Abu Ala Mawdudi’s words on Islamic law and constitution. This paper is a review of the book titled “The Islamic law and constitution” written by Sayyid Abula’la Maududi. The author was a well-known. Available in the National Library of Australia collection. Author: Maudoodi, Syed Abul `Ala, ; Format: Book; 1 v.

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In Maududi’s view, once one has laq a Muslim, reason no longer has any function of judgement. Donahue and John L. Jaududi he was 11, Maududi was admitted to eighth class directly in Constituution Fawqaniyya Mashriqiyya Oriental High SchoolAurangabadfounded by Shibli Nomania modernist Islamic scholar trying to synthesize traditional Islamic scholarship with modern knowledge, and which awakened Maududi’s long-lasting interest in philosophy particularly from Thomas Arnoldwho also taught the same subject to Muhammad Iqbal as well as natural scienceslike mathematicsphysics and chemistry.

The JI joined an opposition alliance with secular parties, compromising with doctrine to support a woman candidate Fatima Jinnah for president against Khan in You can view this on the NLA website.

In the Library Request this item lsw view in the Library’s reading rooms using your library card. Maududi saw music and dancing as social evils.

Political Theory of Islam ed. From Wikipedia, the free encyclopedia. Maududi proposed forming a Muslim theodemocracy in which Islamic law would guide public policy in all areas of life. Economic System Of Islam.

Abul A’la Maududi

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.

Not included were any rights to differ with its rulers and defy its authority. Archived from the original on 18 April To learn more about how to request items watch this short online video. Since he believed all morality came from religion, this would necessarily mean “the exclusion of all morality, ethics, or human decency from the controlling mechanisms of society.


The campaign shifted the focus of national politics towards Islamicity. To try to see them is wrong and to try to seek their acquaintance is worse.

Formats and Editions of The Islamic law and constitution, []

In Lahore he was hired by Islamiyah College but was sacked after less than a year for his openly political lectures. Islam in the World 2nd ed.

The state can be called a caliphatebut the “caliph” would not be the traditional descendant of the Quraysh tribe [] but Maududi believed the entire Muslim community, a “popular vicegerency”. Obedience to God’s conatitution or will was “the historical controversy that Islam has awakened” throughout the world. When Bhutto attempted to defuse tensions on 16 Aprilhe came to Maududi’s house for consultations.

Catalog Record: The Islamic law and constitution | Hathi Trust Digital Library

The state’s legislature “should consist of a body of such learned men who have the ability and the capacity to interpret Quranic injunctions and who in giving decisions, would not take liberties with the spirit or the letter of the sharia “.

They had busied themselves trying to demonstrate that “Islam is truly reasonable” instead consttiution starting, as he did, from the proposition that “true reason is Islamic”. Constitutiom would make his argument step-by-step with Islamic edicts, rather than attempting maududj excite his audience with oratory. Maududi did not view Islamic history as the history of Islam but as the history of un-Islam or jahiliyah. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way.


Retrieved from ” https: Rather than basing judgement of the quality of a hadith on the number and reliability of the chain of transmission known as isnadHadith where passed on orally before being written down aand the judgments of “generations of muhaddithin ” hadith scholarsMaududi believed in his intuition, and that “with extensive study and practice one can develop a power and can intuitively sense the wishes and desires of the Holy Prophet Maududi traces the root cause of most human misery and calamity to the tendency of men to dominate over other men, either by claiming themselves to be rabbs or ilahs or by investing idols, objects, islzmic parties, ideologies, etc.

Maududi taught that the destruction of the lives and property of others was lamentable part of the great sacrifice of jihadbut that Muslims must follow the Islamic principle that it is better to “suffer a lesser loss to save ourselves from a greater loss”. Outside the pale of the nearest relations between whom marriage is forbidden men and women have been asked not to mix freely with each other and if they do have to have contact with each other they should do so with purdah.

The first was in when he and several other JI leaders were jailed after Maududi objected to the government’s clandestine sponsorship of jihad in Kashmir while professing to observe a ceasefire with India.

Authority and the Islamic stateRoutledgepp.