[SwF] Remembering Syed Maududi [May Allah have mercy on his soul]

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Syed Abul Ala Maududi [May Allah have mercy on his soul]
By Prof. Anis Ahmad, Ph.D.
http://www.icna.org/tm/greatmuslim1.htm=20
http://www.youngmuslims.ca/biographies/display.asp?ID=3D5

The roots of Islamic reawakening in the twentieth century are often traced =
in the Muslim response to the western colonialism in Asia and Africa. While=
 it may be one contributory factor in the case of a few Muslim countries, a=
 global Islamic reassertion, we notice as a phenomenon even in countries, w=
hich were not colonialized by the western imperialists. This calls for sear=
ch of more important reasons other than the often-repeated reactionary thes=
is. The interpretation of Islamic reawakening as a reaction to the European=
 colonialism though, recognizes Islamic reawakening as historical reality, =
at the same time marginalizes the existence of Islamic reawakening in its o=
wn rights.

A serious study of the Islamic sources, the Qur'an and the sunnah will show=
 that Islam as the way of life and a total system has an innate tendency to=
 activate and reinvigorate from within, the process of Islamic re-assertion=
. The dynamic principle responsible for these phenomena is mentioned in the=
 prophetic hadith as ijtihad (systematic and innovative thinking). Whenever=
 the Muslim ummah faced periods of depression, and decline it was with the =
help of ijtihad or sometimes jihad that a new life in the ummah was infused=
. Indeed Nineteenth Century was a pend of political, economic, and intellec=
tual decline in the ummah. Nevertheless, we cannot think of a century in wh=
ich at least a few towering Islamic personalities did not emerge to lead th=
e ummah out of its temporary crisis with the help of ijtihad.

The crisis the ummah faced in the 20th century was encountered in a profoun=
d manner by the great exegete Sayyid Abul Ala Maududi (1903-1979). He pione=
ered a movement ijtihad at the level of thought and institution building an=
d offered an ideological alternative to the modern world. Aware of the impa=
ct of ideological challenges of the Capitalist, Marxist and Fascists ideolo=
gies of the 19th century Europe, Sayyid Maududi encountered the challenge a=
t three different levels. First one was at the level of ideology. The capit=
alists and Marxist ideologies, claim to have ultimate answer to the man's e=
conomic, social and political problems. The rise of Europe as a political p=
ower was also interpreted as its ideological supremacy on the other systems=
. Nevertheless the capitalist and the Marxists ideologies within the Twenti=
eth Century saw this failure in realizing their utopian heaven on earth. Fi=
rst important contribution of Sayyid Maududi relates with his articulation =
of the Islamic vision of a society, economy, and state. While offering a cr=
itique of the European ideologies Sayyid Maududi, also offered at a positiv=
e level an alternative Islamic ideological framework. Meeting the challenge=
s of modernity, perhaps no other Muslim intellectual in the 19th and 20th c=
entury offered such elaborate ideas on political, economic and social dimen=
sions of Islam as we find its in the writings of Sayyid Maududi.

Sayyid Maududi apparently holds the views that western ideologies can only =
be defeated at an intellectual level. This is why with a deep understanding=
 and first hand knowledge of the Capitalists, Socialists and Fascists ideol=
ogies, he highlighted Islamic system of thought in his remarkable works ent=
itles Sud (usury or interest), Islamic civilization it genesis and principl=
es, Tafhimat, al-Jihad fi allslam and Tanqihat. While understanding the app=
lied aspects of Islamic political, economics and social system, he offers a=
 critical evaluation of the Capitalists and Socialists Ideologies.

In order to introduce and elaborate on the basic Qur'anic concepts he produ=
ced a monumental exegesis of Qur'an entitled Tafhimul Qur'an while further =
elaboration was done on certain basic Qur'anic themes in his books Four Bas=
ic Terms of the Qur'an and Islamic Ibadat par aik Tehqiqi Nazr. The purpose=
 of his Tafseer of the Qur'an is not to go in academic and historical discu=
ssions but to use historical background and contextual analysis for discove=
ring relevance of the Qur'anic instructions with contemporary situation.

The ideological contribution made by Sayyid Maududi appears to be one of th=
e major factors behind the global Islamic reawakening. While he produced hi=
s work essentially in Urdu his ideas wee translated into Arabic, Persian, T=
urkish, english, French and German languages within first two decades of hi=
s establishing the movement for Islamic revival in the Pakistan sub-contine=
nt. By late 1950s he was already an internationally known spokes person for=
 Islam as the ideology of future. It was due to his clarity of thought and =
systematic approach in presenting Islamic system that young intellectuals i=
n Sudan, Iran, Middle East with their given situations.

The second major contribution made by him was launching of a movement for I=
shah in the sub-continent Pakistan. With an humble beginning in 1941 the mo=
vement soon spread all over the sub continent and was able to attract mostl=
y educated class among its membership. The primary objective of the movemen=
t was transformation of the individual through social action program leadin=
g to a change in the institutions of society economy and state. He develope=
d an integrative approach for this institutional change in society. Unlike =
the traditional approach of self-purification, acquiring spirituality, or c=
ausing a popular movement for change the Islah movement founded by him focu=
sed on an comprehensive change in society. This indeed included political p=
rogram. Nevertheless the political program was not its one and only objecti=
ve. It was a part of the total social change for which ideological roots we=
re provided through a deep study of the Qur'an and the sunnah. It is remark=
able that no other Muslim intellectual in the 20th century was able to arti=
culate Islamic political system as pragmatically as was done by him. His bo=
oks Islamic State, Islamic law and Constitution, Khilaft-o-Mulukiat, How to=
 establish an Islamic State, and many other articles he wrote on applied as=
pects of Islamic political system provide an evidence to this observation. =
While people like Iqbal, Afghani, and Khomeni did talk about the need of Mu=
slim political unity, or obligation of Muslims to establish political autho=
rity. Non of them was able to provide a blue print for Islamic political ch=
ange. Sayyid Maududi on the other hand was able to outline step by step pro=
cess for social and political change leading to a just social order.

Another remarkable contribution of Sayyid Maududi is the development of a c=
limate 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. Through his writings and institutional deve=
lopment of a movement of islah he removed from minds of his followers. The =
reverence and intellectual infallibility of the leadership, which is normal=
 in the movements, found by towering personalities. This aspect also lead t=
o marginalization of any tendency for extremism or fundamentalism within th=
e movement and in its auxiliaries developed under influence of his thought.

It is rather unfortunate that people who have never taken time to study the=
 thought, the person and the movement of Sayyid Maududi draw a haste judgem=
ent that his call for ijtihad based on the Islamic sources namely the Qur'a=
n and the sunnah lead to what has been termed fundamentalism by several Chr=
istian scholars. The term fundamentalism has great relevance with the Chris=
tian theology. Particularly in the early 20th century Christian thought the=
 movement of literalism and going back to Bible for the personal salvation =
of the individual, lead to extremism and a dogmatic attitude among its foll=
owers. On the other hand, it has no relevance with a system of thought in w=
hich the call to go back to the Qur'an and the sunnah requires rational exe=
rcise of iftihad, in solving contemporary problems. This process can best b=
e interpreted as a dynamic systematic approach in meeting the challenges of=
 modernity thus cannot be interpreted as "fundamentalism."

