at-Tazkirah: التذكرة

“And keep reminding, because reminding benefits the believers.” (51:55)

5 Principles of Mr. Maududi


I know the talk delivered by Mufti Muhammad Saeed Ahmad Palanpuri (damat baraktuhum), who teaches Hadith at Darul Uloom Deoband, is a little old but I just listened now to it – after reading a post on Sunni Forum about it.

In this Bayan Mufti Saeed Palanpuri Sahab explains in an excellent way, why the Ulema of Deoband differ with Sayyid Abul Ala Maududi’s ideology on which he founded almost 66 years ago now the sect which is known to us all as Jama’at-e-Islami. But I personally think that what Mufti Sahab is pointing out can be applied to many other sects as well, especially the political-driven ones.

Any of the following five points are enough to go astray.

  1. Are actions or beliefs that all Sahabah (radhiallaho anhum ajmaeen) agreed upon to follow or not? Maududi nor any of his followers answered this yet.
  2. The whole Ummah agrees that “Qutbu Raha” of our entire Deen is the satisfaction of Allah Subhanahu wa Ta’ala. Maududi Sahib replaced this through ‘the establishment of Huqumat-e-Ilahi’.
  3. Islam is not complete without any of the following three: ‘Aqidah, Amaal and Tasawwuf. (Taken from the Hadith in which Jibra’eel comes and asks Muhammad Sallallahu Alayhi Wasallam about Islam, Iman and Ehsan.) Unfortunately seems Jamaat-e-Islami allergic against the latter.
  4. The concept of Modern Islam, including learning and interpretating Qur’an and Ahadith themselves.
  5. With the help of the given Aql (intelligence) one’s supposed to understand the meaning of Qur’an and Ahadith. The other way around is devistating: Qur’an and Ahadith’ meaning is what ones Aql tells.

At the end Mufti Saeed Ahmad Palanpuri (may Allah preserve him and let us benefit from him) says that many ask if Maududi was still a Muslim with such devistating beliefs and concepts, the answer to this is “yes”. But he and his sect are outside of the Ahle Sunnah wal Jama’ah.

May Allah keep us all on the right path – the path of the the Ambiya, the Shuhadah, the Siddiqeen and the Saleheen. Ameen!

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Filed under: 1. 'Aqaid, 5. Tasawwuf, Audio, Qur'an, Sunnah & Hadith

280 Responses

  1. MuhammadAhmad says:

    SubhanALLAH. Good great are these people who decide who will be in Ahle Sunnah wal Jama’ah and who is not. Just for your information, most Muslims discard this Deobandi understanding of ‘Ehsan’ in the hadith by ‘Tasawwuf’. I think that the Maulana himself didn’t study Jamaat Islami’s literature and relied on the negative propaganda his elders gave to him about Syed Madudi. He only said that satisfying ALLAH (SWT) REQUIRES establishing an Islamic state or Huqumat-e-Ilahi. Criticizing this point is just like criticizing someone who calls you to Salah and you say that his objective is Salah, not to satisfy ALLAH (SWT).

    OK I am NOT from Jamaat Islami but the truth is that Deobandi ulema are so jealous of this intelligent thinker, who didn’t study their conventional “500 B.C.” madrassas which teach that using loudspeakers in Salah is NOT allowed (see tableeghi markaz in Rawalpindi, Zakariyyah Masjid). The people like Mufti Muhammad Saeed Ahmad Palanpuri keep on blindly following their ‘elders’ and just want people to do the same by blindly following them.

    Oh sorry did I forget that Islam no more requires any intelligent thinkers but blindly copying robots are better for it now?

  2. Abu Ahmad says:

    Salaams MuhammadAhmad,

    Your diatribe is not even worth a response.

    Al-humDuLillah, the Akaabireen of Deoband are so pious, their actions are a defence for them!

    Was-Salaam

  3. kifayat says:

    mr abu ahmed ..
    syed aulala maududi and his jamaat arein ahle sunnah wal jamaah.why you people make wrong propeginda about imam maududi.he was a great imam and thinker and intellectual of islam ,ulema e deoband are jealous from imam maududi (Ra).
    if ulema deoband will very pious then they will never criticize him b cz he was also a muslim and great imam of muslim world.brelvi and followers of darululum deobands are only the against of syed maududi.even whole world do respect of syed sahab work and muslims love to him.MAY ALLAH BE BLESSS U HIDAYATameen

  4. nabeel says:

    brother….have u ever asked ulema deoband that why u critize imam maududi (if they are criticizing)….whats the reason ?
    if u havent asked….then plz ask b4 assigning a word jealousy with ulema deoband…..

    and remember…never disrespect ulema ikram…

    an aalim commenting or writing on against an aalim is understandable….but a non aalim (like u and me) writing against ulema is foolishness.

    May Allah save all of us from putting bohtan on ulema and all muslims.

  5. kifayat says:

    mr nabeel should read islamic books bcz he is going to over
    i should b wrong and u also should b wrong but we r muslims.if we make the diffrences on small issues then kuffar will strong against us.thats why next time i will not come to that site and will not coment on any topic.my thinking is so differ from u.although i love to ulema deoband but i love to imam maududi i cant read or listen the wrong about him.so thts y i m goinG WASSALAM U ALAIKUM.

  6. Abu Abdur-Rahman says:

    Asalamualikum,

    What the author initially posted is
    true, but it needs more explanation.
    People should first listen and read
    books of Mufi Saeed Ahmad Palanpuri
    sahib. Some of the collection is at:

    http://www.islamibayanaat.com/MuftiSaeedAhmadPalanpuri.htm

    Having said that, I’ll comment on two points.

    #1 – Ahle-Sunnat-Wal-Jammat believes that action/sayings of
    Sahabah (RA) are ‘Hujjat’ in Deen.
    In the constitution of Jamat-e-Islami, it is clearly written that Quran and Sunnah will be followed, so the question raised, what about Sahabah (RA).

    Q: Do you pray 20 rakat of Taraweeh or not (Action of Hz. Umar RA)
    Q: What did Maulana Mowdodi had to
    say on ‘Saqqal-Qamar” spiltting of Moon.

    Maualana Mowdodi accepts the Kahlifa of Hz. Abu-Bakr and Hz. Umar (RA) and tries to prove
    from Hz. Usman (RA) that kingdom
    was established. Opinion more aligned with Shia, though Maulana Mowdodi is not shia.

    #2 – Surah Taubah Ayat- 72
    Pivot or Qutbu Raha of Deen for 1400 years was understood to be
    attaining pleasure of Allah (SWT),
    but this changed to formation of ‘Hukamt-e-Elahiya’
    We need to ask the question why he did do it ?

    When Maualna Mowdodi initially came he wrote, “Al-Jihad Fil Islam”, and every one recognized him and powerful ability to write.
    Many famous scholars of sub-continent associated with him,
    Hz. Ali Miyan, Hz. Manzoor Noomani, but they distanced them-selves after being in Jamat-e-Islami for some time.

