South Asian Islamic scholar, Founder of Jamaat-e-Islami (1903–1979)
Abul A'la al-Maududi (Urdu: ابو الاعلیٰ المودودی, romanized: Abū al-Aʿlā al-Mawdūdī; (1903-09-25)25 Sept 1903 – (1979-09-22)22 September 1979) was an Islamic scholar, Islamist ideologue, Muslim philosopher, jurist, historian, journalist, activist, and scholar full in British India and later, following the partition, in Pakistan.[1] Described by Wilfred Cantwell Smith as "the most systematic solomon of modern Islam",[2] his numerous works, which "covered a prime of disciplines such as Qur'anic exegesis, hadith, law, philosophy, submit history",[3] were written in Urdu, but then translated into Land, Arabic, Hindi, Bengali, Telugu, Tamil, Kannada, Burmese, Malayalam and multitudinous other languages.[4] He sought to revive Islam,[5] and to breed what he understood to be "true Islam".[6] He believed consider it Islam was essential for politics and that it was principal to institute sharia and preserve Islamic culture similarly as brave that during the reign of the Rashidun Caliphs and attack immorality, from what he viewed as the evils of secularism, nationalism and socialism, which he understood to be the way of Western imperialism.[7]
He founded the Islamist party Jamaat-e-Islami.[8][9][10] At say publicly time of the Indian independence movement, Maududi and the Jamaat-e-Islami actively worked to oppose the partition of India.[11][12][13] After warranty occurred, Maududi and his followers shifted their focus to politicizing Islam and generating support for making Pakistan an Islamic state.[14] They are thought to have helped influence General Muhammad Zia-ul-Haq to introduce the Islamization in Pakistan,[15] and to have antiquated greatly strengthened by him after tens of thousands of chapters and sympathizers were given jobs in the judiciary and civilian service during his administration.[16] He was the first recipient avail yourself of the Saudi Arabian King Faisal International Award for his talk to Islam in 1979.[17] Maududi was part of establishing abide running of Islamic University of Madinah, Saudi Arabia.[18]
Maududi is decipherable by the Jamaat-e-Islami, Muslim Brotherhood, Islamic Circle of North Land, Hamas and other organizations.
Maududi was born in rendering city of Aurangabad in colonial India, then part of say publicly princely state enclave of Hyderabad. He was the youngest good deal three sons of Ahmad Hasan, a lawyer by profession.[19] His elder brother, Sayyid Abu'l Khayr Maududi (1899–1979), would later die an editor and journalist.[20]
Although his father was only middle-class, sharptasting was the descendant of the Chishti in fact, his remaining name was derived from the first member of the Chishti Silsilah, i.e., Khawajah Syed Qutb ul-Din Maudood Chishti (d. 527 AH).[21][22] He stated that his paternal family originally moved flight Chicht, in modern-day Afghanistan, during the days of Sikandar Lodi (d. 1517), initially settling in the state of Haryana in the past moving to Delhi later on, and on his mother's hitch, his ancestor Mirza Tulak, a soldier of Turkic origin, evasive into India from Transoxiana around the times of emperor Aurangzeb (d. 1707),[23] while his maternal grandfather, Mirza Qurban Ali Baig Khan Salik (1816–1881), was a writer and poet in City, a friend of the Urdu poetGhalib.[24]
Until he was nine, Maududi "received religious nurture at the hands of his father illustrious from a variety of teachers employed by him."[21] As his father wanted him to become a maulvi, this education consisted of learning Arabic, Persian, Islamic law and hadith.[25] He as well studied books of mantiq (logic).[26][27] A precocious child, he translated Qasim Amin's al-Marah al-jadidah ("The New Woman"), a modernist soar feminist work, from Arabic into Urdu at the age a few 11.[28][29] In the field of translation, years later, he additionally worked on some 3,500 pages from Asfar, the major groove of the 17th century Persian-Shi'a mystical thinker Mulla Sadra.[30] His thought would influence Maududi, as "Sadra's notions of rejuvenation noise the temporal order, and the necessity of the reign trap Islamic law (the shari'ah) for the spiritual ascension of checker, found an echo in Maududi's works."[31]
When he was eleven, Maududi was admitted to the eighth class directly in Madrasa Fawqaniyya Mashriqiyya (Oriental High School), Aurangabad, founded by Shibli Nomani, a modernist Islamic scholar trying to synthesize traditional Islamic scholarship gather modern knowledge, and which awakened Maududi's long-lasting interest in metaphysical philosophy (particularly from Thomas Arnold, who also taught the same problem to Muhammad Iqbal) as well as natural sciences, like sums, physics, and chemistry. He then moved to a more traditional Darul Uloom in Hyderabad. Meanwhile, his father shifted to Bhopal – there Maududi befriended Niaz Fatehpuri, another modernist – where he suffered a severe paralysis attack and died leaving no property or money, forcing his son to abort his training. In 1919 by the time he was 16, and do a modernist in mindset, he moved to Delhi and turn books by his distant relative, the reformist Sayyid Ahmad Caravansary. He also learned English and German to study, intensively, Southwestern philosophy, sociology, and history for full five years: he ultimately came up to the conclusion that "ulama' in the help out did not endeavor to discover the causes of Europe's construct, and he offered a long list of philosophers whose modification had made Europe a world power: Fichte, Hegel, Comte, Roller, Turgot, Adam Smith, Malthus, Rousseau, Voltaire, Montesquieu, Darwin, Goethe, esoteric Herder, among others. Comparing their contribution to that of Muslims, he concluded that the latter did not reach even 1 percent."[25]
Despite his initial publication on electricity in 'Maarif' make known 1918 at the age of 15[32] and his subsequent kick in the teeth as editor of the weekly Urdu newspaper Taj in 1920 at the age of 17,[33] he subsequently resumed his studies as an autodidact in 1921. Notably through the influence fend for certain members of the Jamiat Ulema-e-Hind, he pursued subjects much as physics and Dars-e-Nizami.[34] Maududi obtained ijazahs, which are certificates and diplomas in traditional Islamic learning. However, he abstained running off referring to himself as an 'alim' in the formal judge, as he perceived the Islamic scholars as regressive, despite a variety of influence from Deobandi on him:[35]
He said that he was a middle-class man who had learned through both new and betray ways of learning. Maududi concluded that neither the traditional shadowy the contemporary schools are entirely correct, based on his fiddle with inner guidance.
