Relevant bibliographies by topics / Maudūdī

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Maudūdī'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Maudūdī"

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Zaman, Arshad. "Maulānā Maudūdī and the genesis of Islamic Economics." Turkish Journal of Islamic Economics 8, no. 2 (August 15, 2021): 597–622. http://dx.doi.org/10.26414/a036.

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Maulānā Sayyid Abū’l-A‘lā Maudūdī (1903-1979) is credited with being the founder of Islamic Economics, and having developed the idea of an Islamic Economic System. This article investigates and finds little support for this claim. Moreover, it suggests that these claims not only strain the evidence available, but they also distort Maulānā Maudūdī’s thoughts, and add little either to his formidable stature as one of the most influential Muslim leaders of the twentieth century, or to the dignity of Islam. Instead, it proposes that Maulānā’s economic thought should be viewed as a minor if inextricable component of his social and political vision of a modern Islamic state. Or, as arrangements in law and government for the provision of livelihoods, akin to the German tradition of Polizeiwissenschaft in a Staatswissenschaft, but from the Islamic perspective of commanding the right and forbidding the wrong (especially, allowing wages, rents and profits, but not interest).
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Adelia, Putri. "HAK DAN AKTIVITAS POLITIK WANITA PERSPEKTIF ABŪ AL-A‘LĀ AL-MAUDŪDĪ." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 202–11. http://dx.doi.org/10.15408/ushuluna.v1i2.15342.

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There is an assumption that develops in society that according to religion women have no place in social life and women's role is limited only in the domestic sphere. The implication is that women are not allowed to take roles in the public sphere, such as being educated as equals to men, working outside the home, even taking part in political territory. One of the modern-day Muslim scholars who interpreted the verse as a limitation on women leaving the house was Abū al-A‘lā al-Maudūdī. The author is interested in further examining his interpretation because it is classified into modern commentators but some interpretations related to women seem to be gender biased. This paper will discuss al-Maudūdī's interpretation of the QS. Al-Aḥzāb: 33 this verse is said to be the initial foothold regarding perceptions of restrictions on the movement of women in the public sphere resulting from an understanding of the results of the interpretation of orders for women to always remain at home. Then examine how this interpretation affects women's political activities.
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Zohaib Ahmad. "مریم جمیلہ کی مذہبی تبدیلی کا تجزیاتی مطالعہ." FIKR-O NAZAR فکر ونظر 58, no. 2 (December 31, 2020): 121–51. http://dx.doi.org/10.52541/fn.v58i2.1532.

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Maryam Jameelah was born in an American-Jewish family. She migrated to Pakistan on the invitation of Sayyid Abū al-A‘lā Maudūdī after her conversion to Islam. Earlier studies on her conversion have overlooked the fact that before her embracing Islam, she had opted for atheism and Bahaism as well. Moreover, it is also ignored that during her spiritual journey she had also studied Christianity, Confucianism, Hinduism, and Buddhism. Therefore, it is needed to understand why she adopted atheism, Bahaism, and Islam while rejecting other religions. After analyzing various aspects of her life along with her study of world religions and the contexts in which her conversions took place, the present study argues that her acceptance of Islam is a continuous process rather than a single event which is in fact triggered by a number of incidents.
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Lufaefi, Lufaefi. "MODEL NEGARA DALAM ISLAM: TINJAUAN TAFSĪR MAQĀṢIDĪ." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 150–65. http://dx.doi.org/10.15408/ushuluna.v1i2.15350.

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The Islamic study who until now still raises the pro-cons is about the state model. Sayyid Quṭb, Taqī al-Din al-Nabhāni and Abū A‘lā Al-Maudūdī, are scientists who conclude that Islam has a state model, namely khilāfah islāmiyyah. This first group closes the space for possible state models other than khilāfah islāmiyyah. Until often this idea raises acts of terrorism and anarchism. While in other groups, such as ‘Alī‘ Abd Rāziq, Nurcholis Madjid and Gus Dur are a series voicing their ideas that Islam does not have a particular state model. This article to find the nature of the state model in Islam. The approach used is the interpretation approach maqāṣidi Ṭāhir Ibn ‘Āsyūr. As a result, the Islamic state model in the Koran is the state provided that it meets the principles of the state according to Islam, such as justice, deliberation, charity, social security, peace, security and equality. Whatever country model, as long as it still holds the six principles above, then the essence is the model of an Islamic state.
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Faozan, Akhmad. "Pemikiran Maududi tentang Bank Syariah." International Conference of Moslem Society 1 (October 24, 2016): 280–86. http://dx.doi.org/10.24090/icms.2016.1832.