Sayyid Maududi pioneers through his intellectual and institutional contribu=
tion a movement for ijtihad in economic, political and social sectors. It i=
s unfair to brand his ideas and the movement, due to his call to go back to=
 the Qur'an and the sunnah certain others groups, as fundamentalist. These =
groups when they call for going back to Qur'an and the sunnah often mean ob=
serving strictly the ways of doing things by the salaf. The movements which=
 call for formal conformity with the way of the living of the salaf may lea=
d to a fossilization of though, while movement which calls for islah and ij=
tihad lead to progress, development and modernity.

Islam essentially is a movement of social change and realization of social =
justice for the whole of mankind. It is not a backward looking movement. Qu=
r'an and the sunnah provide guiding light for the structuring of future thr=
ough the system of shariah, Islamic thought, and Islamic state. Therefore, =
movements for islah and ijtihad due to their concern for future role of Isl=
am, substantially, cannot be categorized as backward looking or fundamental=
ist. The intellectual and institutional contribution of Sayyid Maududi in t=
he Islamic thought, is sometimes compared with the contribution made by som=
e secular scholars in the European intellectual tradition such as Karl Marx=
 and Sigmund Freud. However, Maududi was not a person who confined his idea=
s to one discipline. He covered a larger spectrum of knowledge than any one=
 of the above scholars, who did play a remarkable role in shaping the mind =
of modern Europe. Sayyid Maududi's contribution to the global Islamic reawa=
kening is yet to be properly evaluated and understood in the light of the e=
mergence of movements of re-assertion in North America, Europe, Africa and =
Asia.

The task calls for an institute to be devoted to the study of his and two h=
undred works translated in on twenty-eight languages. The most appropriate =
time for founding of such an institute may be the beginning of the new cent=
ury when we also complete one hundred years of his birth in September 2003.

Detailed biography on Maududi's life

Sayyid Abul Ala Maududi (1903-1979)

Abul Ala was born on Rajab 3, 1321 AH (September 25, 1903 AD) in Aurangabad=
, a well-known town in the former princely state of Hyderabad (Deccan), pre=
sently Maharashtra, India. Born in a respectable family, his ancestry on th=
e paternal side is traced back to the Holy Prophet Muhammad (peace and bles=
sing of Allah be on him).=20

The family had a long-standing tradition of spiritual leadership and a numb=
er of Maududi's ancestors were outstanding leaders of Sufi Orders. One of t=
he luminaries among them, the one from whom he derived his family name, was=
 Khawajah Qutb al-Din Maudud (d. 527 AH), a renowned leader of the Chishti =
Sufi Order. Maududi's forefathers had moved to the Subcontinent from Chisht=
 towards the end of the 9th century of the Islamic calendar (15th century o=
f the Christian calendar). The first one to arrive was Maududi's namesake, =
Abul Ala Maududi (d. 935 AH).Maududi's father, Ahmad Hasan, born in 1855 AD=
, a lawyer by profession, was a highly religious and devout person. Abul Al=
a was the youngest of his three sons.=20


Educational & Intellectual Growth:

After acquiring early education at home, Abul Ala was admitted in Madrasah =
Furqaniyah, a high school which attempted to combine the modern Western wit=
h the traditional Islamic education. After successfully completing his seco=
ndary education, young Abul Ala was at the stage of undergraduate studies a=
t Darul Uloom, Hyderabad, when his formal education was disrupted by the il=
lness and eventual death of his father. This did not deter Maududi from con=
tinuing his studies though these had to be outside of the regular education=
al institutions. By the early 1920s, Abul Ala knew enough Arabic, Persian a=
nd English, besides his mother-tongue, Urdu, to study the subjects of his i=
nterest independently. Thus, most of what he learned was self-acquired thou=
gh for short spells of time he also received systematic instruction and gui=
dance from some competent scholars. Thus, Maududi's intellectual growth was=
 largely a result of his own effort and the stimulation he received from hi=
s teachers. Moreover, his uprightness, his profound regard for propriety an=
d righteousness largely reflect the religious piety of his parents and thei=
r concern for his proper moral upbringing.



Involvement in Journalism:

After the interruption of his formal education, Maududi turned to journalis=
m in order to make his living. In 1918, he was already contributing to a le=
ading Urdu newspaper, and in 1920, at the age of 17, he was appointed edito=
r of Taj, which was being published from Jabalpore, a city in the province =
now called Madhya Pradesh, India. Late in 1920, Maududi came to Delhi and f=
irst 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 'Ul=
ama-i Hind, an organisation of Muslim religious scholars. Under his editors=
hip, al-Jam'iyat became the leading newspaper of the Muslims of India.

Interest in Politics:

Around the year 1920, Maududi also began to take some interest in politics.=
 He participated in the Khilafat Movement, and became associated with the T=
ahrik-e Hijrat, which was a movement in opposition to the British rule over=
 India and urged the Muslims of that country to migrate en masse to Afghani=
stan. However, he fell foul of the leadership of the movement because of hi=
s insistence that the aims and strategy of the movement should be realistic=
 and well-planned. Maududi withdrew more and more into academic and journal=
istic pursuits.

First Book:

During 1920-28, Maulana Maududi also translated four different books, one f=
rom Arabic and the rest from English. He also made his mark on the academic=
 life of the Subcontinent by writing his first major book, al-Jihad fi al-I=
slam. This is a masterly treatise on the Islamic law of war and peace. It w=
as first serialised in al-Jam'iyat in 1927 and was formally published in 19=
30. It was highly acclaimed both by the famous poet-philosopher Muhammad Iq=
bal (d. 1938) and Maulana Muhammad Ali Jauhar (d. 1931), the famous leader =
of the Khilafat Movement. Though written during his '20s, it is one of his =
major and most highly regarded works.

Research & Writings:

After his resignation from al-Jam'iyat in 1928, Maududi moved to Hyderabad =
and devoted himself to research and writing. It was in this connection that=
 he took up the editorship of the monthly Tarjuman al-Qur'an in 1933, which=
 since then has been the main vehicle for the dissemination of Maududi's id=
eas. He proved to be a highly prolific writer, turning out several scores o=
f pages every month. Initially, he concentrated on the exposition of ideas,=
 values and basic principles of Islam. He paid special attention to the que=
stions arising out of the conflict between the Islamic and the contemporary=
 Western whorl. He also attempted to discuss some of the major problems of =
the modern age and sought to present Islamic solutions to those problems. H=
e also developed a new methodology to study those problems in the context o=
f the experience of the West and the Muslim world, judging them on the theo=
retical criterion of their intrinsic soundness and viability and conformity=
 with the teachings of the Qur'an and the Sunnah. His writings revealed his=
 erudition and scholarship, a deep perception of the significance of the te=
achings of the Qur'an and the Sunnah and a critical awareness of the mainst=
ream of Western thought and history. All this brought a freshness to Muslim=
 approach to these problems and lent a wider appeal to his message.