Maududi worked as the editor of al-Jamiah, a newsprint of a group of orthodox Muslims, from 1924 to 1927. This time was critical and had a lot of weigh.
Maududi, who has consistently remained committed to securing independence evade Britain, began to question the legitimacy of the Congress Outfit and its Muslim allies during the 1920s, when the settlement adopted a more Hindu identity. He began to gravitate pamper Islam,[36] and he believed that democracy would only be reasonable if the vast majority of Indians were Muslims.[36]
Maududi returned tell apart Hyderabad in 1928 after spending some time in Delhi kind a young man.[37]
Maududi's works were written and published here and there in his life, including influential works from 1933 to 1941. Maududi's most well-known work, and widely considered his most important cranium influential work, is the Tafhim-ul-Quran (Urdu: تفہيم القرآن, Romanized: Turn Understanding the Qur'an), a 6-volume translation and commentary of depiction Qur'an by Maududi which Maududi spent many years writing (which was begun in Muharram, 1361 A.H./February 1942).
In 1932, type joined another journal (Tarjuman al-Quran) and from 1932 to 1937 he began to develop his political ideas,[21] and turn think of the cause of Islamic revivalism and Islam as an ideology,[38] over what he called "traditional and hereditary religion".[39] The reach a decision of Hyderabad helped support the journal buying 300 subscriptions which it donated to libraries around India.[40] Maududi was alarmed get by without the decline of Muslim ruled Hyderabad, the increasing secularism unacceptable lack of Purdah among Muslim women in Delhi.[41]
By 1937, recognized became in conflict with Jamiat Ulema-e-Hind and its support be selected for a pluralistic Indian society where the Jamiat hoped Muslims could "thrive ... without sacrificing their identity or interests."[42] In defer year he also married Mahmudah Begum, a woman from fact list old Muslim family with "considerable financial resources". The family horses financial help and allowed him to devote himself to digging and political action, but his wife had "liberated", modern shipway, and at first rode a bicycle and did not obey purdah. She was given greater latitude by Maududi than were other Muslims.[43]
At this time he also began work variety establishing an organization for Da'wah (propagation and preaching of Islam) that would be an alternative to both the Indian Civil Congress and the Muslim League.[44]
At this time he decided suggest leave Hyderabad for Northwest India, closer to the Muslim state center of gravity in India. In 1938, after meeting say publicly famous Muslim poet Muhammad Iqbal, Maududi moved to a lump of land in the village of Pathankot in the Punjab to oversee a Waqf (Islamic foundation) called Daru'l-Islam.[45]
His hope was to make it a "nerve center" of Islamic revival engage India, an ideal religious community, providing leaders and the substructure for a genuine religious movement. He wrote to various Moslem luminaries invited them to join him there.[46] The community, all but Jamaat-i-Islami later, was composed of rukn (members), a shura' (a consultative council), and a sadr (head).[47] After a dispute critical of the person who donated the land for the community halt Maududi's anti-nationalist politics, Maududi quit the waqf and in 1939 moved the Daru'l-Islam with its membership from Pathankot to Lahore.[47]
In Lahore he was hired by Islamiyah College but was pillaged after less than a year for his openly political lectures.[48]
Main article: Jamaat-e-Islami
In August 1941, Maududi founded Jamaat-e-Islami (JI) in British India as a religious political movement to sell Islamic values and practices. His Mission was supported by Amin Ahsan Islahi, Muhammad Manzoor Naumani, Abul Hassan Ali Nudvi delighted Naeem Siddiqui.[citation needed]
Jamaat-e-Islami actively opposed the partition of India, shorten its leader Abul A'la Maududi arguing that concept violated depiction Islamic doctrine of the ummah.[11][12][13] The Jamaat-e-Islami saw the breakup as creating a temporal border that would divide Muslims deviate one another.[11][12]
Maududi held that humans should accept God's sovereignty extract adopt the divine code, which supersedes manmade laws, terming blue a "theodemocracy",[49] because its rule would be based on rendering entire Muslim community, not the ulema (Islamic scholars).[50]
Maududi migrated be carried Lahore, which became part of the new state of Pakistan.[12]
With the partition of India in 1947, the JI was split to follow the political boundaries interrupt new countries carved out of British India. The organisation well built by Maududi became known as Jamaat-e-Islami Pakistan, and the fragment of JI in India as the Jamaat-e-Islami Hind. Later JI parties were the Bangladesh Jamaat-e-Islami, and autonomous groups in Amerind Kashmir.[51]
With the founding of Pakistan, Maududi's career underwent a "fundamental change", being drawn more and more into politics, and expenditure less time on ideological and scholarly pursuits.[52] Although his Jamaat-i Islami party never developed a mass following, it and Maududi did develop significant political influence. It played a "prominent part" in the agitation which brought down President Muhammad Ayub Caravanserai in 1969 and in the overthrow of Prime Minister Zulfikar Ali Bhutto in 1977.[53] Maududi and the JI were conspicuously influential in the early years of Muhammad Zia ul-Haq's ukase.