    These scholars felt some thing wrong with Jamat or writing of Maulana Mowdodi ?

    Even if you closely look, the name
    Jamat-e-Islami has an issue, why
    to choose “Islami” when majority of people will not be fold of Jamat-e-Islami. Recitation of Shadha will bring you in Islam, then what is particular about
    “Jamat-e-Islami” ?

    Any way long story short, educate,
    learn, be with scholars and be with clean heart, so that Allah (SWT) guides you.

    Wasalaam.

  7. a muslim says:

    listen brother ..
    first of all u read complete sentense of constitution of jamaat e islami .
    jamaat does not think that sahabahs are wrong (ASTAGHFIRULLAH) as ur scholers blame imam maududi and his jamaat.
    evry one has right to think and make the jamaat and spread thinking of islam as their own style.
    u should not blame him and his jamaah.it is not ur matter that who follow the jamaat or not.i can also ask u that how much u follow the islam? but i cant bcz its not my matter .it knows only ALLAH
    u forgot that brelvi ulemas blameon ur ulemas(like maulana thanvi ,shah ismaeel shaheed,mfti shafee etc) that u (deobandi )are gustakh e rasool and ALLAH.but i dont want to open tat capter
    imam maududi said about ur blame that u think that jamaat only believe on quran sunnah .read his word he said”hamaray nazdeek mayar e haq se murad wo cheez ha jis se mutabikat rakhna haq ho or jis k khilaf hona baatil ho.is lihaz se mayar e haq sirf Allah ki kitab quran or us k rasool MUHAMMAD (s.w.a)hain .sahaba kiram mayar e haq nahi hain balkay wo kitab o sunnat k mayar par pura utartay hain kitab o sunnat k mayar ko jaanch kar hum is natijay par pohonchay hain k wo (sahaba) barhaq (on the right path) hain .in k ijama ko hum isi bina par hujjat mantay hain k in ka kitabo suunah ki choti si bhi khilaf warzi par bhi muttafiq ho jana hmaray nazdeek mumkin nahi (tarjuman al quran)
    now i think u satisfied ur question.i dont think so that it is necessery to give answer of mre ques like taraweeh etc.
    next thing is ur uem blame that imam maududi(r.a) was qustakh e sahaba ..
    this blame is also not true bcz u should read his complete book and also read the hawalaz of books which given at the end.
    next thing that u blame that he was not an aalim ..
    i think its very funny question that u and ur ulema ask..
    a person does not seek knowledge for that people said him an aalim .no one give certificate of aalim to any person
    or person does not illeterate for that people{ does not accept his work
    evry person seek knoledge for ALLAh’s blessing not for showing to peoples.
    ur some ulema take mistake to understand the thinking of imam maududi (like saeed palan puri,maulana zakariyya,’mufti” taqi usmani ,maulana yusaf binori (etc)
    no one can out of mistake even ulema and imam maududi also bcz all are humans but those ‘” ulema” which make wrong propeginda against the other wo does not agree their’s thinking ,are
    so foolish and i dont have any frightvto say that this way is the way of devil (evils)
    most people have wrong habbit that they spread that thinking which give their scolers and they does not realize that however it is wrong and true….
    may ALLH bless him to understand way of peace and give us pious ulema of islam (like imam ibne taimiyyah ,maulana abul hassan nadvi ,imam maududi ,shah wali ullah ,syed qutub etc”)ameen

  8. aatif says:

    absolutely right!!

  9. Muhammad Usman Ghazi says:

    I think most misunderstood Deen in the world is Islam and most misconcepted person in Islam is Seyyad Mododi (RA).He did not respond properly to those who opposed him.Becoz he want to do a work.He cleared the concept of Islamic Political system.Mostly people who criticise him donot read his books. They merely propagate the things heard by their Akaabir(Elders) and it is not a proper way of discussion or research.We should do proper research before our comments.May ALLAH guid us toward the right path. Aameen

  10. Flug says:

    I think the USA use muslim people as “punching bag”.
    If you see an muslim on street you think “oh no a terrorist” / and not only Seyyad Mododi complained on this, every muslim must fight against prejudices…
    The war in irak, afganistan etc represents this occident thinking.
    If theres somewhere a terrorist everybody thinks ” this must be a muslim”…

    Do you think its possible to change thouse thinking in the next years ?I hope so much …
    Greets

  11. Sadi says:

    Do any of you believe that Zew & Cristians enter in to this type of forum in the name of Muslims and ignite dirty dispute to create larger debates & differences among muslim brothers of different sects. Can’t we try to be like our prophet in giving a patient hearing to others.

  12. kashaf says:

    we only know that imam maududi and his jamaah are in ahle sunnah wal jamaat and imam maududi was great person.if u wante to know about him visit http://www.maududi.org
    u can understand the differences………
    how foolish are u that said that ” jamaat e islami ”name is wrong.
    it means that the organization of islamic people.
    it does not mean that other organizations are not muslims.
    ok i can also blame that jamiat ulema e hind and islam (in pakistan)
    name is wrong b cz this name shows that others are not ulema only this organization have ulema.what the foolish thinking
    have u ……..
    plzzzzz imam maududi k baray main soch soch k apna dimagh kharab na krain aap un jaisa maqam kabi haasil nahi kr sktay ok…(this advice for wrong thinking deobandies)

  13. muslim says:

    this website’s administators are so selfish b cz i expalained the doubts about imam syed maududi r.a in my last comment bt now my comment remove frm there.
    this shows that deobandi’s are so selfish and hollow.they did not want that people read the truth .sham on you deobandi website administators. sham on u
    agar such sunne ki himmat nahi hoti to Allama maududi par etaraz kyu krte ho ?

  14. True Life says:

    Asalamu Alaykum Wa Rahmatullah

    I think your previous comments were empty of any respect and manners. You were openly slandering ‘Ulama if I remember correctly.

    Wassalam

  15. uzma khan says:

    Assalam alaikum’
    Maududi Saheb was not a Maulana.He was a journalist.Now if any lay person starts writing Tafaseer and books,dont the ulema have right to rectify their mistakes.
    Abul-A’ala Maududi Saheb, who was acute and quick witted since childhood, but was troubled by economic difficulties. In the beginning he was employed by the Medina Periodical at Bijnor. Thereafter, he was attached to the ‘Muslim’, a magazine of the Jamiat Ulama-e-Hind. After a few years, he was employed by the ‘Al-Jamiat’, Delhi, a journal of the Hamiat Ulama-e-Hind, which was then probably published every third day. His articles captioned, ‘Tarikh ke Jawaahir Paaro’ appeared with great lustre. In this manner, Maududi Saheb was trained as a writer by Mawlana Ahmad Saeed Saheb. After the death of his father, Maududi Saheb was unable to complete his studies, but had to leave studies during the early Arabic primary stages, nor was he fortunate enough to attain a secular education. He later studied English and attained some competence in it. He greatly benefited from the books, magazines and writings of reputable authors of those days. His writing ability increased by the day. Unfortunately, he was unable to benefit from any religious institution, neither became a graduate of modern education, nor did he gain the company of an experienced and proficient Aalim of the Deen. He has admitted this in an article published during the era of United India in reply to some question posed to him by Mawlana Abdul-Haq Madani Muradabadi. He was unfortunate to experience the company of Niyaaz Fatehpuri, an atheist and infidel.