In the mid '30s, Maududi started writing on major political and cultural is=
sues confronting the Muslims of India at that time and tried to examine the=
m from the Islamic perspective rather than merely from the viewpoint of sho=
rt-term political and economic interests. He relentlessly criticised the ne=
wfangled ideologies which had begun to cast a spell over the minds and hear=
ts of his brethren-in-faith and attempted to show the hollowness of those i=
deologies. In this connection, the idea of nationalism received concerted a=
ttention from Maududi when he forcefully explained its dangerous potentiali=
ties as well as its incompatibility with the teachings of Islam. Maududi al=
so emphasised that nationalism in the context of India meant the utter dest=
ruction of the separate identity of Muslims. In the meantime, an invitation=
 from the philosopher-poet Allama Muhammad Iqbal persuaded him to leave Hyd=
erabad and settle down at a place in the Eastern part of Punjab, in the dis=
trict of Pathankot. Maududi established what was essentially an academic an=
d research centre called Darul-Islam where, in collaboration with Allama Iq=
bal, he planned to train competent scholars in Islamics to produce works of=
 outstanding quality on Islam, and above all, to carry out the reconstructi=
on of Islamic Thought.

Founding the Party:

Around the year 1940, Maududi developed ideas regarding the founding of a m=
ore comprehensive and ambitious movement and this led him to launch a new o=
rganisation under the name of the Jamaat-e-Islami. Maududi was elected Jama=
at's first Ameer and remained so till 1972 when he withdrew from the respon=
sibility for reasons of health.=20

Struggle & Persecution:

After migrating to Pakistan in August 1947, Maududi concentrated his effort=
s on establishing a truly Islamic state and society in the country. Consist=
ent with this objective, he wrote profusely to explain the different aspect=
s of the Islamic way of life, especially the socio-political aspects. This =
concern for the implementation of the Islamic way of life led Maududi to cr=
iticise and oppose the policies pursued by the successive governments of Pa=
kistan and to blame those in power for failing to transform Pakistan into a=
 truly Islamic state. The rulers reacted with severe reprisal measures. Mau=
dudi was often arrested and had to face long spells in prison.=20

During these years of struggle and persecution, Maududi impressed all, incl=
uding his critics and opponents, by the firmness and tenacity of his will a=
nd other outstanding qualities. In 1953, when he was sentenced to death by =
the martial law authorities on the charge of writing a seditious pamphlet o=
n the Qadyani problem, he resolutely turned down the opportunity to file a =
petition for mercy. He cheerfully expressed his preference for death to see=
king clemency from those who wanted, altogether unjustly, to hang him for u=
pholding the right. With unshakeable faith that life and death lie solely i=
n the hands of Allah, he told his son as well as his colleagues: "If the ti=
me of my death has come, no one can keep me from it; and if it has not come=
, they cannot send me to the gallows even if they hang themselves upside do=
wn in trying to do so." His family also declined to make any appeal for mer=
cy. His firmness astonished the government which was forced, under strong p=
ublic pressure both from within and without, to commute the death sentence =
to life imprisonment and then to cancel it.

Intellectual Contribution:

Maulana Maududi has written over 120 books and pamphlets and made over a 10=
00 speeches and press statements of which about 700 are available on record=
.

Maududi's pen was simultaneously prolific, forceful and versatile. The rang=
e of subjects he covered is unusually wide. Disciplines such as Tafsir, Had=
ith, law, philosophy and history, all have received the due share of his at=
tention. He discussed a wide variety of problems C political, economic, cul=
tural, social, theological etc. C and attempted to state how the teachings =
of Islam were related to those problems. Maududi has not delved into the te=
chnical world of the specialist, but has expounded the essentials of the Is=
lamic approach in most of the fields of learning and inquiry. His main cont=
ribution, however, has been in the fields of the Qur'anic exegesis (Tafsir)=
, ethics, social studies and the problems facing the movement of Islamic re=
vival. His greatest work is his monumental tafsir in Urdu of the Qur'an, Ta=
fhim al-Qur'an, a work he took 30 years to complete. Its chief characterist=
ic lies in presenting the meaning and message of the Qur'an in a language a=
nd style that penetrates the hearts and minds of the men and women of today=
 and shows the relevance of the Qur'an to their everyday problems, both on =
the individual and societal planes. He translated the Qur'an in direct and =
forceful modern Urdu idiom. His translation is much more readable and eloqu=
ent than ordinary literal translations of the Qur'an. He presented the Qur'=
an as a book of guidance for human life and as a guide-book for the movemen=
t to implement and enforce that guidance in human life. He attempted to exp=
lain the verses of the Qur'an in the context of its total message. This taf=
sir has made a far-reaching impact on contemporary Islamic thinking in the =
Subcontinent, and through its translations, even abroad.

The influence of Maulana Maududi is not confined to those associated with t=
he Jamaat-e-Islami. His influence transcends the boundaries of parties and =
organisations. Maududi is very much like a father-figure for Muslims all ov=
er the world. As a scholar and writer, he is the most widely read Muslim wr=
iter of our time. His books have been translated into most of the major lan=
guages of the world C Arabic, English, Turkish, Persian, Hindi, French, Ger=
man, Swahili, Tamil, Bengali, etc. C and are now increasingly becoming avai=
lable in many more of the Asian, African and European languages.=20

Travels & Journeys Abroad:

The several journeys which Maududi undertook during the years 1956-74 enabl=
ed Muslims in many parts of the world to become acquainted with him persona=
lly and appreciate many of his qualities. At the same time, these journeys =
were educative for Maududi himself as well as they provided to him the oppo=
rtunity to gain a great deal of first-hand knowledge of the facts of life a=
nd to get acquainted with a large number of persons in different parts of t=
he world. During these numerous tours, he lectured in Cairo, Damascus, Amma=
n, Makkah, Madinah, Jeddah, Kuwait, Rabat, Istanbul, London, New York, Toro=
nto and at a host of international centres. During these years, he also par=
ticipated in some 10 international conferences. He also made a study tour o=
f Saudi Arabia, Jordan (including Jerusalem), Syria and Egypt in 1959-60 in=
 order to study the geographical aspects of the places mentioned in the Qur=
'an. He was also invited to serve on the Advisory Committee which prepared =
the scheme for the establishment of the Islamic University of Madinah and w=
as on its Academic Council ever since the inception of the University in 19=
62.

He was also a member of the Foundation Committee of the Rabitah al-Alam al-=
Islami, Makkah, and of the Academy of Research on Islamic Law, Madinah. In =
short, he was a tower of inspiration for Muslims the world over and influen=
ced the climate and pattern of thought of Muslims, as the Himalayas or the =
Alps influence the climate in Asia or Europe without themselves moving abou=
t.

His Last Days:

In April 1979, Maududi's long-time kidney ailment worsened and by then he a=
lso had heart problems. He went to the United States for treatment and was =
hospitalised in Buffalo, New York, where his second son worked as a physici=
an. Even at Buffalo, his time was intellectually productive. He spent many =
hours reviewing Western works on the life of the Prophet and meeting with M=
uslim leaders, their followers and well-wishers.

Following a few surgical operations, he died on September 22, 1979 at the a=
ge of 76. His funeral was held in Buffalo, but he was buried in an unmarked=
 grave at his residence (Ichra) in Lahore after a very large funeral proces=
sion through the city.