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One thinker who care about the Muslims’economy is Maududi. Banking problems is one issue that can not escape his attention. It offers a model or banking system in accordance with Islamic principles. According to him, the model or the system can deliver a fair banking concept. Maududi thinking about islamic bank consists of two things, namely the elimination of interest system and profit sharing system in its operations. Although the system was abolished interest of Islamic banking, he remains optimistic that people will still be saving money in the bank. According to Maududi, in the profit sharing system customers will no longer earn interest and instead they will get something in the term is the result. Profit received from the parties developing the bank customer money will be distribute between the bank and the customer in accordance with the agreement. Meanwhile, the background factors Maududi thinking about his obsession about Islamic bank is to stand an Islamic state that would load the Islamic economic system as well.
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Fauzan, Fauzan, Imam Mustofa, and Masruchin Masruchin. "Metode Tafsir Maudu’Ī (Tematik): Kajian Ayat Ekologi." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 13, no. 2 (January 24, 2020): 195–228. http://dx.doi.org/10.24042/al-dzikra.v13i2.4168.

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AbstractAs a holy book, al-Qur'an has function as a law and a way of life for Muslims. In this context, Muslims in modern times have problem in understanding the whole contents of the Qur’an. Therefore, exegetes formulate a method of understanding the Qur'an in line with certain themes or so-called the Maudlu'i interpretation method. This article aims to describe the Maudlu'i interpretation, the problems of the Maudlu'i interpretation, and examples of the Maudlu'i interpretation. This literature review use descriptive qualitative method. The results of the study indicate that the interpretation of Maudlu'i is a method of interpretation that seeks to explain the contents of the Qur'an based on a particular theme. There are three focuses of Maudlu'i interpretation that developed in the 20th century, namely the Maudlu'i method of interpretation which focuses on terminology, the Maudlu'i method of interpretation which focuses on themes or topics in the Qur’an, and the Maudlu'i method of interpretation which focuses on one particular chapter in the Qur’an. Regardless of the dynamics of strengths and weaknesses, Maudlu'i interpretation is more suitable with the living conditions of modern-day Muslims. This study reveal that the Maudlu'i method of interpretation plays an important role in understanding the content of the Qur'an. AbstrakSebagai kitab suci, al-Qur’an berfungsi sebagai undang-undang dan pedoman hidup umat Islam. Dalam konteks ini, umat Islam pada zaman modern seringkali kesulitan dalam memahami isi al-Qur’an secara keseluruhan. Oleh karena itu, para ahli tafsir kemudian merumuskan sebuah metode memahami al-Qur’an sesuai dengan tema-tema tertentu atau yang disebut sebagai metode tafsir Maudlu’i. Artikel ini bertujuan mendeskripsikan tentang Tafsir Maudlu’i, problematika tafsir Maudlu’i, dan contoh tafsir maudlu’i. Kajian pustaka ini dilakukan dengan metode deskriptif kualitatif. Hasil kajian menunjukkan bahwa tafsir Maudlu’i merupakan metode tafsir yang berusaha menjelaskan isi kandungan al-Qur’an berdasarkan tema tertentu. Metode tafsir yang berkembang pada abad 20 tersebut dibagi menjadi 3 kategori, yaitu tafsir maudlu’i yang fokus pada terminologi, tafir maudlu’i yang fokus pada tema atau topik dalam al-Qur’an, dan tafsir maudlu’i yang fokus pada satu surat tertentu dalam al-Qur’an. Terlepas dari dinamika kelebihan dan kekurangannya, tafsir Maudlu’i lebih sesuai dengan kondisi kehidupan umat Islam zaman modern ini. Hasil kajian menyimpulkan bahwa metode tafsir Mau’dlu’i memiliki peran penting dalam memahami isi kandungan al-Qur’an. Kata Kunci: Metode Mauḍu’ī, Tafsir dan Aplikatif.
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Ma'mur, Ilzamuddin. "LINTASAN PEMIKIRAN POLITIK ABUL A'LA AL-MAUDUDI (1903-1979)." ALQALAM 11, no. 59 (April 30, 1996): 31. http://dx.doi.org/10.32678/alqalam.v11i59.629.