    By this association and friendship many incorrect tendencies and inclinations were adopted. In 1933 he began publishing the ‘Tarjumanul Quraan’ fro Hyderabad, Dacan, wherein he published spending articles. Some Ilmi and literary things began to appear using the best style and methods. At that time, the political situation in the country was very shaky. The movement to free India was in its decisive stages. The best intellectuals of the country were involved in the freedom struggle of India from the British. Mawdudi Saheb adopted a different stand from the rest and engendered the cry of ‘Iqaamat Deen’ and ‘Hukumate Ilaahiyya’.

    He strongly and forcefully criticised all the factions involved in seeking the freedom of India. His simple and innocent pnygyrists thought that Mawdudi Saheb was the last straw for the valuable Deen. As a result, very quickly praises began to be showered upon him from the pens of Mawlana Sayyid Sulaymaan Nadwi, Mawlana Manaazir Ahsan Gilani and Mawlana Abdul-Majid Daryabadi. Evidently, at that time Mawdudi Saheb was only a name of an individual. As yet, he had no missionary aim, nor an association or movement. Due to his forceful writings and statements, some among the Ahle Haqq began having great hopes in him. By virtue of his preparedness and through the encouragement of Chaudri Muhammad Niyaaz, the foundation of Darul Islam was laid in Pathankot. The Muslim League and Congress began to be degraded.

    Such articles were written by him, as well as book on the political turmoil of the time appeared whereby he began receiving praises from his followers. The political causes stimulated its acceptance. A meeting was held in Lahore, and the foundation of his Imaarat was formally laid. A speech prepared by him was read out, wherein the duties of a present-day Ameer were outlined. Among the participants were also such famous personalities as Janab Mawlana Manzoor Nu’maani, Mawlana Abul-Hassan Ali Nadwi, Mawlana Amin Ahsan Islaahi and Mawlana Mas’ud Aalam Nadwi. Mawdudi Saheb was elected the Chief Ameer and the abovementioned four personalities were elected deputy Ameers. The Jamaat Islami formally came into existence. Its constitution and charter were published. The public looked forward to it, and from every side hopes began to be attached. Six months had not passed by when Mawlana (Manzoor) Nu’maani Saheb and Mawlana Ali Mia Saheb (Abdul Hasan) resigned.

    They had observed his Ilmi deficiencies and lack of sincerity. They were unable to continue their relationship. These gentlemen kept silent and did not inform the Ummah openly and clearly about their reason for disassociating themselves. I was at that time teaching at Jamia Islamia Dabhel. I enquired from these two personalities about their reason for quitting. They said many things, but no satisfactory clarification was given. I understood the view of Marhum Mawlana Mas’ud Aalam and Mawlana Amin Ahsan Islaahi were quire similar as far as beliefs and conduct were concerned. Hence, they remained for some time as Mawdudi Saheb’s right hand men. Mawlana Mas’ud Aalam assisted through the medium of Arabic literary writings and magnificently translated into Arabic the writings of Mawdudi Saheb. He also trained a few pupils in this field. Mawlana Islaahi through his special style and way assisted the Mawdudi moveent, a few excellent books were written on communism and a few other subjects, i.e. interest, alcohol, Purdah, etc. A few good books were also written for the modern youth. Some worthy articles were published in the ‘Tafheemaat and Tanqeehaat’. Ways and means were adopted to impress the Arabs, especially the Shaykhs of Saudia Arabia.

    Successful strategies were adopted. All those writings that were contributed by Mawdudi Saheb’s associates were published in such a manner as if all these writers were indebted to him. As a result, the personality of Mawdudi Saheb gained fame. He reaped fame from the writings of his associates. He is incapable of composing in Arabic or English. The names of translators do not appear on his books that are translated in other languages. It is not mentioned that this book is translated by Ma’ud Aalam or Aasim Haddaad. People get the notion that this literally intellectual of the Urdu language, is also an Imaam of the Arabic language. A short period has passed when Mawlana Gilani Saheb and Sayyid Sulaymaan Nadwi Saheb became aware and foresaw its detrimental effect; that these writings were a means of creating a new Fitnah. He (Mawlana Gilani) ceased to address him by the titles conferred on him, such as ‘Mutakallim e Islam’, etc. Mawlana Gilani Saheb wrote critical articles under the headings of ‘Khaarijiyyate Jadidah’ in Mawlana Daryabadi’s ‘Sidqe Jadid’. Mawlana Sayyid Husain Ahmed Madani Saheb was perhaps the first among the Ulama who pinpointed this Fitnah in his correspondence. Gradually, other Ulama began to air their views. Shaykhul Hadith Mawlana Muhammad Zakariyyah Saheb studied all the available printed Mawdudi literature and wrote a valuable booklet on this subject. It is regretted that this booklet has not been printed yet. In this connection, an Ustaadh of Madrasah Mazaahirul Uloom, Saharanpuri, Mawlana Zakariyya Quddusi Saheb became inclined towards Mawdudi Saheb. Taking this into view and trying to correct him, Shaykhul Hadith Saheb wrote a letter to him, explaining all Mawdudi Saheb’s errors and incorrect interpretations of the Deen.

    This letter has been published in a booklet form titled, ‘Fitnah Mawdudiyyat’ (It is now reprinted under the title ‘Jamaat Islamiyyah, ek lamanah Fikriyyah’).

    I admired many things about Mawdudi Saheb and detested many. For a long time I did not wish to degrade him. I felt that from his innovated style of presentation, the modern generation could benefit. Although at times such compositions appeared from his that it was not possible to endure it, but taking into consideration the Deeni well-being, I tolerated it and kept silent. I did not forsee that this Fitnah would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new bud would keep on blossoming and indecent words would be used regarding the Sahaaba Kiraam (Radhiallaahu Anhum) and the Anbiyaa (Alayhimus salaam). Later on, such things appeared daily in the ‘Tafhimul Qur’aan’.

    Now it has become known without doubt that his writings and publications are the greatest Fitnah of the present time, notwithstanding a few beneficial treatises that have appeared, it is the case of ‘and the sin of them is greater than their usefulness.’ (Surah Baqarah 219). Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned, where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfil the demands for the preservation of the Deen with Haqq and justice.