May Allah bless him with His mercy for his efforts and reward him amply for=
 the good that he has rendered for the nation of Islam (Ummah).

+++

=20=20=20=20=20=20=20
      Great people of Islamic revival.=20



a.. Al-Ghazaly - The Man of Da`wah=20
"Lack of a sense of culture for a religious scholar is more dangerous than =
a lack of blood cells for a weak patient. A caller to Allah has to read abo=
ut virtually everything. He or she has to read the books of belief and the =
books of atheism, the books of Sunnah and the books of philosophy. In short=
, to read about all schools of human thought is how one gains experience in=
 life."=20

a.. Alija Izetbegovic=20
"Do we want the Muslim people to leave their going-around-in-circles, their=
 dependence, backwardness, and poverty? Then we show clearly which path wil=
l take us to that goal: establishing Islam in every field in the personal l=
ife of the individual, in family and society.and the establishment of a uni=
que Islamic community from Morocco to Indonesia."=20

a.. Bedi=FCzzaman Said Nursi=20
"There is an apparent burden in worship, but there is an ease and lightness=
 in its meaning that defies description. For in the prescribed prayers the =
worshipper declares, "I bear witness that there is no god but God." That is=
 to say, he finds the door of a treasury of mercy in everything because he =
is believing and saying, "There is no Creator and Provider other than Him. =
Harm and benefit are in His hand. He is both All-Wise; He does nothing in v=
ain, and He is All-Compassionate; His bounty and mercy are abundant." And h=
e knocks on the door with his supplication. Moreover, he sees that everythi=
ng is subjugated to the command of his own Sustainer, so he takes refuge in=
 Him. He places his trust in Him and relies on Him, and is fortified agains=
t every disaster; his belief gives him complete confidence."=20

a.. El-Hajj Malik el-Shabazz (Malcolm X)=20
"America needs to understand Islam, because this is one religion that erase=
s from its society, the Race problem!"=20

a.. Hasan Al-Banna=20
"Wasting time and effort in investigating trivial matters that will not lea=
d to action is prohibited in Islam. This category includes debating minute =
aspects of rulings in cases which have never occurred, investigating the me=
aning of the Qur'anic verses which are still beyond the scope of human know=
ledge (the mutashabihaat verses), and differentiating between the companion=
s (Sahabah) of the Prophet or investigating the instances of disagreement t=
hat took place among them. Every sahabi (may Allah be pleased with them all=
) has the honour and distinction of being a companion of the Messenger of A=
llah (peace be upon him), and to each is the recompense of his motives."=20

a.. Ibn Qayyim Al-Jawziyyah=20
"Through patience and poverty one attains leadership in religion. The seeke=
r of Truth needs the will that inspires him and pushes him upward and knowl=
edge that leads and guides him."=20

a.. Khurram Murad=20
"Our heart beats approximately 67 times a minute, every time it wants to be=
at, it asks Allah, am I permitted to beat? If Allah says yes, it beats and =
if He says no then the life ends."=20

a.. Sayyid Qutb=20
"In the scale of God, the true weight is the weight of faith; in God's mark=
et the only commodity in demand is the commodity of faith. The highest form=
 of triumph is the victory of soul over matter, the victory of belief over =
pain, and the victory of faith over persecution."=20

a.. Syed Abul Ala Maududi=20
"Islam has not lost its intrinsic values and it is as dynamic today as it w=
as yesterday. Only, the people have lost the understanding of Islam, and th=
ey are not conscious of its superiority over other ideologies."=20

a.. Syed Abul Hasan Ali Nadvi=20
"You must present a model and an ideal way of life which may make them (the=
 non-Muslims) interested in studying Islaam, and eager to know the source o=
f your Guidance which has enabled you to follow a particular way of life an=
d worldview."=20