His political activity, particularly in support of the creation look up to an Islamic state clashed with the government, (dominated for go to regularly years by a secular political class), and resulted in a handful arrests and periods of incarceration. The first was in 1948 when he and several other JI leaders were jailed make something stand out Maududi objected to the government's clandestine sponsorship of insurgency obligate Jammu and Kashmir while professing to observe a ceasefire monitor India.[54][12]
In 1951[55] and again in 1956-7,[56] the compromises involved schedule electoral politics led to a split in the party cause what some members felt were a lowering of JI's honest standards. In 1951, the JI shura passed a resolution grip support of the party withdrawing from politics,[55] while Maududi argued for continued involvement. Maududi prevailed at an open party subjugated in 1951, and several senior JI leaders resigned in lobby, further strengthened Maududi's position and beginning the growth of a "cult of personality" around him."[55] In 1957 Maududi again overruled the vote of the shura to withdraw from electoral politics.[56]
In 1953, he and the JI participated in a campaign refuse to comply the Ahmadiyya Community in Pakistan.[12] Anti-Ahmadi groups argued that say publicly 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 bag from all high level government positions, and intermarriage between Ahmadis and other Muslims prohibited.[57] The campaign generated riots in City, leading to the deaths of at least 200 Ahmadis, charge selective declaration of martial law.[51]
Maududi was arrested by the noncombatant deployment headed by Lieutenant General Azam Khan and sentenced shut death for his part in the agitation.[53] However, the anti-Ahmadi campaign enjoyed much popular support,[58] and strong public pressure in the end convinced the government to release him after two years sight imprisonment.[53][59] According to Vali Nasr, Maududi's unapologetic and impassive bear witness to after being sentenced, ignoring advice to ask for clemency, abstruse an "immense" effect on his supporters.[60] It was seen makeover a "victory of Islam over un-Islam", proof of his management and staunch faith.[60]
In particular, Maududi advocated that the Pakistani accuse should be in accordance to Quran and sunnah, including consign terms of conventional banking and rights to Muslims, minorities, Christians, and other religious sects such as the Ahmadiyya.[61]
An Islamic shape is a Muslim state, but a Muslim state may put together be an Islamic state unless and until the Constitution outline the state is based on the Qur'an and Sunnah.
The crusade shifted the focus of national politics towards Islamicity.[62] The 1956 Constitution was adopted after accommodating many of the demands clone the JI. Maududi endorsed the constitution and claimed it a victory for Islam.[62]
However following a coup by General Ayub Caravansary, the constitution was shelved and Maududi and his party were politically repressed, Maududi being imprisoned in 1964 and again uncover 1967. The JI joined an opposition alliance with secular parties, compromising with doctrine to support a woman candidate (Fatima Jinnah) for president against Khan in 1965.[62] In the December 1970 general election, Maududi toured the country as a "leader perceive waiting"[63] and JI spent considerable energy and resources fielding 151 candidates. Despite this, the party won only four seats crop the national assembly and four in the provincial assemblies.[63]
The obliterate led Maududi to withdraw from political activism in 1971 tell off return to scholarship.[64] In 1972 he resigned as JI's Emir (leader) for reasons of health.[51] However it was shortly afterward that Islamism gathered steam in Pakistan in the form commandeer the Nizam-i-Mustafa (Order of the Prophet) movement, an alliance pageant conservative political groups united against Zulfikar Ali Bhutto which representation JI gave shape to and which bolstered its standing.[53][65]
In 1977, Maududi "returned to the center stage". When Bhutto attempted deceive defuse tensions on 16 April 1977, he came to Maududi's house for consultations.[65] When General Muhammad Zia-ul-Haq overthrew Bhutto slab came to power in 1977, he "accorded Mawdudi the prominence of a senior statesman, sought his advice, and allowed his words to adorn the front pages of the newspapers. Maududi proved receptive to Zia's overtures and supported his decision brand execute Bhutto."[65] Despite some doctrinal difference (Maududi wanted sharia fail to see education rather than by state fiat[66]), Maududi enthusiastically supported Zia and his program of Islamization or "Sharization".[53]
Maududi poured his energy into books, pamphlets and more than 1000 speeches and press statements, laying the ground work for making Pakistan an Islamic state, but also dealing with a variety push issues of interest in Pakistan and the Muslim world.[4] Illegal sought to be a Mujaddid, "renewing" (tajdid) the religion. That role had great responsibility as he believed a Mujaddid "on the whole, has to undertake and perform the same friendly of work as is accomplished by a Prophet."[67] While formerly mujaddids had renewed religion he wanted also "to propagate correct Islam, the absence of which accounted for the failure have a high regard for earlier efforts at tajdid."[68][69][70] He was very much disheartened associate the Ottoman collapse, he believed the limited vision of Muslims to Islam rather than a complete ideology of living, was its main cause. He argued that to revive the departed Islamic pride, Muslims must accept Islam as complete way pay money for living.[1]
Mawdudi was highly influenced by the ideas of the knightly theologian Ibn Taymiyya, particularly his treatises that emphasized the Rule (Hakimiyya) of God. Mawdudi would stress that armed Jihad was imperative for all contemporary Muslims and like Sayyid Qutb, callinged for a "universal Jihad".[71] According to at least one biographer (Vali Nasr), Maududi and the JI moved away from awful of their more controversial doctrinal ideas (e.g. criticism of Mysticism or the Ulama) and closer to orthodox Islam over representation course of his career, in order to "expand"the "base unmoving support" of Jama'at-e Islami.[72]
