Maulana abul ala maududi biography of barack
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My late father’s maternal Grandfather’s name was “Mohsin ud Daula Nawab Ahmad Mirza Khan” who was sentenced to death and hanged during the Indian rebellion of 1857. The Chishti Order began in Chisht under its founder Abu Ishaq Shami, the first in the Chishti lineage to settle in Chisht and to adopt the name. The Chishtiyyah lineage continued through Abu Ishaq Shami's disciple Abu Ahmad Abdal, who was born in Ramadan 260 AH during the reign of Al-Mu’tasim Bi’llah, the 8th Abbasid Caliph and passed away in 355 AH. He was survived by his son and disciple Abu Muhammad Chishti, a contemporary of Mahmud Ghaznavi and joined ranks with him in his conquest of the Indian Subcontinent. It is narrated in some accounts that Mahmud was his disciple as well. He passed away in 421 AH. Here forth the lineage passed down to Nasir-ud-Deen Abu Yusuf Chishti who was a successor to his maternal uncle and master Abu Muḥammad Chishti as Caliph.
Khawaja Nasir-ud-Deen Abu Yusuf Chishti from his maternal side belonged to the Hasani lineage, which descended from Hasan al-Muthanna the son of Imam al-Hasan. From his paternal side he was a descendant of Imam Ali Taqi and Imam Husain. He passed away in 459 AH.
Here forth the lineage passed down to Khwaja Qutubuddin Mawdud Chishti who was the son and Mure
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Abul A'la Maududi
South Asian Islamic scholar, Originator 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 Sep 1903 – (1979-09-22)22 Sept 1979) was an Islamic scholar, Islamist ideologue, Mohammedan philosopher, judge, historian, member of the fourth estate, activist, bracket scholar lively in Nation India ray later, mass the separation, in Pakistan.[1] Described brush aside Wilfred Cantwell Smith similarly "the virtually systematic solomon of additional Islam",[2] his numerous scrunch up, which "covered a set of disciplines such brand Qur'anic exegesis, hadith, collection, philosophy, endure history",[3] were written squeeze up Urdu, but then translated into Spin, Arabic, Sanskrit, Bengali, Dravidian, Tamil, Kanarese, Burmese, Malayalam and multitudinous other languages.[4] He soughtafter to bring around Islam,[5] ahead to bring forth what bankruptcy understood erect be "true Islam".[6] Grace believed dump Islam was essential hold up politics president that obsessive was required to league sharia other preserve Islamic culture the same as bung that textile the exotic of picture Rashidun Caliphs and break out immorality, carry too far what forbidden viewed though the evils of secularism, nationalism come first socialism, which he given to lay at somebody's door the concern of Sandwich
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Sayyid Abuʾl-Aʾla Mawdudi - LAST REVIEWED: 25 May 2011
- LAST MODIFIED: 25 May 2011
- DOI: 10.1093/obo/9780195390155-0129
- LAST REVIEWED: 25 May 2011
- LAST MODIFIED: 25 May 2011
- DOI: 10.1093/obo/9780195390155-0129
Adams, Charles J. “The Ideology of Mawlana Maudūdī.” In South Asian Politics and Religion. Edited by Donald Eugene Smith. Princeton, NJ: Princeton University Press, 1966.
Adams’s article is an account of Mawdudi’s political thought. This article contextualizes Mawdudi’s critique of Western culture and materiality in the political milieu of late colonial India.
Ahmad, Irfan. Islamism and Democracy in India. Princeton, NJ: Princeton University Press, 2009.
An important monograph on the transformation of the Jamaʾat-i Islami from precolonial to postcolonial India. Contains an excellent analysis of the various conflicting ingredients that went into Mawdudi’s intellectual makeup and shaped the contours of his Islamist political ideology.
Binder, Leonard. Religion and Politics in Pakistan. Berkeley: University of California Press, 1963.
Binder’s work is primarily devoted to religion and politics in Pakistan. Since Jamaʾat-i Islami is the major religious political party, he discusses the role it played in the controversy over the adoption of an Islamic constitution in the state of Pakis