political philosophy thus: “The establishment of a political authority which may enforce Islamic Law requires a Constitutional Law, and the Shari’ah has clearly laid down its fundamentals….
	www.thepersecution.org /world/bangladesh/2006/05/nn17.html (1364 words)

	Asia Times
		Maududi did not mean to dissuade holy warriors from entering Kashmir, for he decreed that "volunteers could fight on the basis of an individual commitment for jihad", while the Pakistani government held true to the ceasefire.
		Maududi was imprisoned until the end of 1949 for refusing to sign the oath of allegiance to the state and affirming that "it was to God alone that a Muslim owed allegiance".
		Despite Maududi's animus for Zulfikar Ali Bhutto's "socialism", he initiated massive rallies and momentum to force the latter to rename Pakistan as an "Islamic Republic" and stipulate that both the prime minister and president had to be Muslims (ie not impious Muslims like Ayub).
	www.atimes.com /atimes/South_Asia/DJ26Df02.html (2481 words)

	Asia Times Online - The best news coverage from South Asia
		Maududi was not a traditional cleric, he was editor of a daily newspaper and all his knowledge of religion was acquired from reading books, rather than studying at a seminary.
		Maududi's ideas began to take root in Pakistan's elite class from the very inception of the nation in 1947, when it was carved out of British India, and steadily spread further across the social spectrum.
		During one of Maududi's messages delivered on a visit to the US, where his son was employed as a hospital doctor, exiled leaders of international Islamic movements held big gatherings, where Maududi was invited to speak.
	www.atimes.com /atimes/South_Asia/FH19Df05.html (2452 words)

	BBC NEWS \| UK \| How Islam got political: Founding fathers
		Maududi's vision of an Islamic state went beyond the 1947 creation of Pakistan, a homeland for south Asian Muslims, after the British withdrawal from India.
		Maududi believed in the sovereignty of God over the state, which Siddiqui says was a departure from secular democracy.
		His own thinking was influenced by one of the key ideas favoured by Maududi - that Muslims risked falling into the state of "ignorance" (in Arabic 'jahiliyya') that existed prior to the revelation of Islam by allowing their faith to be mixed by ideas from the West.
	news.bbc.co.uk /1/hi/uk/4424208.stm (1195 words)

	Tafseer Comparison
		Maududi also mentions that the story has been "cited to show that even a great Prophet like him did not go unnoticed when he committed an error in regard to Allah's message…" There are several arguments to consider with respect to this part of Maududi’s tafseer.
		Maududi’s commentary on the aftermath of the events that took place in the vessel seems to suggest that a whale appeared in the sea (by the command of Allah) after Yunus was thrown overboard and then swallowed him.
		In short, Maududi deems the swallowing by the whale as a punishment from Allah for his so called sin and error while Tabataba’I considers it as a miracle and salvation for a Prophet who was in distress and Allah eventually delivered him from this affliction.
	www.tafseercomparison.org /study6A.asp (6606 words)

	Don't make things harder than they already are
		Maududi's intention was, again in Ayub Khan's words, "to re-establish the supremacy of the ulema and to reassert their right to lead the community.
		Maududi's writings are laced with liberal doses of the thought process and motivation of those very same politically motivated mullahs and he was in the forefront of the leadership to mislead the innocent religious masses of the country.
		Maududi further lays down his and his party's political philosophy thus: "The establishment of a political authority which may enforce Islamic Law requires a Constitutional Law, and the Shari'ah has clearly laid down its fundamentals.
	nation.ittefaq.com /artman/publish/printer_27906.shtml (1351 words)

	Syed Abul Ala Maududi
		Another remarkable contribution of Sayyid Maududi is the development of a climate in the movement of Jamat-e-Islami, in which the personal charisma of the leader was practically marginalised while talent of critical thinking in the membership was elevated.
		The intellectual and institutional contribution of Sayyid Maududi in the Islamic thought, is sometimes compared with the contribution made by some secular scholars in the European intellectual tradition such as Karl Marx and Sigmund Freud.
		Sayyid Maududi’s contribution to the global Islamic reawakening is yet to be properly evaluated and understood in the light of the emergence of movements of re-assertion in North America, Europe, Africa and Asia.
	www.youngmuslims.ca /biographies/display.asp?ID=5 (1620 words)

	Who was Abul Alaa Maududi, About Islam, Muslim, Quran, Religion, Allah, Muhammad, Islamic, God, muslims, moslem, koran, ...
		Maududi was what is now being termed a "contemporary Islamic revivalist thinker." After originally opposing the formation of the nation state of Pakistan, he eventually accepted it during the 1940s, when he began a decades-long effort to dominate it.
		Maududi even went a step further by claiming that the principal goal of all of the Prophets was to establish a state: "Therefore the goal aspired for in the messengership of the Prophets in this world did not cease to be the establishment of the Islamic government upon the earth."3
		Maududi used to base his conclusions upon intellectual and political analogies and deductions as opposed to returning to the textual sources of the religion understood by the early Muslims as a source of guidance.
	www.allaahuakbar.net /jamaat-e-islaami/maududi/who_was_abu_alaa_maududi.htm (631 words)

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