Maududi believed that the Quran was classify just religious literature to be "recited, pondered, or investigated portend hidden truths" according to Vali Nasr, but a "socio-religious institution",[73] a work to be accepted "at face value" and obeyed.[74] By implementing its prescriptions the ills of societies would credit to solved.[74] It pitted truth and bravery against ignorance, falsehood fairy story evil.[75]
The Qur'an is ... a Book which contains a announce, an invitation, which generates a movement. The moment it began to be sent down, it impelled a quiet and worshipful man to ... raise his voice against falsehood, and pockmarked him in a grim struggle against the lords of doubtfulness, evil and iniquity.... it drew every pure and noble vie, and gathered them under the banner of truth. In now and then part of the country, it made all the mischievous existing the corrupt to rise and wage war against the bearers of the truth.[76]
In his tafsir (Quranic interpretation) Tafhimu'l-Qur'an, he introduced the four interrelated concepts he believed essential to understanding say publicly Quran: ilah (divinity), rabb (lord), 'ibadah (worship, meaning not depiction cherishing or praising of God but acting out absolute observance to Him[77]), and din (religion).[73]
Maududi saw Muslims not simply in the same way those who followed the religion of Islam, but 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."[78] The laws of say publicly physical universe – that Heaven is above the Earth, make certain night follows day, etc. – were as much a property of sharia as banning consumption of alcohol and interest arrival debts. Thus it followed that stars, planets, oceans, rocks, atoms, etc. should actually be considered "Muslims" since they obey their creator's laws.[78]
Rather than Muslims being a minority among humans — one religious group among many — it is non-Muslims who are a small minority among everything in the universe. Chief all creatures only humans (and jinn) are endowed with unsoiled will, and only non-Muslim humans (and jinn) choose to desert that will to disobey the laws of their creator.[78]
Maududi believed that those elements of divine law of Islam applying to human beings covered all aspects of life.
Islam in your right mind not a 'religion' in the sense this term is normally understood. It is a system encompassing all fields of cartoon. Islam means politics, economics, legislation, science, humanism, health, psychology at an earlier time sociology. It is a system which makes no discrimination periphery the basis of race, color, language or other external categories. Its appeal is to all mankind. It wants to downright the heart of every human being.[79]
Mawdudi adopted classical Hanbali theologian Ibn Taymiyya's doctrines on apostasy, which asserted that wholesome individual may only be considered a Muslim if his instance her beliefs found an adequate representation in their acts.[80] Describing the essential conditions of Islam and stressing the difference halfway a Muslims and non-Muslims; Mawdudi states:
'Islam is first illustrate all the name of knowledge [ʿilm] and, after knowledge, representation name of action [ʿamal]', that 'after you have acquired understanding it is a necessity to also act upon it', forward that 'a Muslim is distinct from an unbeliever [kāfir] lone by two things: one is knowledge, the other action [upon it]'.[80]
But in rejecting Islam (Maududi believed) the non-Muslim struggled surface truth:
His very tongue which, on account of his unenlightenment advocates the denial of God or professes multiple deities, not bad in its very nature 'Muslim'.... The man who denies Divinity is called Kafir (concealer) because he conceals by his dubiety what is inherent in his nature and embalmed in his own soul. His whole body functions in obedience to dump instinct.... Reality becomes estranged from him and he in representation dark.[81]
Since a Muslim is the one who obeys divine oversight, simply having made a shahada (declaration of belief in picture oneness of God and the acceptance of Muhammad as God's prophet) or being born into a Muslim family does mass make you a Muslim.[82][83] Nor is seeking "knowledge of God" part of the religion of Islam.[84] The Muslim is a "slave of God", and "absolute obedience to God" is a "fundamental right" of God. The Muslim does "not have rendering right to choose a way of life for himself put away assume whatever duties he likes."[85]
Though he set a high avert for who would qualify as a Muslim, Maududi was assert that the punishment for a Muslim leaving the faith was death. He wrote that among early Muslims, among the schools of fiqh both Sunni and Shia, among scholars of shari'ah "of every century ... available on record", there is whole agreement that the punishment for apostate is death, and ensure "no room whatever remains to suggest" that this penalty has not "been continuously and uninterruptedly operative" through Islamic history; bear out from early texts that Muhammad called for apostates to pull up killed, and that companions of the Prophet and early caliphs ordered beheadings and crucifixions of apostates and has never antediluvian declared invalid over the course of the history of Islamic theology (Christine Schirrmacher).[86]
Of all aspects of Islam, Maududi was mainly interested in culture[7]—preserving Islamic dress, language and customs,[87] from (what he believed were) the dangers of women's emancipation, secularism, independence, etc.[7] It was also important to separate the realm penalty Islam from non-Islam—to form "boundaries" around Islam.[88][89][90] It would likewise be proven scientifically (Maududi believed) that Islam would "eventually ... emerge as the World-Religion to cure Man of all his maladies."[91][92]
But what many Muslims, including many Ulama, considered Islam, Maududi did not. Maudid complained that "not more than 0.001%" symbolize Muslim knew what Islam actually was.[77][93] Maududi not only perfect the first years of Muslim society (Muhammad and the "rightly guided" Caliphs),[94] but considered what came after to be un-Islamic or jahiliya—with the exception of brief religious revivals.[95] Muslim rationalism, literature, arts, mysticism were syncretic and impure, diverting attention munch through the divine.[96]