    Wallaahu Waliyyut Tawfeeq

  16. uzma khan says:

    We have derived most of the following quotes from a work compiled by Shaykh Muhammad Yusuf Ludhianvi,[158] entitled: Differences in the Ummah and the Straight Path.[159] To the introduction of another book written by Ludhianvi,[160] there is a brief review of Maududi’s life and works, by the late Muhaddith of Pakistan: Shaykh Muhammad Yusuf Banuri,[161] in the following words[162] :

    I admired many things about Maududi Saheb and detested many. For a long time I did not wish to degrade him. I felt that from his innovated style of presentation the modern generation could benefit. Although at times such compositions appeared from him that it was not possible to endure it, but taking into consideration the Deeni (religious) well being, I tolerated and kept silent. I did not foresee that this fitnah (mischief) would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new buds would keep on blossoming, and indecent words would be used regarding the Sahabah kiraam Ridhwanullahi Alayhim and the Anbiyya (Prophets) Alayhimus Salaam. Later on, such things appeared daily in the Tafhimul Quraan. [163]

    Now it has become known without doubt that his writings and publications are the greatest fitnah of the present time, notwithstanding a few beneficial treatises that have appeared. It is the case of, ‘and the sin of them is greater than their usefulness.’[164] Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned, where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfill the demands for the preservation of the Deen with Haqq (truth) and justice.

    Shaykh Ludhianwi said[165]:

    You are aware that Prophethood is a very sensitive issue. Any expression which debases a Nabi is inappropriate. Examine the entire treasure of ahadith of Nabi (peace be upon him) and you will not find the minutest doubt regarding any Nabi (peace be upon them), but Maududi’s pen, even after reaching the sanctuary of Prophethood, remains unacquainted with respect. Without compunction he mentions:

    (a) The example of Musa (peace be upon him) is that of a hasty conqueror who continues marching without reinforcing his authority. Behind him in the captured land a revolt spreads like fire in a jungle.[166]

    (b) Hadrat Dawud (peace be upon him) was influenced by the general custom of the Israeli society of his era and requested Urya to divorce his wife.[167]

    (c) There was a carnal desire in the act of Hadrat Dawud (peace be upon him) and he misused his authority. It was an act which did not suit any acquiescent person in the government.[168]

    (d) Hadrat Nuh (peace be upon him) was overcome by his human deficiency and he became prey to the emotions of ignorance.[169]

    (e) The statement of Hadrat Yusuf (peace be upon him), ‘Appoint me as a treasurer of the land’ according to him was not merely a request for the post of treasury, as some people presume, but it was a demand for dictatorship. As a result of this, the position which Yusuf (peace be upon him) achieved was very much similar to the position Mussolini [170] held.[171] (f) Hadrat Yunus (peace be upon him) was negligent in the duty of Prophethood. Presumably he left his place before time after loosing his patience.[172]

    After analyzing the severe consequences of the above statements made by Maududi , Shaykh Ludhianvi noted on the hundred and twenty first page of his above named work:

    Whoever has read Maududi’s book Khilafat wa Mulukiyat[173] will testify that the Sahaba (may Allah be pleased with them all) are openly degraded in it, and the author’s animosity for the Sahaba (may Allah be pleased with them) is quite apparent.

    Under the title “Termination of the superiority of the law”, Maududi writes:

    (a) “Another abominable innovation that originated in the rise of Mu’awiyah is that he and the governors under his command used to vilify and swear at Hadrat Ali (radiallahu anhu) from the pulpit, to such an extent that even in Masjidun Nabawi[174] on the minbar of Rasulullah (peace and blessings of Allah be upon him) right in front of the Rowdah-e-Nabawi, the beloved cousin of Nabi (peace and blessings of Allah be upon him) used to be vilified. The descendants and relatives of Ali (radiallahu anhu) used to bear this abuse. To swear at any person after his death, besides the Islamic illegality is ethically despicable. To pollute the Jummah (Friday sermon) with this filth was an extremely repulsive act.[175]

    (b) Hadrat Mu’awiyah (radiallahu anhu) openly violated the Qur’an and Sunnah in the matter of the distribution of the booty. According to the Qur’an and the hadith, one fifth of the total spoils of war were to be given to the public treasury and the remaining four portions were to be distributed amongst the army that participated in the battle. But Mu’awiyah gave the order that the gold and silver were to be first taken out for him and the remaining distributed according to the Shari rule.” [176]

    (c) The enrolling of Ziyad ibn Sumayah was also one of the acts of Mu’awiyah which he perpetrated for political aims and thereby contravened an accepted law of Shari’ah. This was a completely unlawful act.[177]

    (d) Hadrat Mu’awiyah regarded his governors as above the law and openly rejected Shar’i proceedings against their violations.”[178]

    If one wishes to discover more vile slanders and attacks (which are diametrically opposed to the beliefs of the Ahl-us-Sunnah wa’l Jama’ah), made against great Companions like Aisha, Hafsah, Abu Bakr, Uthman, Amr ibn al-Aas (may Allah be pleased with them all), and not to mention the great Prophet’s (peace and blessings of Allah be upon them all) of the past – then please refer to Shaykh Ludhianvi’s works mentioned above for a detailed analysis.

    So far, we have provided Maududi’s attacks on the past generations, but to finish of this section we will quote what he says of the awaited Imam al-Mahdi; without any direct proof from the sources of the Shari’ah – but rather from his own arrogant imaginations!

    He said in his book: A Short History of the Revivalist Movement in Islam[179]:

    “In my opinion the coming one will be a most modern leader of his age possessing an unusually deep insight in all the current branches of knowledge, and all the major problems of life. As regards statesmanship, political sagacity and strategic skill in war he will take the whole world by surprise and prove himself to be the most modern of all the moderns. But I am afraid that the people who will be the first. So called to raise hue and cry against his “innovations” will be the Ulema and the Sufis.

    I also do not expect that his bodily features will be any different from the common man so as to render him easily recognizable. Neither do I expect that he will proclaim himself to be the Mehdi. Most probably he will not be aware of his being the promised Mehdi. People, however, will recognize him after his death from his works to be the one who was to establish “Caliphate after the pattern of Prophethood”, as mentioned in the prophecies.

    As I have indicated above, none but a Prophet has any right to start his work with a claim, nor does anybody except a Prophet know with certainty the nature of his mission. ‘Mehdi-ism’ is not something to be claimed, it is rather something to be achieved. People who put forward such claims and those who readily accept them, in fact, betray a serious lack of knowledge and a degraded mentality.

    Moreover, my view of the nature of the Mehdi’s mission is also different from the views cherished by these people. I do not find any room in his work for supernatural acts, divine inspirations and ascetic and spiritual exercises. I believe that the Mehdi, like any other revolutionary leader, will have to struggle hard and encounter all the obstacles common in this way. He will create a new School of Thought on the basis of pure Islam, change mental attitudes of the people, and initiate a strong movement which will at once be cultural and political. ‘Ignorance’ will muster all its forces and strength and come out to crush him, but he will eventually put it to rout and establish a powerful Islamic state…”
    [163] This is a commentary by Maududi on the Holy Qur’an. It is also available now in English.

    [164] Surah al-Baqara: 219

    [165] See Differences in the Ummah and the Straight Path (p. 114).

    [166] Maududi’s Tarjumanul Qur’an, vol. 29, no. 4, p.5.