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<DIV><FONT face=3DVerdana color=3D#000080 size=3D2>
<DIV><FONT face=3DVerdana color=3D#000080 size=3D5><STRONG>Syed Abul Ala Ma=
ududi=20
</STRONG></FONT><FONT face=3DTahoma color=3D#008000 size=3D2><STRONG>[May A=
llah have=20
mercy on his soul]</STRONG></FONT></DIV>
<DIV><FONT size=3D2><FONT face=3DTahoma color=3D#800080><STRONG>By Prof. An=
is Ahmad,=20
Ph.D.</STRONG></FONT><BR></FONT><A href=3D"" target=3D_blank><FONT=20
size=3D2>http://www.icna.org/tm/greatmuslim1.htm</FONT></A><FONT face=3DVer=
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color=3D#000080 size=3D2>&nbsp;</FONT></DIV>
<DIV><FONT face=3DVerdana color=3D#000080 size=3D2><A=20
href=3D"">http://www.youngmuslims.ca/biographies/display.asp?ID=3D5</A></FO=
NT></DIV>
<DIV><FONT face=3DVerdana color=3D#000080 size=3D2></FONT>&nbsp;</DIV><FONT=
=20
face=3DVerdana color=3D#000080 size=3D2>
<P><FONT size=3D2><IMG src=3D"http://www.youngmuslims.ca/images/maududi.jpg=
"=20
align=3Dleft>The roots of Islamic reawakening in the twentieth century are =
often=20
traced in the Muslim response to the western colonialism in Asia and Africa=
.=20
While it may be one contributory factor in the case of a few Muslim countri=
es, a=20
global Islamic reassertion, we notice as a phenomenon even in countries, wh=
ich=20
were not colonialized by the western imperialists. This calls for search of=
 more=20
important reasons other than the often-repeated reactionary thesis. The=20
interpretation of Islamic reawakening as a reaction to the European colonia=
lism=20
though, recognizes Islamic reawakening as historical reality, at the same t=
ime=20
marginalizes the existence of Islamic reawakening in its own rights.</FONT>=
</P>
<P><FONT size=3D2>A serious study of the Islamic sources, the Qur=92an and =
the=20
sunnah will show that Islam as the way of life and a total system has an in=
nate=20
tendency to activate and reinvigorate from within, the process of Islamic=20
re-assertion. The dynamic principle responsible for these phenomena is ment=
ioned=20
in the prophetic hadith as ijtihad (systematic and innovative thinking).=20
Whenever the Muslim ummah faced periods of depression, and decline it was w=
ith=20
the help of ijtihad or sometimes jihad that a new life in the ummah was inf=
used.=20
Indeed Nineteenth Century was a pend of political, economic, and intellectu=
al=20
decline in the ummah. Nevertheless, we cannot think of a century in which a=
t=20
least a few towering Islamic personalities did not emerge to lead the ummah=
 out=20
of its temporary crisis with the help of ijtihad.</FONT></P>
<P><FONT size=3D2>The crisis the ummah faced in the 20th century was encoun=
tered=20
in a profound manner by the great exegete Sayyid Abul Ala Maududi (1903-197=
9).=20
He pioneered a movement ijtihad at the level of thought and institution bui=
lding=20
and offered an ideological alternative to the modern world. Aware of the im=
pact=20
of ideological challenges of the Capitalist, Marxist and Fascists ideologie=
s of=20
the 19th century Europe, Sayyid Maududi encountered the challenge at three=
=20
different levels. First one was at the level of ideology. The capitalists a=
nd=20
Marxist ideologies, claim to have ultimate answer to the man=92s economic, =
social=20
and political problems. The rise of Europe as a political power was also=20
interpreted as its ideological supremacy on the other systems. Nevertheless=
 the=20
capitalist and the Marxists ideologies within the Twentieth Century saw thi=
s=20
failure in realizing their utopian heaven on earth. First important contrib=
ution=20
of Sayyid Maududi relates with his articulation of the Islamic vision of a=
=20
society, economy, and state. While offering a critique of the European=20
ideologies Sayyid Maududi, also offered at a positive level an alternative=
=20
Islamic ideological framework. Meeting the challenges of modernity, perhaps=
 no=20
other Muslim intellectual in the 19th and 20th century offered such elabora=
te=20
ideas on political, economic and social dimensions of Islam as we find its =
in=20
the writings of Sayyid Maududi.</FONT></P>
<P><FONT size=3D2>Sayyid Maududi apparently holds the views that western=20
ideologies can only be defeated at an intellectual level. This is why with =
a=20
deep understanding and first hand knowledge of the Capitalists, Socialists =
and=20
Fascists ideologies, he highlighted Islamic system of thought in his remark=
able=20
works entitles Sud (usury or interest), Islamic civilization it genesis and=
=20
principles, Tafhimat, al-Jihad fi allslam and Tanqihat. While understanding=
 the=20
applied aspects of Islamic political, economics and social system, he offer=
s a=20
critical evaluation of the Capitalists and Socialists Ideologies.</FONT></P=
>
<P><FONT size=3D2>In order to introduce and elaborate on the basic Qur=92an=
ic=20
concepts he produced a monumental exegesis of Qur=92an entitled Tafhimul Qu=
r=92an=20
while further elaboration was done on certain basic Qur=92anic themes in hi=
s books=20
Four Basic Terms of the Qur=92an and Islamic Ibadat par aik Tehqiqi Nazr. T=
he=20
purpose of his Tafseer of the Qur=92an is not to go in academic and histori=
cal=20
discussions but to use historical background and contextual analysis for=20
discovering relevance of the Qur=92anic instructions with contemporary=20
situation.</FONT></P>
<P><FONT size=3D2>The ideological contribution made by Sayyid Maududi appea=
rs to=20
be one of the major factors behind the global Islamic reawakening. While he=
=20
produced his work essentially in Urdu his ideas wee translated into Arabic,=
=20
Persian, Turkish, english, French and German languages within first two dec=
ades=20
of his establishing the movement for Islamic revival in the Pakistan=20
sub-continent. By late 1950s he was already an internationally known spokes=
=20
person for Islam as the ideology of future. It was due to his clarity of th=
ought=20
and systematic approach in presenting Islamic system that young intellectua=
ls in=20
Sudan, Iran, Middle East with their given situations.</FONT></P>
<P><FONT size=3D2>The second major contribution made by him was launching o=
f a=20
movement for Ishah in the sub-continent Pakistan. With an humble beginning =
in=20
1941 the movement soon spread all over the sub continent and was able to at=
tract=20
mostly educated class among its membership. The primary objective of the=20
movement was transformation of the individual through social action program=
=20
leading to a change in the institutions of society economy and state. He=20
developed an integrative approach for this institutional change in society.=
=20
Unlike the traditional approach of self-purification, acquiring spiritualit=
y, or=20
causing a popular movement for change the Islah movement founded by him foc=
used=20
on an comprehensive change in society. This indeed included political progr=
am.=20
Nevertheless the political program was not its one and only objective. It w=
as a=20
part of the total social change for which ideological roots were provided=20
through a deep study of the Qur=92an and the sunnah. It is remarkable that =
no=20
other Muslim intellectual in the 20th century was able to articulate Islami=
c=20
political system as pragmatically as was done by him. His books Islamic Sta=
te,=20
Islamic law and Constitution, Khilaft-o-Mulukiat, How to establish an Islam=
ic=20
State, and many other articles he wrote on applied aspects of Islamic polit=
ical=20
system provide an evidence to this observation. While people like Iqbal,=20
Afghani, and Khomeni did talk about the need of Muslim political unity, or=
=20
obligation of Muslims to establish political authority. Non of them was abl=
e to=20
provide a blue print for Islamic political change. Sayyid Maududi on the ot=
her=20
hand was able to outline step by step process for social and political chan=
ge=20
leading to a just social order.</FONT></P>
<P><FONT size=3D2>Another remarkable contribution of Sayyid Maududi is the=
=20
development of a climate in the movement of Jamat-e-Islami, in which the=20
personal charisma of the leader was practically marginalised while talent o=
f=20
critical thinking in the membership was elevated. Through his writings and=
=20
institutional development of a movement of islah he removed from minds of h=
is=20
followers. The reverence and intellectual infallibility of the leadership, =
which=20
is normal in the movements, found by towering personalities. This aspect al=
so=20
lead to marginalization of any tendency for extremism or fundamentalism wit=
hin=20