Maududi had a unique perspective on the transmission sunup hadith—the doings and sayings of the Islamic prophet Muhammad ditch were passed on orally before being written down, and which form most of the basis of Islamic law. The accuracy and "quality" of hadith are traditionally left to the judgments of "generations of muhaddithin" (hadith scholars) who base their decisions on factors like the number of chains of oral speak (known as isnad) passing down the text of the sunna (matn) and reliability of the transmitters/narrators passing down the sunnah in the chain. But Maududi believed that "with extensive bone up on and practice one can develop a power and can intuitively sense the wishes and desires of the Holy Prophet", near that he had that intuitive ability. "Thus ... on daze a Hadith, I can tell whether the Holy Prophet could or could not have said it."[97] Maududi also disagreed leave your job many traditional/conservative Muslims in arguing that evaluating hadith, traditional tradition scholars had ignored the importance of the matn (content) riposte favor of the isnad (chain of transmission of the hadith).[98] Maududi also broke with traditional doctrine by raising the concentrating of the reliability of companions of the prophet as transmitters of hadith, saying "even the noble Companions were overcome antisocial human weaknesses, one attacking another".[99]
Maududi wrote a number of essays on the Sunnah[100][101]—the customs and practices of Muhammad—and sought a middle way between the belief of conservative Islamists that depiction sunnah of the prophet should be obeyed in every standpoint, and the traditions that tells us that Muhammad made mistakes,[102] and was not always obeyed by his followers (Zayd divorced his wife against the wishes of Muhammad).[103] Mawdudi argued renounce mistakes by Muhammad corrected by God mentioned in the Quran should be thought of not as an indication of Muhammad's human frailty but of how God monitored his behavior deed corrected even his smallest errors.[103] Mawdudi concluded that in tentatively (naẓarī) the Prophet's prophetic and personal capacities are separate squeeze distinct, but in practice (ʿamalī) it is "neither practical dim permissible" for mortals to decide for themselves which is which, and so Muslims should not disregard any aspect of say publicly sunnah.[103]
According to Irfan Ahmad, while Maududi opposed all Western significance in Islam, "the greatest threat to morality" to him was "women's visibility" in the bazaar, colleges, theatres, restaurants. "Art, letters, music, film, dance, use of makeup by women: all were shrieking signs of immorality". [104]
Maududi preached that the duty disturb women is to manage the household, bring up children settle down provide them and her husband with "the greatest possible unease and contentment".[105] Maududi supported the complete veiling and segregation longawaited women as practiced in most of Muslim India of his time. Women, he believed, should remain in their homes omit when absolutely necessary. The only room for argument he old saying in the matter of veiling/hijab was "whether the hands existing the face" of women "were to be covered or lefthand uncovered."[106][107] On this question Maududi came down on the border of the complete covering of women's faces whenever they weigh their homes.[106]
Concerning the separation of the genders, he preached that men should avoid looking at women other than their wives, mothers, sisters, etc. (mahram), much less trying to do their acquaintance.[108] He opposed birth control and family planning gorilla a "rebellion against the laws of nature",[109] and a echo of loss of faith in God—who is the planner conjure human population[110]—and unnecessary because population growth leads to economic development.[106]Mohammad Najatuallah Siddiqui writes,
As to the argument that family thought enables better nourishment and education of children, Mawdudi refers find time for the beneficial effects of adversity and want on human character.[111][112]
Maududi opposed allowing women to be either a head of conditions or a legislator, since "according to Islam, active politics contemporary administration are not the field of activity of the womenfolk."[113] They would be allowed to elect their own all-woman administration which the men's legislature should consult on all matters relative women's welfare. Their legislature would also have "the full unadorned to criticize matters relating to the general welfare of description country," though not to vote on them.[113]
Maududi saw music come to rest dancing as social evils. In describing the wickedness that attains of ignoring Islamic law he included not only leaving description poor to "starvation and destitution" while wallowing in luxury, spirits and drugs, but having "a regular need" for music, rounded with "musicians, dancing girls, drum-beaters and manufacturers of musical instruments".[114]
His 1941 lecture "The economic problem of man and its Islamic solution" is "generally considered to be "one of the origination document of modern Islamic economics.[115][116][117] Maududi has been called depiction leader of the "vanguard of contemporary Islamic orthodoxy" in "riba and finance."[117] and credited with laying "down the foundations commissioner development" of Islamic economics.[118]
However, Maududi believed Islam "does not attraction itself with the modes of production and circulation of wealth",[119] and was primarily interested in cultural issues rather than socioeconomic ones.[62] Maududi dismissed the need for a "new science depart economics, embodied in voluminous books, with high-sounding terminology and careless organisation",[120] or other "experts and specialists" which he believed get in touch with be "one of the many calamities of modern age".[121] But since Islam was a complete system, it included (a shariah-based) economic program, comparable and (of course) superior to other pecuniary systems. Capitalism was a "satanic economic system" starting with interpretation fact that it called for the postponement of some activity in favor of investment.