    [167] Maududi’s Tafheemat, vol. 2, p.42, 2nd edition.

    [168] Maududi’s Tafheemul Qur’an, vol. 4, ch. 38, p.27, 1st edition.

    [169] Tafheemul Qur’an, vol. 2, p.344.

    [170] The corrupt fascist Italian dictator who supported Adolf Hitler in the “Second World war.”

    [171] Tafheemat, part 2, p.122, 5th edition, 1970.

    [172] Tafheemul Qur’an, Ch.11, footnote no. 312-13.

    [173] The reader may note that this book has been praised by the Shi’ite regime in Iran, as well as being a book that is essential reading on certain college curriculums in Iran!

    [174] The Holy Prophet’s (peace be upon him) Mosque in Madinah.

    [175] Khilafat wa Mulukiyat, p.124.

    [176] Ibid, p.124.

    [177] Khilafat wa Mulukiyat, p.175.

    [178] Ibid.

    [179] 1st edition, June 1973, Markaza Maktaba Islami, Delhi, India, pp.40-1, section “al-Imam ul-Mehdi.”

  17. uzma khan says:

    All quotes are with references with page numbers. You can purchase these books by Maududi from either India or Pakistan.

    According to Maududi, Sun Worshipers, Stone Worshipers etc. are on the right path too:

    Maududi, ”Insaan (Human) believes in Khuda (Allah) or not, does Sajdah to Khuda or stone, worships Khuda or non-Khuda, but if he/she is following the rules of nature and live by those rules then indeed he/she without knowledge and without intention is doing Tasbeeh of Khuda. Worshiping HIM.(Allah).” (Tafheemat, Part 1 Page 43)

    What happed to Wehdaniyat (Allah Tala’s ones, La ilaaha illal lah) and ONLY Allah’s worthiness of worship? According to Qur’an and Ahadith any one worships other then Allah Tala is Kafir but to Maududi they are on the right path. Here clearly Maududi is rejecting Allah and Rasool’s (Peace be Upon Him) orders.

    Criticism on Qur’an and Allah Tala’s Orders:

    Maududi; ”Where the quality of social behaviour is so low that illegal (islamically illegal) relationships (between men and women) are not considered wrong. To impose the Shar’i (Islamic Law) punishment of Zina and Qazaf there, is indeed a Zulm (Torment)”
    (Tafheemat, Part 2 Page 281)

    Who ever rejects one Ayat of the Qur’an al-karim is definitely not a Muslim. Here Maududi has rejected the Qur’an’s punishment on Zina. The Qur’an is The Word Of Allah Tala’a. Therefore Maududi has a problem with Allah Tala’s prescribed punishments. He thinks he knows what’s better for people and what’s right and what’s wrong. More then Allah Tala (Naoozubillah).

    According to him it’s not a must to believe in Prophet Muhammad Peace Be Upon Him:

    Maududi; ”Those people who, due to ignorance and illiteracy, do not believe in the truthfulness of Rasool-e-Arabi (peace be upon him) but believe in the previous prophets and live peacefully will get as much part of Allah’s Rahmat (Blessings) as their punishment will be reduced.”
    (Tafheemat, Part 1 Page 168)

    Rejection of Kalima here from Maududi. How can one be blessed if he/she does not believe on the second part of Kalima (Muhamamdur Rasool Allah) Another example of Maududi’s rejection of Allah and Rasool’s (Peace be upon him) teachings and rejection of a must Islamic belief.

    Criticism of the Beloved Prophet Peace Be Upon Him:

    Maududi; ”The reason Nabi Salla Allahu ta’ala ‘alayhi wa Sallam achieved the great success in Arabia was simply for amazing recruits YOU (peace be upon him) had found. If HE (peace be upon him) had surrounded by weak, coward, untrustworthy and ill willed people then would HE (peace be upon him) have achieved the same results” (Tehreeke Islami ki Ikhlaqi Bunyadain, Page 17)

    What How about Allah Tala’s assistance? How about our beloved Prophet Peace be upon Him’s Prophetical abilities? In other words the abilities of the people who became Mo’min and none of the one who made them Mo’min was the cause of success.

    Criticism on Sunnah:

    Maududi; ”To make, the routine domestic tasks YOU (peace be upon him) performed out of habit, Sunnah and ask all the humans of the world to follow them. Allah and Rasool (peace be upon him) never never intended that. This is an addition in religion. I believe that, to acknowledge these things as Sunnah and then insist to follow them is a harsh Bid’ah and a dangerous addition. This has showed bad results and might produce bad results in future too.” (Rasaail O Masaail, Part 2 Page 300, with reference of Magazine ”Mansab”, Risalat addition)

    No Sunnat in a Muslim’s life? Following Sunnat is Bid’ah? Allah and Rasool (Peace be upon him) never intended that? Has Maududi ever read the Qur’an and Ahadith? …. Oh sorry this guy’s Qur’an translation (which is full of errors) is in most of the houses of the world, so he must have. I wonder should people carry on with his Qur’anic work Or throw those copies in the ocean? Dear Muslims save your Imaan. Please.

    Maududi’s His denial of Ahadith:

    Maududi; ”The teachings of Qur’an and Sunnat-e-Rasool are a must for all but not from the old collection of Tafseer and Ahadith.”
    (Tanqihaat, Page 114)

    Hmm, no old collection of Ahadith? How would it be possible unless we get a new Rasool? Or a new Rasool every few years to keep the Ahadith fresh?

    Maududi’s constitution for Jamat-e-Islami’s membership:

    Maududi; ”No one would be added as a member in Jamaat on the conception that he was born in a Muslim’s home, his name is like Muslims then he must be a Muslim. Similarly if some one recites the words of Kalima Tayyaba only with his tongue without understanding it’s meaning, that person won’t be able to join Jamaat” (Dastoor Jamaat-e-Islami, Page 26)

    If to born in a Muslim home, to have a Muslim name, to recite Kalima, are not enough to accept any one as a Muslim then what are are the right criteria?
    Unless we witness the Kufriyat from that person like we have been witnessing from Maududi we have to accept them as Muslims according to Qur’anic and Ahadith teachings. If Qur’an and ”””””””””””””’ teaches us that, then who is Maududi to deny those Laws of Shari’at?

    These are just a few quotes, we have only scratched the surface but the likely-hood is that the list goes on much further and deeper. This conclusively proves what a fraud he was.