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Ma'mur, Ilzamuddin. "ABUL A’LA MAUDUDI: SKETSA BIOGRAFIS IDEOLOG GERAKAN REVIVALIS DI PAKISTAN." ALQALAM 13, no. 67 (October 31, 1997): 9. http://dx.doi.org/10.32678/alqalam.v13i67.494.

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Hamzah, Arief Rifkiawan. "PENDIDIKAN SPIRITUAL DALAM KITAB TUHFAH AL-MAUDŪD BI AHKĀMI AL-MAULŪD KARYA IBNU QAYYIM AL-JAUZIYYAH." Tarbawiyah Jurnal Ilmiah Pendidikan 2, no. 01 (July 5, 2018): 1. http://dx.doi.org/10.32332/tarbawiyah.v15i01.1136.

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Tuhfah Al-Maudūd Bi Ahkāmi Al-Maulūd is one of the books of Ibn Qayyim Al-Jawziyyah which discusses different issues compared to other works. This article examines spiritual education written by Ibn Qayyim Al-Jawziyyah in his book. This study is interesting to do, since the focus of education mostly only penetrated the intellectual intelligence and emotional intelligence, while spiritual intelligence still has not received intense attention in education. Then the study of this book is still not much done in terms of spiritual education. This study is a literature study with the primary source of the book Tuhfah Al-Maudūd Bi Ahkāmi Al-Maulūd and other supporting books of Ibn Qayyim Al-Jawziyyah. The theory that the writer uses here is from Islamic education theory written by Syed Muhammad Naquib Al-Attas and Ramayulis, then about the sprititual intelligence of Ary Ginanjar Agustian and Danah Zohar-Ian Marshall. Based on the theory, Ibn Qayyim views that education is ta'dib, which represents the good of the body and the ruhaniyah. Spiritual intelligence is the first thing parents notice, from before birth until delivery. The educational environment should be designed to avoid bad images, noise, and action that could endanger the child's comfort.
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AHMAD, IRFAN. "Cracks in the ‘Mightiest Fortress’: Jamaat-e-Islami's Changing Discourse on Women." Modern Asian Studies 42, no. 2-3 (March 2008): 549–75. http://dx.doi.org/10.1017/s0026749x07003101.

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AbstractIslamists' ideas about the position of women are readily invoked to portray them as ‘anti-modern’. The operating assumption is that Islamism (mutatis mutandis Islam) sanctions gender hierarchy. In this paper, drawing on ethnographic research and written sources of the Jamaat-e-Islami of India, founded in 1941, I question such assumptions. While defending Islam against the ‘epidemic’ of westernization, Maududi (b. 1903), the Jamaat's founder, called women ‘the mightiest fortress of Islamic culture’. Invoking the Quran and Prophetic traditions, he argued that women should not step outside of the home, and must veil themselves from head to toe. He stood against any political role for women. For decades, Maududi's interpretation went uncontested. However, from the 1970s onwards many members of the Jamaat began to critique Maududi and offered an alternative reading of Islam. They argued that women could indeed leave the home, assume key economic and political roles, unveil their faces, as well as act in films. By highlighting such voices and analysing the sociological coordinates of the contestations within the Jamaat, I underscore the transformation in the Jamaat's discourse. I conclude by discussing whether the critiques of Maududi by his own followers inaugurate an alternative discourse of Islamic feminism.
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Dissertations / Theses on the topic "Maudūdī"

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Sohail, Safdar-Ali. "Quels liens les mutations de la conscience religieuse et les changements politiques? : le cas de la Jamaat islami au Pakistan de 1941 à 1999." Paris 10, 2000. http://www.theses.fr/2000PA100198.