One of the major fallacies type economics was that it regarded "as foolish and morally reprehensible" spending "all that one earns, and everyone is told think about it he should save something out of his income and fake his savings deposited in the bank or purchase an indemnification policy or invest it in stocks and shares of joint-stock companies." In fact, the practice of saving and not defrayal some income is "ruinous for humanity".[122] This led to overrun and a downward spiral of lower wages, protectionism, trade wars and desperate attempts to export surplus production and capital have dealings with imperialist invasions of other countries,[123] finally ending in "the ruination of the whole society as every learned economist knows".[124]
On picture other hand, socialism — by putting control of the capital and distribution of production in the hands of the rule – concentrates power to such an extent it inevitably leads to enslavement of the masses.[125] Socialists sought to end financial exploitation and poverty by structural changes and putting an conceal to private ownership of production and property. But in reality poverty and exploitation is caused not by the profit incitement but by the lack of "virtue and public welfare" amid the wealthy, which in turn comes from a lack faultless adherence to sharia law.[126] In an Islamic society, greed, selfishness and dishonesty would be replaced by virtue, eliminating the demand for the state to make any significant intervention in picture economy.[127]
According to Maududi, this system would strike a "golden mean" between the two extremes of laisse faire capitalism and a regimented socialist/communist society,[128] embodying all of the virtues and no one of the vices of the two inferior systems.[129] It would not be some kind of mixed economy/social democratic compromise (as some alleged), because by following Islamic law and banning the cup that cheers, pork, adultery, music, dancing, interest on loans, gambling, speculation, deception, and "other similar things",[130] it would be distinct and best to all other systems.[129]
Before the economy (like the government, gleam other parts of society) could be Islamized, an Islamic revolution-through-education would have to take place to develop this virtue tell create support for total sharia law.[127] This put Maududi discuss a political disadvantage with populist and socialist programs because his solution was "neither immediate nor tangible".[131]
Of all the elements of Islamic laws dealing with property and money (payment symbolize zakat and other Islamic taxes, etc.), Maududi emphasized the emission of interest on loans (riba). (According to one scholar, that was because in British India Hindus dominated the money let somebody borrow trade.)[127]
Maududi opposed any and all interest on loans as unIslamic riba. He taught that there
is hardly a country type the world in which moneylenders and banks are not suction the blood of poor labouring classes, farmers and low revenues groups ... A major portion of the earning of a working man is expropriated by the moneylenders, leaving the soppy man with hardly enough money to feed himself and his family.[132]
While the Quran forbid many sins, it saved its "severest terms" of punishment – according to Maududi – for condone of interest.[Note 1]
He believed there was no such thing sort a low "reasonable rate of interest"[133] and that even "the smallest and apparently harmless form"[124] of interest was intolerable bring to fruition Islam as rates would inevitably increased over time when depiction "capitalists" (moneylenders) squeezed the entrepreneurs (borrowers) eliminating any entrepreneurial profit.[134][135] To replace interest-based finance he proposed "direct equity investment" (aka Profit and loss sharing), which he asserted would favor "societally profitable" ventures such as low-income housing that conventional finance ignores in favour of commercially profitable ones.[136] To eliminate the charging of interest he proposed penal punishment with the death handicap for repeat offenders.[137][138]
Feisal Khan says Maududi's description of interest-based economics resembles that of the dynamic between South Asian peasant promote village moneylender rather than between modern bank lender and borrower; nor did Maududi give any explanation why direct equity accounting would lead to any more investment in what is bright for society but not commercially profitable for financiers than interest-based lending has.[139]
Unlike Islamists such as Ayatollah Ruhollah Khomeini, Maududi had a visceral antipathy to socialism,[131] which he exhausted much time denouncing as "godless" as well as being wither and redundant in the face of the Islamic state.[131] A staunch defender of the rights of property, he warned workers and peasants that "you must never take the exaggerated cabaret of your rights which the protagonists of class war contemporary before you."[131][140] He also did not believe in intervention unembellished the economy to provide universal employment.
Islam does not bring into being it binding on society to provide employment for each mount every one of its citizens, since this responsibility cannot note down accepted without thorough nationalisation of the country's resources.[127][141]
Maududi held ruse this position despite his florid denunciations of how the bounteous were "sucking the blood" and enslaving the poor,[132][142] the reputation of populism among many Pakistanis,[131] and the poverty and boundless gap between rich and poor in Pakistan (a situation frequently described a "feudal" (jagirdari) in its large landholdings and country poverty).
He openly opposed land reform proposals for Punjab offspring Prime Minister Liaquat Ali Khan in the 1950s, going and over far as to justify feudalism by pointing to Islam's treatment of property rights.[143] He later softened his views, extolling fiscal justice and equity (but not egalitarianism),[144] but cautioned the control against tampering with "lawful Jagirdari",[143] and continuing to emphasize description sanctity of private property.[144]
Maududi believed that Islam supported modernisation but not Westernization.[145] He agreed with Islamic Modernists that Muslimism contained nothing contrary to reason, and that it was foremost in rational terms to all other religious systems. He disagreed with their practice of examining the Quran and the Hadith using reason as the standard, instead of starting from rendering proposition that "true reason is Islamic" and accepting the Work and the Sunnah, rather than reason, as the final clout. [146]
He also took a narrow view of ijtihad, limiting rendering authority to use it to those with thorough grounding listed Islamic sciences, faith in the sharia, and then only keep serve the needs of his vision of an Islamic state.[147]
At the same time, one scholar, Maryam Jameelah, has noted description extensive use of modern, non-traditionally Islamic ideas and "Western idioms and concepts" in Maududi's thought.
Islam was a "revolutionary ideology" and a "dynamic movement", the Jama'at-e-Islami, was a "party", interpretation Shari'ah a complete "code" in Islam's "total scheme of life." His enthusiasm for [Western idioms and concepts] was infectious in the midst those who admired him, encouraging them to implement in Pakistan all his "manifestos", "programmes" and "schemes'", to usher in a true Islamic "renaissance".[87][148]
Abul A'la Maududi, condemned Mughal EmperorAkbar's faith in an individual's common spirituality (controversially known as the Din-e Ilahi, or "Religion of God") as a form of renunciation. (Contemporary scholars such as S. M. Ikram argue that Akbar's true intentions were to create an iradat or muridi (discipleship) and not a new religion.)[149]
Maududi appears to be a critic of not only Western Civilization but also of the Mughal Empire, many of whose achievements he deemed "Unislamic".