  18. MADDAH E MAUDUDI says:

    TUM LOG BUS APNE ULEMA K ANDHAY MUQALLID HO.AGR HUSSIN AHMED MADANI (R.A),ZAKARIYA KANDHALWI,
    MEHDI HASSAN,AIZAZ ALI,AHMED ALI LAHORI ETC NE MAULANA MAUDUDI KI GHALAT MUKHALIFAT KI TO KYA TUM BHI UNF=DHAY HO KR UN KI TAQLEED KRO GAY?
    BRAY SHARAM KI BAAT HA K JIS K ILM KO PURI DUNYA NE TASLEEM KIA MAGAR DEOBANDIO NE US SHKAS KI SIRF IS LYE MUKHALIFAT KI KYU K US NE TUMHARA SATH NAHI DIA,TUMHARE ULEMA PR JAIZ TANQEED KI.ANY WAY TUM LOGO K MAUDUDI KO KAFIR KEHNE SE KUCH NAHI HOGA.WO APNI QABAR MAIN HAIN.
    ALLAH UNKO JANNAT MAIN AALA MAQAM ATA KRAY AMEEN

  19. uzma khan says:

    To MADDAH E MAUDUDI
    See what Salafis ulema say about Maududi

    http://pseudosalafees.blogspot.com/2008/01/maududian-salafi-and-true-salafi.html

  20. uzma khan says:

    http://siratemustaqeem.com/phpBB/viewtopic.php?t=481

    This is another Salafi blog exposing Maududi

  21. MUSLIM ... says:

    in websites pr sb jhoot hai miss uzma sahiba.!
    aap ne apne pehle blog main bhi khud maududi (r.a) ki kitabain nahi pareen balkay different websites pr maulana k baray main likha hoa yaha copy krdia hai.kuch to khuda ka khof kro .
    aap log maulana maududi (r.a) ko anbiya or sahaba ki toheen ka mujrim kehte ho kam az kam pehle khuda ka khof to khalo
    mere maududi (r.a) ki to ye shan hai k syed hussain ahmed madani ne maulana maududi k baray main fatwa dia tha mgr un madani (r.a) ki wafat k baad un ka koi khalifa maulana se maafi mangne aya tha k syed hussain madani (r.a) khuwab main aye or kaha k maulana maududi se maafi mang lena.
    ye batain to maloom nahi ap logo ko!
    us azeem shakhsiat k baray main jano gay to pta chlay ga k maulana maududi jaisa aalim e deen aj tk deoband ne bhi koi peda nahi kia .
    http://www.maududi.org
    ye bat jhoot nahi .ALLAH MUJAY QAYAMAT MAIN SB K SAMNAY RUSWA KRDAY AGR YE BAAT JHOOTI HO TO !

  22. uzma says:

    I live in America and regularly attend the Dars by ICNA members here who are afiliated with Jamaate Islami.They teach mostly good things but recently they started reading about Azwaje Mutahharat.I found certain statements they made about the Azwaj objectionable.
    If you have a clear mind,please pray 2 Rakah NAfl Salah,read the Istekhara Dua and then pray to Allah to guide you.I have done that and we all need to do that in these times of fitna.No one can be overconfident of their beliefs.We are all Allahs slaves and ask Him for guidance

  23. choti says:

    i have read the book

  24. Dr. Ali says:

    well, I agree with mufti saeed on his views about mr. maududi. I am sorry to find out that most of the JI(Jamat Islami) members concern only to establish islamic government based on a fiction proposed by mr. maududi. Sorry, you can praise mr. maududi becuase he might have brought to you some form of a modern islam compatible to your brain and mind but totally incompatible with the salaf-saliheen since 1400 years, BY ATTACKING SAHABA, TASAWUF, AND SUNNAH. SORRY, TO SAY TO MAUDUDI LOVERS, OPEN YOUR BLINDNESS AND DON’T FOLLOW ASTRAY. IN AKHIRAT THERE WILL BE NO TIME TO COME BACK IN DUNYA AND REPENT. SO, HENCE ITS QUITE SAFE TO ABSTAIN IN TOTALITY FROM HIS BOOKS AND FOLLOW THE RIGHTEOUS SCHOLARS AS IN THIS AGE – ULAMA OF DEOBAND.

  25. Riaz says:

    In Deen, non-alim have no authority to find fault with scholars who differ from their elders/shaykhs.
    Shaytan uses this to cause fitna in the community.
    Even Alims they know where difference are allowed and where it is too much. The best way for us is to respect all muslims and not try to be judge.

  26. Riaz says:

    The most important thing is inspite of difference of opinion, we should cooperate in things that we all agree upon. If you are comfortable with tablighi jamat or tasawwuf or whatever is defined in islam, then do it without criticizing others.
    But then we should cooperate in items on which we have no difference of opinion. It is incorrect to think that only you are correct and that everyone should join you.

  27. dr.ali says:

    well, its not the matter of my view or your view- BASIC RULE IS that anyone who attacks the mahaj of sahabah, tabeein, taba-tabeein , the imams of fiqh, is definitely going astray be it any jamat or any group, irrespective.

    The problem is that since the coming of this secular education – we have been away from the very basic teachings of islam, and we don’t even know what is the rich culture and literature of our salaf-saliheen, the history of islam. True to say, the we cut ourselves from learning the essentials of islam, as a result many of us don’t know fiqh and the jursipudence of islam.

    Then when we grow up knowing scarcely or incorrectly about the basics, then we come in contact with free-minded people either attacking sahaba or the imams of fiqh or the muhadditeen, not knowing we listen because, sorry to say, they speak eloquently or write attractively, and now with english speeches, the inferiority complex of not knowing english, we don’t learn the basics of deen.

    Yes, deen is vast, but how many of us sit with proper knowledgable scholars and investigate? how many of us take out time to find out facts about who is who? how many of us know about fiqh and why was it made? many many things in islam- we are unaware of.

    Your saying that a non-alim has no authority. I agree with that totally. But what if the non-alims just don’t know where to start with- who to look with? How to understand- because there is a hadith that says-

    Ibn Seereen says: “The knowledge of hadith (in the same manner all other religious subjects) are included in the deen. Therefore before acquiring knowledge, be aware from whom knowledge is acquired”. (reference- shamail tirmizi-http://www.inter-islam.org/hadeeth/st55.html).

    I will not go further as anyone can read the commentary there and think yourself.

    Of course, we should cooperate with everyone and love everyone because he is a muslim after all. Thats why- not because he is from my group or my jamat.

  28. dr.ali says:

    correction to the statement above-
    its not a hadith but the saying of ibn-sereen (RA). Sorry for the mistake.