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L'Islam contemporain est l'objet de nombreuses études. Dans la plupart d'entres elles, la tradition islamique y est réduite à une construction monolithique. La nature de la conscience religieuse des membres de la Jasmaat Islami, au sein même du spectre de la tradition islamique, n'a jamais été réellement prise en compte en tant que telle. Les enjeux de d'identité et de distinction qui se révèlent dans une telle approche sont des variables importantes dès lors qu'il s'agit d'évaluer les réalisation de la Jamaat Islami à la fois comme mouvement réformiste et comme parti politique. L'idéologie de Mawdoudi doit être replacée et reconstruite dans le processus de fragmentation de la conscience religieuse tel qu'il a été vécu par les musulmans du sous-continent au tournant du 20ème siècle. Signe de sa permanence, on retrouve cette fragmentation dans le paysage offert par les différends partis et groupes politico-religieux après 1947. La société pakistanaise est marquée par la nature des compromis entre les différentes composantes de la tradition islamique et les différents niveaux d'interaction entre les institutions gouvernementales (judiciaires, législatives, administratives, militaires, financières). La différenciation actuelle du champ culturel et politique pakistanaise en est le produit. Les études systématiques sur cette réalité sociale sont rares. La Jamaat Islami a contribué à modeler cette réalité sociale en même temps qu'elle en est le produit, tant dans la struture de son organisation que dans son mode de fonctionnement. L'évidence des fractures de la réalité sociale pakistanaise se reflète largement dans les objectifs que les militaires se sont donnés après avoir pris le pouvoir en octobre 1999 : remise en servie de l'économie face à l'accroissement des inégalités, intégration nationale, réforme de l'état et restauration de l'ordre public. Que ce soit le gouvernement ou la Jamaat, tous deux promettent, au moins sur le plan du discours, que la réalisation d'un contrat social, alliant autonomie locale et efficacité gestionnaire au centre, assurera prospérité et paix sociale. La capacité et la volonté des pakistanais d'atteindre un tel consensus théorique et de le mettre en pratique, repose pour une bonne part sur l'implication de l'Establishment et des autres groupes sociaux qui demeurent cependant à voir, mais c'est le défi que souhaite relever la Jamaat Islami comme en témoigne l'évolution de sa tratégie.
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Radford, David. ""Blood brothers, sworn enemies" : a comparative study on the ideas of Maulana Maududi (a Muslim) and M.S. Golwalkar (a Hindu), with particular reference to their views on the relationship between religion and the state." 2001. http://arrow.unisa.edu.au:8081/1959.8/48689.

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This thesis is concerned with the ideas of two of the most prominent thinkers within the 'fundamentalist' religious movements that have become so prominent over the last few decades in Pakistan and India; Maulana Maududi of the Muslim Jamaat-I-Islami and M.S. Golwalkar, of the Rashtriya Swayamsevak Sangh. Though both are now dead, their ideas live on in the thinking and deeds of others. This thesis explores a comparison of the ideas of these men and their radical/fundamentalist ideologies with a focus on the way they viewed the relationship between religon and the state. Others have established that such a comparison between significant individuals, who lived in the same historical timeframe, and in this case the same geographical and political contexts, offers valuable insight into the situations/nations in which they were directly involved.
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Books on the topic "Maudūdī"

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Salīm, Sayyid Muḥammad. Sayyid Abūlaʻlā Maudūdī. Lāhaur: Fārān Nashriyāt, 1992.

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Maudoodi, Syed Abul ʻAla. Taʻlīmāt-i Maudūdī. 2nd ed. Lāhaur: Jang Pablisharz, 1991.

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Manṣūr, Fīroz Dīn. Maulānā Maudūdī jā tasavvurāt. Mīrpūr K̲h̲āṣ: Sūmro Pablīkeshani, 2008.

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Maudoodi, Syed Abul ʻAla. Sayyid Maudūdī kā fikrī inqalāb. [Srīnagar]: Markazī Maktabah, Taḥrīk-i Ḥurriyat, 2011.

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Raḥmānī, ʻAbduṣṣamad. Maulānā Maudūdī ke dīnī taṣavvurāt. Lāhaur: Jamʻiyat Pablīkeshanz, 2008.

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Raḥmānī, ʻAbduṣṣamad. Maulānā Maudūdī ke dīnī taṣavvurāt. Lāhaur: Jamʻiyat Pablīkeshanz, 2008.

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Maulānā Maudūdī ke dīnī taṣavvurāt. Lāhaur: Jamʻiyat Pablīkeshanz, 2008.

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Idārah-i Maʻārif-i Islāmī (Lahore, Pakistan), ed. Maulānā Maudūdī kī nas̲r nigārī. Lāhaur: Idārah-i Maʻārif-i Islāmī, 2009.

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Maulānā Maudūdī kī nas̲r nigārī. Lāhaur: Idārah-i Maʻārif-i Islāmī, 2009.

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Manṣūr, Ḳ̲ḥ̲ālid Salīm, and Idārah-i Maʻārif-i Islāmī (Lahore, Pakistan), eds. Abūl Aʻlá Maudūdī: ʻilmī va fikrī mut̤ālaʻah. Lāhaur: Idārah-i Maʻārif-i Islāmī, 2006.