the movement and in its auxiliaries developed under influence of his=20
thought.</FONT></P>
<P><FONT size=3D2>It is rather unfortunate that people who have never taken=
 time=20
to study the thought, the person and the movement of Sayyid Maududi draw a =
haste=20
judgement that his call for ijtihad based on the Islamic sources namely the=
=20
Qur=92an and the sunnah lead to what has been termed fundamentalism by seve=
ral=20
Christian scholars. The term fundamentalism has great relevance with the=20
Christian theology. Particularly in the early 20th century Christian though=
t the=20
movement of literalism and going back to Bible for the personal salvation o=
f the=20
individual, lead to extremism and a dogmatic attitude among its followers. =
On=20
the other hand, it has no relevance with a system of thought in which the c=
all=20
to go back to the Qur=92an and the sunnah requires rational exercise of ift=
ihad,=20
in solving contemporary problems. This process can best be interpreted as a=
=20
dynamic systematic approach in meeting the challenges of modernity thus can=
not=20
be interpreted as "fundamentalism."</FONT></P>
<P><FONT size=3D2>Sayyid Maududi pioneers through his intellectual and=20
institutional contribution a movement for ijtihad in economic, political an=
d=20
social sectors. It is unfair to brand his ideas and the movement, due to hi=
s=20
call to go back to the Qur=92an and the sunnah certain others groups, as=20
fundamentalist. These groups when they call for going back to Qur=92an and =
the=20
sunnah often mean observing strictly the ways of doing things by the salaf.=
 The=20
movements which call for formal conformity with the way of the living of th=
e=20
salaf may lead to a fossilization of though, while movement which calls for=
=20
islah and ijtihad lead to progress, development and modernity.</FONT></P>
<P><FONT size=3D2>Islam essentially is a movement of social change and real=
ization=20
of social justice for the whole of mankind. It is not a backward looking=20
movement. Qur=92an and the sunnah provide guiding light for the structuring=
 of=20
future through the system of shariah, Islamic thought, and Islamic state.=20
Therefore, movements for islah and ijtihad due to their concern for future =
role=20
of Islam, substantially, cannot be categorized as backward looking or=20
fundamentalist. The intellectual and institutional contribution of Sayyid=20
Maududi in the Islamic thought, is sometimes compared with the contribution=
 made=20
by some secular scholars in the European intellectual tradition such as Kar=
l=20
Marx and Sigmund Freud. However, Maududi was not a person who confined his =
ideas=20
to one discipline. He covered a larger spectrum of knowledge than any one o=
f the=20
above scholars, who did play a remarkable role in shaping the mind of moder=
n=20
Europe. Sayyid Maududi=92s contribution to the global Islamic reawakening i=
s yet=20
to be properly evaluated and understood in the light of the emergence of=20
movements of re-assertion in North America, Europe, Africa and Asia.</FONT>=
</P>
<P><FONT size=3D2>The task calls for an institute to be devoted to the stud=
y of=20
his and two hundred works translated in on twenty-eight languages. The most=
=20
appropriate time for founding of such an institute may be the beginning of =
the=20
new century when we also complete one hundred years of his birth in Septemb=
er=20
2003.</FONT></P>
<P align=3Dleft><STRONG><FONT color=3D#800000 size=3D4><A href=3D"">Detaile=
d biography=20
on Maududi's life</A></FONT></STRONG></P>
<P align=3Dleft><B><FONT face=3D"Verdana, Arial, Helvetica, sans-serif"=20
color=3D#990000 size=3D4>Sayyid Abul Ala Maududi (1903-1979)</FONT></B></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>Abul Ala w=
as born=20
on Rajab 3, 1321 AH (September 25, 1903 AD) in Aurangabad, a well-known tow=
n in=20
the former princely state of Hyderabad (Deccan), presently Maharashtra, Ind=
ia.=20
Born in a respectable family, his ancestry on the paternal side is traced b=
ack=20
to the Holy Prophet Muhammad (peace and blessing of Allah be on him).=20
<BR><BR>The family had a long-standing tradition of spiritual leadership an=
d a=20
number of Maududi=92s ancestors were outstanding leaders of Sufi Orders. On=
e of=20
the luminaries among them, the one from whom he derived his family name, wa=
s=20
Khawajah Qutb al-Din Maudud (d. 527 AH), a renowned leader of the Chishti S=
ufi=20
Order. Maududi=92s forefathers had moved to the Subcontinent from Chisht to=
wards=20
the end of the 9th century of the Islamic calendar (15th century of the=20
Christian calendar). The first one to arrive was Maududi=92s namesake, Abul=
 Ala=20
Maududi (d. 935 AH).Maududi=92s father, Ahmad Hasan, born in 1855 AD, a law=
yer by=20
profession, was a highly religious and devout person. Abul Ala was the youn=
gest=20
of his three sons. </FONT></P>
<P></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>Educati=
onal=20
&amp; Intellectual Growth:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>After acqu=
iring=20
early education at home, Abul Ala was admitted in Madrasah Furqaniyah, a hi=
gh=20
school which attempted to combine the modern Western with the traditional=20
Islamic education. After successfully completing his secondary education, y=
oung=20
Abul Ala was at the stage of undergraduate studies at Darul Uloom, Hyderaba=
d,=20
when his formal education was disrupted by the illness and eventual death o=
f his=20
father. This did not deter Maududi from continuing his studies though these=
 had=20
to be outside of the regular educational institutions. By the early 1920s, =
Abul=20
Ala knew enough Arabic, Persian and English, besides his mother-tongue, Urd=
u, to=20
study the subjects of his interest independently. Thus, most of what he lea=
rned=20
was self-acquired though for short spells of time he also received systemat=
ic=20
instruction and guidance from some competent scholars. Thus, Maududi=92s=20
intellectual growth was largely a result of his own effort and the stimulat=
ion=20
he received from his teachers. Moreover, his uprightness, his profound rega=
rd=20
for propriety and righteousness largely reflect the religious piety of his=
=20
parents and their concern for his proper moral upbringing.</FONT></P>
<P align=3Dcenter><IMG height=3D309 src=3D"http://www.abulala.com/maud_b.jp=
g"=20
width=3D350></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>Involve=
ment in=20
Journalism:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>After the=
=20
interruption of his formal education, Maududi turned to journalism in order=
 to=20
make his living. In 1918, he was already contributing to a leading Urdu=20
newspaper, and in 1920, at the age of 17, he was appointed editor of Taj, w=
hich=20
was being published from Jabalpore, a city in the province now called Madhy=
a=20
Pradesh, India. Late in 1920, Maududi came to Delhi and first assumed the=20
editorship of the newspaper Muslim (1921-23), and later of al-Jam=92iyat=20
(1925-28), both of which were the organs of the Jam=92iyat-i =91Ulama-i Hin=
d, an=20
organisation of Muslim religious scholars. Under his editorship, al-Jam=92i=
yat=20
became the leading newspaper of the Muslims of India.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>Interes=
t in=20
Politics:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>Around the=
 year=20
1920, Maududi also began to take some interest in politics. He participated=
 in=20
the Khilafat Movement, and became associated with the Tahrik-e Hijrat, whic=
h was=20
a movement in opposition to the British rule over India and urged the Musli=
ms of=20
that country to migrate en masse to Afghanistan. However, he fell foul of t=
he=20
leadership of the movement because of his insistence that the aims and stra=
tegy=20
of the movement should be realistic and well-planned. Maududi withdrew more=
 and=20
more into academic and journalistic pursuits.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>First=20
Book:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>During 192=
0-28,=20
Maulana Maududi also translated four different books, one from Arabic and t=
he=20
rest from English. He also made his mark on the academic life of the=20
Subcontinent by writing his first major book, al-Jihad fi al-Islam. This is=
 a=20
masterly treatise on the Islamic law of war and peace. It was first seriali=
sed=20
in al-Jam=92iyat in 1927 and was formally published in 1930. It was highly=
=20
acclaimed both by the famous poet-philosopher Muhammad Iqbal (d. 1938) and=
=20
Maulana Muhammad Ali Jauhar (d. 1931), the famous leader of the Khilafat=20