  29. awais_siddiqi says:

    Although majority of Ulema of Deoband is against Mualana Maududi (R.A). But it is true the majority of followers and lovers of Mualana Maududi is consist of deobandis. Some Ahle Hadis Or Salfies also have good views about Maulana Maudidi. But majority of people who belong from Jamat-e-Islami or like Maulana Maudidi is deobandi. Although many Ahle Hadis also like Maulana Maudidi but I have never seen any alhe hadis religious scholars who have remained with the Jamat-e-Islami. Contrarily there are hundreds of deobandi ulema who have worked with Maulana Maududi.
    These are some reknowned ulema who are/were part of Jamat-e-Islami.
    1. Maulana Abu Al Hassan Nadvi
    2. Maulana Manzoor Naumani.
    3. Maulana Aamir Usmani
    (Son of brother of Maulana Shabir Ahmed Usmani)
    4. Maulana Gohar Rehma
    (Ex Member National Assembly J.I Pakistan)

    5. Maulana Abdul Rahim Chitrali
    (Ex Member National Assembly J.I Pakistan)
    6. Maulana Abdul Malik
    (Ex Member National Assembly J.I Pakistan)
    7. Maulana Asadullah Bhutto
    (Ex Member National Assembly J.I Pakistan)
    8. Maulana Atta ur Rehman
    (Ex Member National Assembly J.I Pakistan)
    9. Maulana Amin Ahsan Islahi
    10.Maulana Yousuf Islahi
    11. Maulana Gulzar Ahmed Mazahir
    (Farigh ut Tehseel Mazahil Uloom Father of Dr. Farid Ahmed Paracha, Ex MNA J.I Pakistan)
    12.Maulana Abdul Jalil (Amir J.I Rawalpindi)
    etc,etc

    These are only some ulemae deoband who became member and leader of Jamaat-e-Islami. Those who say that JI has no link with deoband are liar. Those who says that J.I has a link with Ahle Hadis are also Liar. Maulana Maududi has remained the editor of Al-Jamiat,a digest of jamiat-e-ulemahe hind. He got his religious education from ulemah-e-dioband. He presents the view of all Aaima Arba in his tafseer on every matter. In his book Al Jahad Fil Islam and in other books he quoted references from the books of Fiqah Hanfia like Shami,Fatawe Alamgiri and Dare Mukhtar. The above proofs are enogh to proof that Maulana Maududi had a strong link with the Deoband.

  30. awais_siddiqi says:

    There should be a reconciliation between Deband and Jamate Islami bcz a number of ulemah and follower of deoband have good views about J.I. I live in Islamabad and often attend weekly Darse Quran of local J.I of my sector. The mahority of people who attend these darse quran and read Tafheem ul Quran and cast vote in favour of J.I is deobandi. I belong from a rigid deobandi family one of my grand father was Fazile Deoband but almost all of my family beolong from J.I. One of my uncle has remained Nazim Alaa of Islami Jamiat Talba Pakistan and candidate for MNA from one seat of National Assembly Pakistan.

  31. omar says:

    Well, molana manzoor nomani sb wrote the book “moudoddi say mere rifaqat”, maulana abul hasan nadwi wrote “asr hazir mein deen ki tajdeed wa tafheem” in refutation to maudoodi sahabs wrong understanding of deen. “Tabeer ki ghalti” written by molana waheedudin khan (right hand of molana maududi) explains the most shameful mistakes made by maududi sb.

    Please don’t try to connect falsehood with truth. It can never be connected. Yes, there may be some deobandi scholars who like ideas of maudoodi sb, but that doesn’t mean that deoband supports moudoodi sb.

    There is a good book called Maududi Khomeni 2 Bhai (Maududi Khomeni – 2 Brothers). It also refutes the so called claim that Maududi studied the Dars-e-Nizami curriculum.

    Maududi himself mentions that I was never in a need for a teacher. He mentions how he to started self-study and became a master in English, Philosophy, Religion, Politics, History, etc.

    Maududi mentions that I was never honored to be from the group of Ulama but I am a middle man.

    In his early life he was friends with mulhids like Josh Malihabadi and Niaz Fathipuri [munkar-i-hadith] and they were frequent visitors at his place.

    At one place Maududi mentions that nowadays its enough to study Arabic for six months in order to understand the Quran. There is no need to study the old curriculum or rely on tafsirs.

    Anyways, those interested should refer to the book linked above. It is an eye-opener.

    How has maudoodi sb bashed the sahaba, shamelessly, in khilafat o mulikyat- I don’t need to write down the paragraphs.

    After all these facts, you speak about an impossible reconciliation- especailly after reading the above mentioned books.

  32. awais_siddiqi says:

    Yah Khilafat O Malukiat,there may be some objection on this book. But it is the maslak of Ahle Sunat Wal Jamaat that Hazrat Ali was right and refarding Yazid it is also the maslak of Ahle Sunat wal Jamaat that Yazid was not able to become caliph and Hazrat Imaam Hussain was on right path. Now I ask a question why we as deobandi do not show our reservations when some deobandi Ulema write word Rehmat Ullah Alleh with Yazid. Why we do not show that it is untrue Yazid was cruel and it is against the maslak of ahle sunat wal Jamat. Although the Sipay Shaba Pakistan pointed out some real issue but they left the maslak of Ahle Sunnat Wal Jamaat. Why you do not write that the people belong from Sipae Shaba Pakistan and have soft heart for Yazid are not deobandies and their maslak regardin yazid is against the maslak of Ahle Sunnat Wal Jamaat.

    Keep it in your mind that 90% of material of Khilafat o Malukiat is copied from the books of ahle sunnat waljamaat and fiqah hanfia. The reference are give in Khilafat o Malukiat from Tarikh Ibne Kasir and other reknowned book of Ahle Sunah. Pl read this book yourself do not believe blindly on the views of deobandi ulemas who have never become the part of J.I.

    Although many debandi ulemasleft the Jamaate Islami but they left Jammaat on solid reasons and due to difference of opinion. They have not put any charges like other deobandi ulemas,who never became the part of J.I.
    Maulana Noumani and Maulana Abu Al Hassan Nadvi never said that Maudidi has views like shia’s,. They never said that Maudidi is only a lay man,they never said that Maududi has Secular thinking. Keep in your mind the books written by these ulemas are still read in the circles of J.I. You can say that some ulema may be part of J.I yes it is true but there are thousands of deobandi ulemahs who have not influenced from the misconceptional views of some deobandi ulemahs.

  33. omar says:

    what do you say about tabeer ki ghalti written by a person who has mentioned all the corrospondence between him and his leader Mr. maududi and then finally came to the conclusion that maududis views and writings are having lots of errors becuase maududi’s writings are twisted- some places he praises sahaba and at some places he blames them. What about “izhare- haqiqat” by mol. ishaq nadvi who writes in details about moudodi’s twisted mistakes.

    I never said that molana nomani & abul hasan nadvi said that maudodi’s views are shias. I mentioned you the books where they write their experiences with him.

    And you talk about deobandi- the final summarized fatwa issued by mufti mahmood gangohi (RA)- was that moudodi sb appears to be shia in some of his writings, rafidi in some writings, ahle-quran (firqa) in some writings, ahle-hadith in some other writings- so this man has a blended twist of many different falsehood firqas- due to having the power of pen.

    The main defect of JI is that they want to treat maudodi sb’s writings and resonings as superior to anything that is found- and they don’t want to accept or change their course of direction.

  34. awais_siddiqi says:

    I accept that there were some mistakes have done by Maulana Maududi.But these mistakes are considered as Ijtihadi Ghalti. Like Imam Timiah (R.A) committed a big Ijtihadi Ghalti and decleared that 3 divorce given at a same time will be considered 1 divorce. This was his big ijtihad ghalti. Mr. Omar you must have read Fazaile Aammaal by Hazrat Maulana Zakria (Nurallahe Murqad) at one place Maulana Zarkia (R.A) write that Kuch soorton main mout k waqt eman salb ho jata ha in main ek soorat yeh bhi ha ke mian biwi talaq waqe hone k bad bhee azdwaji taluqat berqarar rakhain.