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Book chapters on the topic "Maudūdī"

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Klevesath, Lino. "Islam als System – die Idee des islamischen Staates bei Abul A‛lā Maudūdī und Sayyid Quțb." In Staatsverständnisse in der islamischen Welt, 87–114. Nomos Verlagsgesellschaft mbH & Co. KG, 2012. http://dx.doi.org/10.5771/9783845238395-87.

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"Sheikh Maududi." In Islam, Judaism, and Zoroastrianism, 634. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100480.

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"Maulana (or Mawlana) Maududi." In Islam, Judaism, and Zoroastrianism, 466. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100478.

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Ahmad, Irfan. "The State." In Religion as Critique. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635095.003.0006.

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Combining “contextual studies” by anthropologists and “textual studies” by humanists, Chapter 5 discusses comprehensive critiques of Maududi’s understandings of the state. It focuses on critiques by “traditional” former Jamaat members: Manzur Nomani, Vahiduddin Khan, and Abul Hasan Ali Nadvi as well as critiques by five “modern” Jamaat sympathizers. The aim is not simply to show that individuals critique Maududi but to equally demonstrate how critique is undertaken. How ideas, types of knowledge, forms of authority, language capacity, motivations, the (un)sayable, notions about private and public, hair style, readings of past and future, tears, joy, and much else inform and are played out in the enterprise of critique. That is, critique is connected to a form of life. Critics of Maududi are ambivalent, however. Some agree with the spirit of Maududi’s critical enterprise, but find its relevance skewed in the future. Others differentiate universalist Maududi from nationalist Maududi, to extend the former to encompass concerns and aspirations of humanity beyond the divides of faith and ethnicity. For such critics, Maqāṣid al-sharīʿā, among others, is the medium to pursue such a universalism. Yet others continue to underline the relevance of his ideas for a state by re-interpreting him differently.
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Ahmad, Irfan. "The Message." In Religion as Critique. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635095.003.0005.

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This chapter presents an anthropological account of the key ideas of Maududi, the founder of Jamaat-e-Islami. It first de-reifies the hegemonic portrayals of Maududi as a “fundamentalist” to see him instead as a political thinker. Central to his exposition on Islam were the use of reason, critique, and ijtihād as opposed to taqlīd. It dwells on Maududi’s educational thoughts and evaluation of past scholars—‘Omar bin Abdul Aziz, Imam Ghazali, Ibn Taymiyyah, Shayḳh Ahmad Sirhindi, and Shah Valiullah and his successors. The final section outlines Maududi’s thoughts about cosmology, human nature, and civilization to locate the objective behind the formation of Jamaat. It addresses issues such as the meanings of Allah, the message of the Qurʾān, monotheism, prophecy, jāhiliyat (ignorance), and so on. It also discusses Maududi’s citations from the New Testament and references to Christ’s life to argue how Muhammad’s message and his life resembled earlier prophets, including Jesus. Maududi held that his call for a polity resting on divine sovereignty echoed the teachings of prophets preceding Muhammad. Maududi’s invoking of God’s sovereignty was similar to that of the Protestant politician-thinker Abraham Kuyper in Holland, Catholics in Australia, as well as Bellah’s notion of civil religion.
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"Maududi and the Gendering of Muslim Identity." In Reform and Modernity in Islam. I.B.Tauris, 2013. http://dx.doi.org/10.5040/9780755692729.ch-006.

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Ahmad, Irfan. "The Modes." In Religion as Critique. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635095.003.0004.

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This chapter scripts an alternative genealogy of critique—tanqīd/naqd—in the Islamicate traditions of South Asia in Urdu. Building on the works of Martin Bernal, Michael Herzfeld, and John Keane, it interrogates the prevalent views of Greece as the birthplace of anthropology, democracy, critique, and so on. Subjecting canonical works on Urdu literary criticism and taking, inter alia, Shamsur Rahman Faruqi’s writings as illustration, it documents the secularist and secularizing premise of Urdu literature and how it was designed as distinct from religion but aligned to territorial nationalism. In contrast, central to the alternative genealogy is the premise that God Himself is the source of critique. God sent prophets for reform (iṣlāḥ). To reform was to critique and to critique was to reform. In the "religious" texts and social practices of "traditional" ʿulema thus a different notion of critique emerges—a notion that doesn't reject the Greek, pre-Muhammad, or Western traditions but which simultaneously can't be subsumed within them. The chapter traces elements of this genealogy through the Qurʾān, prophetic lives, and the early community constituted around Muhammad and his companions. Maududi and his interlocutors read, craft, elaborate, configure, update, and modify that tradition of critique.
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