Movement. Though written during his =9220s, it is one of his major and most=
 highly=20
regarded works.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B><A=20
href=3D"">Research &amp; Writings:</A></B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>After his=
=20
resignation from al-Jam=92iyat in 1928, Maududi moved to Hyderabad and devo=
ted=20
himself to research and writing. It was in this connection that he took up =
the=20
editorship of the monthly Tarjuman al-Qur=92an in 1933, which since then ha=
s been=20
the main vehicle for the dissemination of Maududi=92s ideas. He proved to b=
e a=20
highly prolific writer, turning out several scores of pages every month.=20
Initially, he concentrated on the exposition of ideas, values and basic=20
principles of Islam. He paid special attention to the questions arising out=
 of=20
the conflict between the Islamic and the contemporary Western whorl. He als=
o=20
attempted to discuss some of the major problems of the modern age and sough=
t to=20
present Islamic solutions to those problems. He also developed a new method=
ology=20
to study those problems in the context of the experience of the West and th=
e=20
Muslim world, judging them on the theoretical criterion of their intrinsic=
=20
soundness and viability and conformity with the teachings of the Qur=92an a=
nd the=20
Sunnah. His writings revealed his erudition and scholarship, a deep percept=
ion=20
of the significance of the teachings of the Qur=92an and the Sunnah and a c=
ritical=20
awareness of the mainstream of Western thought and history. All this brough=
t a=20
freshness to Muslim approach to these problems and lent a wider appeal to h=
is=20
message.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>In the mid=
 =9230s,=20
Maududi started writing on major political and cultural issues confronting =
the=20
Muslims of India at that time and tried to examine them from the Islamic=20
perspective rather than merely from the viewpoint of short-term political a=
nd=20
economic interests. He relentlessly criticised the newfangled ideologies wh=
ich=20
had begun to cast a spell over the minds and hearts of his brethren-in-fait=
h and=20
attempted to show the hollowness of those ideologies. In this connection, t=
he=20
idea of nationalism received concerted attention from Maududi when he force=
fully=20
explained its dangerous potentialities as well as its incompatibility with =
the=20
teachings of Islam. Maududi also emphasised that nationalism in the context=
 of=20
India meant the utter destruction of the separate identity of Muslims. In t=
he=20
meantime, an invitation from the philosopher-poet Allama Muhammad Iqbal=20
persuaded him to leave Hyderabad and settle down at a place in the Eastern =
part=20
of Punjab, in the district of Pathankot. Maududi established what was=20
essentially an academic and research centre called Darul-Islam where, in=20
collaboration with Allama Iqbal, he planned to train competent scholars in=
=20
Islamics to produce works of outstanding quality on Islam, and above all, t=
o=20
carry out the reconstruction of Islamic Thought.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>Foundin=
g the=20
Party:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>Around the=
 year=20
1940, Maududi developed ideas regarding the founding of a more comprehensiv=
e and=20
ambitious movement and this led him to launch a new organisation under the =
name=20
of the Jamaat-e-Islami. Maududi was elected Jamaat=92s first Ameer and rema=
ined so=20
till 1972 when he withdrew from the responsibility for reasons of health.=20
</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>Struggl=
e &amp;=20
Persecution:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>After migr=
ating to=20
Pakistan in August 1947, Maududi concentrated his efforts on establishing a=
=20
truly Islamic state and society in the country. Consistent with this object=
ive,=20
he wrote profusely to explain the different aspects of the Islamic way of l=
ife,=20
especially the socio-political aspects. This concern for the implementation=
 of=20
the Islamic way of life led Maududi to criticise and oppose the policies pu=
rsued=20
by the successive governments of Pakistan and to blame those in power for=20
failing to transform Pakistan into a truly Islamic state. The rulers reacte=
d=20
with severe reprisal measures. Maududi was often arrested and had to face l=
ong=20
spells in prison. </FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>During the=
se years=20
of struggle and persecution, Maududi impressed all, including his critics a=
nd=20
opponents, by the firmness and tenacity of his will and other outstanding=20
qualities. In 1953, when he was sentenced to death by the martial law=20
authorities on the charge of writing a seditious pamphlet on the Qadyani=20
problem, he resolutely turned down the opportunity to file a petition for m=
ercy.=20
He cheerfully expressed his preference for death to seeking clemency from t=
hose=20
who wanted, altogether unjustly, to hang him for upholding the right. With=
=20
unshakeable faith that life and death lie solely in the hands of Allah, he =
told=20
his son as well as his colleagues: "If the time of my death has come, no on=
e can=20
keep me from it; and if it has not come, they cannot send me to the gallows=
 even=20
if they hang themselves upside down in trying to do so." His family also=20
declined to make any appeal for mercy. His firmness astonished the governme=
nt=20
which was forced, under strong public pressure both from within and without=
, to=20
commute the death sentence to life imprisonment and then to cancel=20
it.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>Intelle=
ctual=20
Contribution:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>Maulana Ma=
ududi has=20
written over 120 books and pamphlets and made over a 1000 speeches and pres=
s=20
statements of which about 700 are available on record.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>Maududi=92=
s pen was=20
simultaneously prolific, forceful and versatile. The range of subjects he=20
covered is unusually wide. Disciplines such as Tafsir, Hadith, law, philoso=
phy=20
and history, all have received the due share of his attention. He discussed=
 a=20
wide variety of problems C political, economic, cultural, social, theologic=
al=20
etc. C and attempted to state how the teachings of Islam were related to th=
ose=20
problems. Maududi has not delved into the technical world of the specialist=
, but=20
has expounded the essentials of the Islamic approach in most of the fields =
of=20
learning and inquiry. His main contribution, however, has been in the field=
s of=20
the Qur=92anic exegesis (Tafsir), ethics, social studies and the problems f=
acing=20
the movement of Islamic revival. His greatest work is his monumental tafsir=
 in=20
Urdu of the Qur=92an, Tafhim al-Qur=92an, a work he took 30 years to comple=
te. Its=20
chief characteristic lies in presenting the meaning and message of the Qur=
=92an in=20
a language and style that penetrates the hearts and minds of the men and wo=
men=20
of today and shows the relevance of the Qur=92an to their everyday problems=
, both=20
on the individual and societal planes. He translated the Qur=92an in direct=
 and=20
forceful modern Urdu idiom. His translation is much more readable and eloqu=
ent=20
than ordinary literal translations of the Qur=92an. He presented the Qur=92=
an as a=20
book of guidance for human life and as a guide-book for the movement to=20
implement and enforce that guidance in human life. He attempted to explain =
the=20
verses of the Qur=92an in the context of its total message. This tafsir has=
 made a=20
far-reaching impact on contemporary Islamic thinking in the Subcontinent, a=
nd=20
through its translations, even abroad.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>The influe=
nce of=20
Maulana Maududi is not confined to those associated with the Jamaat-e-Islam=
i.=20
His influence transcends the boundaries of parties and organisations. Maudu=
di is=20
very much like a father-figure for Muslims all over the world. As a scholar=
 and=20
writer, he is the most widely read Muslim writer of our time. His books hav=
e=20
been translated into most of the major languages of the world C Arabic, Eng=
lish,=20
Turkish, Persian, Hindi, French, German, Swahili, Tamil, Bengali, etc. C an=
d are=20
now increasingly becoming available in many more of the Asian, African and=
=20
European languages. </FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>Travels=
 &amp;=20
