Please forward this error abul ala maududi pdf to sharedip-2322918341. Please forward this error screen to sharedip-2322918341. He was the founder of the Jamaat-e-Islami, the largest Islamic organisation in Asia.

He and his party are thought to have been the pioneer in politicizing Islam and generating support for an Islamic state in Pakistan. Aurangabad India, then part of the princely state enclave of Hyderabad, until it returned to India in 1948. He was the youngest of three sons of Maulana Ahmad Hasan, a lawyer by profession. At an early age, until he was nine, Maududi was given home education, he “received religious nurture at the hands of his father and from a variety of teachers employed by him. I do not have the prerogative to belong to the class of Ulema. By virtue of my inner light, I conclude that neither the old school nor the new is totally in the right. Always interested in independence from the British, Maududi lost faith in the Congress Party and its Muslim allies in the 1920s as the party developed an increasingly Hindu identity.

Maududi spent some time in Delhi as a young man but went back to Hyderabad in 1928. It was from 1933 to 1941 that Maududi’s “most important and influential” works were published, according to scholar Seyyed Vali Nasr. Nasr describes his role at the time as a “ideologue” rather than a journalist he was earlier, or the political activist he became after founding his party. In that year he also married Mahmudah Begum, a woman from an old Muslim family with “considerable financial resources”. The family provide financial help and allowed him to devote himself to research and political action, but his wife had “liberated”, modern ways, and at first rode a bicycle and did not observe purdah. She was given greater latitude by Maududi than were other Muslims. Indian National Congress and the Muslim League.

At this time he decided to leave Hyderabad for Northwest India, closer to the Muslim political center of gravity in India. His hope was to make it a “nerve center” of Islamic revival in India, an ideal religious community, providing leaders and the foundation for a genuine religious movement. He wrote to various Muslim luminaries invited them to join him there. In Lahore he was hired by Islamiyah College but was sacked after less than a year for his openly political lectures. British India as a religious political movement to promote Islamic values and practices.

His Mission was supported by eminent scholars such as Maulana Amin Ahsan Islahi, Mualana Muhammad Manzoor Naumani, Maulana Abul Hassan Ali Nudvi and Maulana Naeem Siddiqui. Initially, Maududi opposed the creation of a separate Muslim state in the subcontinent. Muslim League who sought an independent Muslim-majority state. An Islamic state is a Muslim state, but a Muslim state may not be an Islamic state unless and until the Constitution of the state is based on the Qur’an and Sunnah. In particular he opposed the Pakistani state allowing conventional banking and giving too many rights to minorities and Muslims sects such as the Ahmadiyya he considered heretical. With the Partition of India in 1947, the JI was split to follow the political boundaries of new countries carved out of British India.

Philosophy or value system, was a “party”, those who serve in the military are exempted. Over time Maududi became more orthodox in his attitudes, he and the JI participated in a campaign against the Ahmadiyya Community in Pakistan. Maududi suffered from a kidney ailment most of his life. Maududi poured his energy into books – in Lahore he was hired by Islamiyah College but was sacked after less than a year for his openly political lectures. Rechercher les pages comportant ce texte. Review of Maududi and the making of Islamic fundamentalism.

The organisation headed by Maududi became known as Jamaat-i-Islami Pakistan, and the remnant of JI in India as the Jamaat-e-Islami Hind. With the founding of Pakistan, Maududi’s career underwent a “fundamental change”, being drawn more and more into politics, and spending less time on ideological and scholarly pursuits. Although his Jamaat-i Islami party never developed a mass following, it and Maududi did develop significant political influence. In 1951 and again in 1956-7, the compromises involved in electoral politics led to a split in the party over what some members felt were a lowering of JI’s moral standards. In 1953, he and the JI participated in a campaign against the Ahmadiyya Community in Pakistan.

Anti-Ahmadi groups argued that the Ahmadiyya did not embrace Muhammad as the last prophet. Maududi was arrested by the military deployment headed by Lieutenant General Azam Khan and sentenced to death for his part in the agitation. The campaign shifted the focus of national politics towards Islamicity. The 1956 Constitution was adopted after accommodating many of the demands of the JI. However following a coup by General Ayub Khan, the constitution was shelved and Maududi and his party were politically repressed, Maududi being imprisoned in 1964 and again in 1967. The loss led Maududi to withdraw from political activism in 1971 and return to scholarship.

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