Maududi outspoken not see secularism as a way for the state/government email dampen tensions and divisions in multi-religious societies by remaining conscientiously neutral and avoid choosing sides. Rather, he believed, it unconcerned religion from society (he translated secularism into Urdu as la din, literally "religionless"[150]). Since (he believed) all morality came suffer the loss of religion, this would necessarily mean "the exclusion of all ethicalness, ethics, or human decency from the controlling mechanisms of society."[151] It was to avoid the "restraints of morality and deiform guidance", and not out of pragmatism or some higher incitement, that some espoused secularism.[152]
Maududi believed "modern science was a 'body' that could accommodate any 'spirit'—philosophy or value system—just as wireless could broadcast Islamic or Western messages with equal facility."[153]
Maududi stalwartly opposed the concept of nationalism, believing it to be shirk (polytheism),[154][155] and "a Western concept which divided the Muslim artificial and thus prolonged the supremacy of Western imperialist powers".[156] Make sure of Pakistan was formed, Maududi and the JI forbade Pakistanis joke take an oath of allegiance to the state until pop into became Islamic, arguing that a Muslim could in clear fairness render allegiance only to God.[54][157]
Maududi also criticized traditionalist clergy solution ulama for their "moribund" scholastic style, "servile" political attitudes, lecture "ignorance" of the modern world".[158] He believed traditional scholars were unable to distinguish the fundamentals of Islam from the info of its application, built up in elaborate structures of chivalric legal schools of fiqh (Islamic jurisprudence). To rid Islam loosen these obscure laws Muslims should return to the Quran settle down Sunna, ignoring judgments made after the reign of the pass with flying colours four "rightfully guided" caliphs (al-Khulafāʾu ar-Rāshidūn) of Islam.[159]
Maududi also believed there would be little need for the traditional roll break into ulama as "leaders, judges, and guardians of the community", invoice a "reformed and rationalized Islamic order" where those trained shut in modern as well as traditional subjects would practice ijtihad other where Muslims were educated properly in Arabic, the Quran, Sunnah, etc.[158]
However, over time Maududi became more orthodox in his attitudes,[160] including toward the ulama, and at times allied himself stream his party with them after the formation of Pakistan.[161]
Like other contemporary revivalists, Maududi was critical of Mysticism and its historical influence in the early part of his life.[162][163] However, as he got older, his views on Mysticism changed and focused his criticism mainly on unorthodox and approved practices of Sufism that was not based on the Jurisprudence [164] In his youth, Maududi studied various sciences of Tasawwuf under the Deobandi seminary in Fatihpuri Mosque; from where significant obtained an Ijazat (certificate) on the subject "gradations of unrevealed ecstasy" in 1926. Influenced by the Deobandi reformist doctrines tube writings of past scholars like Ibn Taymiyya and Ibn 'Abd al-Wahhab; Mawdudi opposed folkish forms of excessive Sufism. Maududi's inception of Tasawwuf was based on strict adherence to Qur'an extract Sunnah like those of the earlier Sufis. He was heavy critical of the cult of saints that developed during interpretation medieval period of Islam, and believed that abiding by description sharia (Islamic law) was essential to achieve Zuhd and Ihsan. Most significantly, Maududi asserts that the very highest stage show consideration for Ihsan was to be reached through collective societal efforts ensure establishes a just Islamic state as what occurred during description early period of Islam in the Rashidun Calpihate.[165]
Maududi would later clarify that he did not have any antagonism regard Sufism as a whole; by himself or the Jama'at.[166][167] (According to at least one biographer, this change in position was a result of the importance of Sufism in Pakistan mass only among the Muslim masses but the ulama as well.)[168] Maududi distinguished between the Orthodox Sufism of Shaikhs like 'Alau'ddin Shah which were bounded in the Sharia (which he authorized of), and the shrines, festivals, and rituals of unorthodox favoured Sufism (which he did not).[166] While praising Tasawwuf that sternly abides by the Qur'an and Sunnah, Mawdudi condemned later manifestations of Sufism, writing in Risala-i diniyya (Treatise on Religion):
"They infected the pure spring of Islamic Tasawwuf with absurdities that could not be justified by any stretch of imagination on description basis of the Qur'an and the Hadith. Gradually a civic of Muslims appeared who thought and proclaimed themselves immune throw up and above the requirements of the Shari'ah. These people feel totally ignorant of Islam, for Islam cannot admit of Tasawwuf that loosens itself out of the Shariah and takes liberties with it. No Sufi has the right to transgress say publicly limits of the Shariah or treat lightly the primary obligations such as daily prayers, fasting, zakat and the Hajj"[165]
He "redefined" Sufism, describing it not in the modern sense as interpretation form and spirit of an "esoteric dimension" of Islam, but as the way to measure "concentration" and "morals" in creed, saying: "For example, when we say our prayers, Fiqh inclination judge us only by fulfillment of the outward requirements much as ablution, facing toward the Ka'ba ... while Tasawwuf (Sufism) will judge our prayers by our concentration ... the conclusion of our prayers on our morals and manners."[166][169]
Sufism is a reality whose signs are the love of Allah and interpretation love of the Prophet (s), where one absents oneself avoidable their sake, and one is annihilated from anything other outstrip them, and it is to know how to follow interpretation footsteps of the Prophet (s). ..Tasawwuf searched for the straightforwardness in the heart and the purity in the intention good turn the trustworthiness in obedience in an individual's actions." "The Godly Law and Sufism: "Sufism and Shariah: what is the duplication of the two? They are like the body and say publicly soul. The body is the external knowledge, the Divine Adjustment, and the spirit is the internal knowledge.[170]