Journeys Abroad:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>The severa=
l=20
journeys which Maududi undertook during the years 1956-74 enabled Muslims i=
n=20
many parts of the world to become acquainted with him personally and apprec=
iate=20
many of his qualities. At the same time, these journeys were educative for=
=20
Maududi himself as well as they provided to him the opportunity to gain a g=
reat=20
deal of first-hand knowledge of the facts of life and to get acquainted wit=
h a=20
large number of persons in different parts of the world. During these numer=
ous=20
tours, he lectured in Cairo, Damascus, Amman, Makkah, Madinah, Jeddah, Kuwa=
it,=20
Rabat, Istanbul, London, New York, Toronto and at a host of international=20
centres. During these years, he also participated in some 10 international=
=20
conferences. He also made a study tour of Saudi Arabia, Jordan (including=20
Jerusalem), Syria and Egypt in 1959-60 in order to study the geographical=20
aspects of the places mentioned in the Qur=92an. He was also invited to ser=
ve on=20
the Advisory Committee which prepared the scheme for the establishment of t=
he=20
Islamic University of Madinah and was on its Academic Council ever since th=
e=20
inception of the University in 1962.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>He was als=
o a=20
member of the Foundation Committee of the Rabitah al-Alam al-Islami, Makkah=
, and=20
of the Academy of Research on Islamic Law, Madinah. In short, he was a towe=
r of=20
inspiration for Muslims the world over and influenced the climate and patte=
rn of=20
thought of Muslims, as the Himalayas or the Alps influence the climate in A=
sia=20
or Europe without themselves moving about.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2><B>His Las=
t=20
Days:</B></FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>In April 1=
979,=20
Maududi=92s long-time kidney ailment worsened and by then he also had heart=
=20
problems. He went to the United States for treatment and was hospitalised i=
n=20
Buffalo, New York, where his second son worked as a physician. Even at Buff=
alo,=20
his time was intellectually productive. He spent many hours reviewing Weste=
rn=20
works on the life of the Prophet and meeting with Muslim leaders, their=20
followers and well-wishers.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>Following =
a few=20
surgical operations, he died on September 22, 1979 at the age of 76. His fu=
neral=20
was held in Buffalo, but he was buried in an unmarked grave at his residenc=
e=20
(Ichra) in Lahore after a very large funeral procession through the=20
city.</FONT></P>
<P><FONT face=3D"Verdana, Arial, Helvetica, sans-serif" size=3D2>May Allah =
bless him=20
with His mercy for his efforts and reward him amply for the good that he ha=
s=20
rendered for the nation of Islam (Ummah).</FONT></P>
<DIV><FONT face=3DVerdana color=3D#000080 size=3D2>+++</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3DVerdana color=3D#000080 size=3D2>
<TABLE cellSpacing=3D0 cellPadding=3D0 width=3D"100%" border=3D0>
  <TBODY>
  <TR>
    <TD vAlign=3Dtop width=3D82><A href=3D""><IMG height=3D66=20
      src=3D"http://www.youngmuslims.ca/images/featured/biographies.gif" wi=
dth=3D82=20
      border=3D0></A></TD>
    <TD width=3D7>&nbsp;</TD>
    <TD class=3DpaddedTD vAlign=3Dtop bgColor=3D#d7ebff>
      <DIV><STRONG><FONT color=3D#008000 size=3D5></FONT></STRONG>&nbsp;</D=
IV>
      <DIV><STRONG><FONT color=3D#008000 size=3D5><A href=3D"">Great people=
 of Islamic=20
      revival.</A></FONT></STRONG></DIV></TD></TR></TBODY></TABLE></FONT></=
DIV>
<DIV><FONT face=3DVerdana color=3D#000080 size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT face=3DVerdana color=3D#000080 size=3D2></FONT>&nbsp;</DIV>
<DIV><FONT face=3DVerdana color=3D#000080 size=3D2>
<LI><A href=3D""><STRONG>Al-Ghazaly =96 The Man of Da`wah</STRONG></A></B> =
<BR>"Lack=20
of a sense of culture for a religious scholar is more dangerous than a lack=
 of=20
blood cells for a weak patient. A caller to Allah has to read about virtual=
ly=20
everything. He or she has to read the books of belief and the books of athe=
ism,=20
the books of Sunnah and the books of philosophy. In short, to read about al=
l=20
schools of human thought is how one gains experience in life." </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>Alija Izetbegovic</STRONG></A></B> <BR>"Do we want=
 the=20
Muslim people to leave their going-around-in-circles, their dependence,=20
backwardness, and poverty? Then we show clearly which path will take us to =
that=20
goal: establishing Islam in every field in the personal life of the individ=
ual,=20
in family and society=85and the establishment of a unique Islamic community=
 from=20
Morocco to Indonesia." </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>Bedi=FCzzaman Said Nursi</STRONG></A></B> <BR>"The=
re is an=20
apparent burden in worship, but there is an ease and lightness in its meani=
ng=20
that defies description. For in the prescribed prayers the worshipper decla=
res,=20
=93I bear witness that there is no god but God.=94 That is to say, he finds=
 the door=20
of a treasury of mercy in everything because he is believing and saying, =
=93There=20
is no Creator and Provider other than Him. Harm and benefit are in His hand=
. He=20
is both All-Wise; He does nothing in vain, and He is All-Compassionate; His=
=20
bounty and mercy are abundant.=94 And he knocks on the door with his suppli=
cation.=20
Moreover, he sees that everything is subjugated to the command of his own=20
Sustainer, so he takes refuge in Him. He places his trust in Him and relies=
 on=20
Him, and is fortified against every disaster; his belief gives him complete=
=20
confidence." </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>El-Hajj Malik el-Shabazz (Malcolm X)</STRONG></A><=
/B>=20
<BR>"America needs to understand Islam, because this is one religion that e=
rases=20
from its society, the Race problem!" </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>Hasan Al-Banna</STRONG></A></B> <BR>"Wasting time =
and=20
effort in investigating trivial matters that will not lead to action is=20
prohibited in Islam. This category includes debating minute aspects of ruli=
ngs=20
in cases which have never occurred, investigating the meaning of the Qur'an=
ic=20
verses which are still beyond the scope of human knowledge (the mutashabiha=
at=20
verses), and differentiating between the companions (Sahabah) of the Prophe=
t or=20
investigating the instances of disagreement that took place among them. Eve=
ry=20
sahabi (may Allah be pleased with them all) has the honour and distinction =
of=20
being a companion of the Messenger of Allah (peace be upon him), and to eac=
h is=20
the recompense of his motives." </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>Ibn Qayyim Al-Jawziyyah</STRONG></A></B> <BR>"Thro=
ugh=20
patience and poverty one attains leadership in religion. The seeker of Trut=
h=20
needs the will that inspires him and pushes him upward and knowledge that l=
eads=20
and guides him." </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>Khurram Murad</STRONG></A></B> <BR>"Our heart beat=
s=20
approximately 67 times a minute, every time it wants to beat, it asks Allah=
, am=20
I permitted to beat? If Allah says yes, it beats and if He says no then the=
 life=20
ends." </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>Sayyid Qutb</STRONG></A></B> <BR>"In the scale of =
God,=20
the true weight is the weight of faith; in God's market the only commodity =
in=20
demand is the commodity of faith. The highest form of triumph is the victor=
y of=20
soul over matter, the victory of belief over pain, and the victory of faith=
 over=20
persecution." </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>Syed Abul Ala Maududi</STRONG></A></B> <BR>"Islam =
has not=20
lost its intrinsic values and it is as dynamic today as it was yesterday. O=
nly,=20
the people have lost the understanding of Islam, and they are not conscious=
 of=20
its superiority over other ideologies." </LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>
<LI><A href=3D""><STRONG>Syed Abul Hasan Ali Nadvi</STRONG></A></B> <BR>"Yo=
u must=20
present a model and an ideal way of life which may make them (the non-Musli=
ms)=20
interested in studying Islaam, and eager to know the source of your Guidanc=
e=20
which has enabled you to follow a particular way of life and worldview."=20
</LI></DIV>
<DIV>&nbsp;</DIV>
<DIV>&nbsp;</DIV></FONT></FONT></FONT></DIV></FONT></DIV></tt>



=20=20

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