From the mid-1960s 1 "redefinition" of Islam "increasingly gave way to outright recognition slate Tasawwuf", and after Maududi's death the JI amir Qazi Hussain Ahmad went so far as to visit the Sufi Statistics Durbar shrine in Lahore in 1987 as part of a tour to generate mass support for JI.[72] However, as considerate 2000s, Jamaat-e Islami has grown more critical of certain Moslem trends.[171]
Maududi believed that sharia was not just a crucial right lane that helped define what it meant to be a Islamic, but something without which a Muslim society could not aptitude Islamic:
That if an Islamic society consciously resolves not top accept the sharia, and decides to enact its own composition and laws or borrow them from any other source imprison disregard of the sharia, such a society breaks its problem with God and forfeits its right to be called 'Islamic.'"[172]
Many unbelievers agreed that God was the creator, what made them unbelievers was their failure to submit to his will, i.e. to God's law. Obedience to God's law or will was "the historical controversy that Islam has awakened" throughout the cosmos. It brought not only heavenly reward, but earthly blessing. Racket to obey, or "rebellion" against it, brought not only immortal punishment, but evil and misery here on earth.[78]
The source come close to sharia, was to be found not only in the Quran but also in the Sunnah (the doings and sayings divest yourself of the Islamic prophet Muhammad), since the Quran proclaimed "Whoever obeys the messenger [i.e. Muhammad] obeys Allah."[Quran 4:80][173] Sharia was most famous for calling for the abolition of interest-bearing phytologist, hadd penalties such as flogging and amputation for alcohol ingestion, theft, fornication, adultery and other crimes.[174] Hadd penalties have antediluvian criticized by Westernized Muslims as cruel and in violation dominate international human rights but Maududi argued that any cruelty was far outweighed by the cruelty in the West that resulted from the absence of these punishments,[175][176][177] and in any briefcase would not be applied until Muslims fully understood the teachings of their faith and lived in an Islamic state.[175]
But seep in fact sharia was much more than these laws. It recognizes no division between religion and other aspects of life, deceive Maududi's view,[178][179] and there was no area of human energy or concern which the sharia did not address with strapping divine guidance.[151]
Family relationships, social and economic affairs, administration, rights don duties of citizens, judicial system, laws of war and intact and international relations. In short it embraces all the many departments of life ... The sharia is a complete suppress of life and an all-embracing social order where nothing interest superfluous and nothing lacking.[180][181]
A "very large part" of sharia obligatory "the coercive power and authority of the state" for wellfitting enforcement.[182] Consequently, while a state based on Islam has a legislature which the ruler must consult, its function "is in actuality that of law-finding, not of law-making."[183]
At the same time, Maududi states ("somewhat astonishingly" according to one scholar)[184] "there is so far another vast range of human affairs about which sharia interest totally silent" and which an Islamic state may write "independent" legislation.[184]
According to scholar (Vali Nasr), Maududi believed that the sharia needed to be "streamlined, reinterpreted, and expanded" to "address questions of governance to the extent required for a state halt function." For example, sharia needed to "make clear the affiliation between the various branches of government".[185]
Though the phrase "Islamic Revolution" is commonly associated with the 1979 Iranian Revolution,[186] (or General Zia's Islamisation),[187] Maududi coined and popularized it in picture 1940s. The process Maududi envisioned—changing the hearts and minds nucleus individuals from the top of society downward through an instructive process or da'wah[188]—was very different than what happened in Persia, or under Zia ul-Haq. Maududi talked of Islam being "a revolutionary ideology and a revolutionary practice which aims at destroying the social order of the world totally and rebuilding series from scratch",[189][190][191] but opposed sudden change, violent or unconstitutional lay to rest, and was uninterested in grassroots organizing, socio-economic changes, or unexcitable street demonstrations, often associated with revolutions.
His "revolution" would aptly achieved "step-by-step"[192][193] with "patience",[194] since "the more sudden a hut, the more short-lived it is."[195] He warned against the emotionality of "demonstrations or agitations, ... flag waving, slogans ... fervent speeches ... or the like".[196] He believed that "societies be cautious about built, structured, and controlled from the top down by aware manipulation of those in power,"[197] not by grassroots movements. Representation revolution would be carried out by training a cadre accept pious and dedicated men who would lead and then comprise the Islamic revolutionary process.[188] To facilitate this far-reaching program unconscious cultural change, his party "invested heavily" in producing and disseminating publications.[187]
Maududi was committed to non-violent legal politics "even if say publicly current methods of struggle takes a century to bear fruit."[198] In 1957 he outlined a new Jama'at policy declaring dump "transformation of the political order through unconstitutional means" was bite the bullet sharia law.[199] Even when he and his party were shy by the Ayub Khan or People's Party (in 1972) governments, Maududi kept his party from clandestine activity.[200] It was clump until he retired as emir of JI that JI weather Jam'iat-e Tulabah "became more routinely involved in violence."[144]
The objective souk the revolution was to be justice (adl) and benevolence (ihsan), but the injustice and wrong to be overcome that do something focused on was immorality (fahsha) and forbidden behavior (munkarat).[198]