    Once some one asked from a deobandi aalim why you people give exemptions to Imam Temia and do not give same exemption to Maulana Maududi (R.A). The Aalim replied that the work of Imam is huge and his contribution and services for Islam are very appreciable.
    It is reality that the work of Maulana Maududi is very appreciable. At the time when the communist were spreading their Dehriat in our universities and colleges and many Professors and Lecturers said that there is no god (Nauzubillah Min Zaliz) in this worst scenario no Aalim challenged the communists. It was apparent that if Maulana Maududi and Jamaat Islami did not fight against communism in colleges and universities majority of educated Muslims have become communist. Would you like to tell me who was any deobandi and other aalim who fought the fight of Islam in the colleges and universities in 60s and 70s? No dear, it was only Imam Maududi who and whose party J.I were fighting the fight of Islam in universities and colleges. That is the reason that we found majority of persons who remained students of universities and colleges in this worst era show respect to Maududi. This is the big contribution of Maulana Maududi. He saved the emans of thousands of muslim youngsters.
    This was the miracle of Imam Maududi that the Punjab University where the communist students demonstrated Funeral Activities of Allah Subahanotallah (Nauzu Billah Min Zalik) became the nursery for Islamic reconvicts. Many enthusiastic Islamic political leaders came from here like Liaqat Baloch, Farid Paracha, Hfiz Idrees, Hafiz Salman Butt, Aamir ul Azeem and Zafar Jamaal Baloch.

    I think many people do not know the situation of colleges and universities in the decades of 60s and 70s. This was Maududi due to whose efforts many communist students again embraced with Islam.

    Please give your comments about this contributioion of Maulana Maududi before blaming further if you don’t do it then keep in mind the Hadis of Hazrat Muhammad (SAW) Tum ko Kisi Qoum ki Dushmani Andha Na Ker De” (Mafhoom of Hadis).

    The other non-comparable contributions of Imam Maududi are following:

    1. He gave the idea of Islamic Politics.

    2. He gave the applicable concept of Islamic State in modern era.

    3. His work on Islamic Economics in prospect sof modern economic environment. (Contrarily Hazrat Maulan Ubedullah Sindhi gave the concept of Islamic economics which is just like socialism and disowned by Deoband)

    4. Concept of Islamic state and its constitution.

    5. He influenced the masses of young generation.
    (Although in these efforts he also committed some minor mistakes like his interpretation about DARHI but keep it in mind if some relaxations are given to save the believe of thousands of youngsters it is better than to give them a rigid and strict concept of Islam)

    6. Some of the largest Muslim movements around the globe follow Maududi i.e. Jamaat-e-Islam (Pakistan, Bangladesh, India, Indonesia) and Ikhwan-ul-Muslimeen (Egypt, Palestine, Jordan, Syria, Qatar and UAE).
    It is very sad that we only take the name of Khumeni and forget Hassan Ul Abna and other leaders of Islamic political parties. It shows our dishonesty.

    All Knows better

    Peace and blessings of Allah be upon you

  35. omar says:

    I don’t know which deobandi scholar you refer to- because ibn-e-tamiyah also has many errors just because of the same problem- breaking away from the chain – coming from the sahaba, tabein, taba-tabein. So, did maudodi sahab.

    The problem is that maududi sb wanted to show the virtues of establishing a islamic state. There is no doubt to it as there are many virtues and rewards in doing so-but to re-interpret the whole islam to fit an islamic state ideology is absolutely incorrect.

    His relaxation on beard and other sunnah of the prophet has brought a big damage to the youth as they have resorted to making fun of the sunnah when they see the people who adopt it. And that is what the youth who have read maudodi sbs literature mock the beard and other sunnahs of the prophet(SAW).

    I am sorry to say his concept of a modern islamic state that makes fun of sahaba, encourages self-ijtihad by ignores the opinion of the fuqaha, self-interpretration by reading tafheem, and related books- and becoming self-mujtahids, ignoring what has been said by the scholars of islam- will bring only a state with people who want modernization by rejecting or mocking the sunnahs of the prophet (SAW).

    sorry- if large muslim movements follow then why the people don’t want to apply islam to their lives or their societies? Islam doesn’t come by government, it comes by heart. If people don’t want it you can’t force it on them – by marshal law or by any way.

    I don’t intend to hurt you or anyone. But one needs to understand islam not in modern terms but as to how the sahabah have understood it. To understand them, a person has to go through the very chain coming since 1400 years.

  36. hussain says:

    i requite u before doing blame on other just conform that what the thing which u r saying agaist him thats currect

  37. Riaz says:

    Scholars have earned a right to debate about finer points with contemporaries like in this case Mufti of deoband disagreeing with Maudoodi. Such discussion should only be reserved for the scholars.
    I think it is a mistake for common laymen to even discuss such matters of disagreement, this will only flame fires of dispute and disunity. It is obviously natural for differences in approach among scholars. There are differences among deobandi scholars themselves. Some have strict interprations and some are flexible. This is natural, there is nothing wrong about it. But as our learned shaykh rightly pointed out it is not serious to take one out of the fold of islam.

  38. Ashfaq says:

    Why Maududi had Abu- Alaa before his name –
    Alaa is only Allah Subhan a wa taala.
    How come such a Moulana according to some and
    also he is being addressed as Imam – had till
    his end prefer to call himself Abul Alaa Moududi ?

    And not Abdul Alaa Moududi.

  39. majid hashmi says:

    SALAM ,,,,maududi lovers,,what about this ?

    maududi writes in RASAYEL WA MASAYEL page 229 “long beard was the habit of prophet mohd pbuh and it should not b considered as sunnah of prophet pbuh if someones considered long beard as the sunnah of prophet pbuh then IN MY OPINION this is a very dangerous innovation”

    maulana maududi was a truly a stupid man of this century who pretended to be an oversmart,
    he , in many literatures of his, used the phrase “in my opinion”…in islam there cannot be a personal opinion on any matter unless its an IJTEHAAD and its done by the muhaddhiseen..but maududi was no where near the word muhaddis…maududi was a half knowledge illitrate and his followers are total illitrates…i request its followers to read quran and sunnah first then the literature of maududi so tht u shuld b in a position to cross check maududi with truth and not the viceversa(and reading only dastur of jamat is not important as jamat e islami preaches something and practices something), ALL THE BEST

  40. mir ahmad ali says:

    asalamualaikum
    my dear brothers and sisters , it is easy to ridicule any one in this world a . what we as u mmah has lost is thinkin and reasoning , if u think some people left ji having good name in ilm then you should consider the opinion of opposite one too . my simple question is that why u people who criticise maulana maududi have not guts to ask the ulema who are members and sympathisers of ji that why are you with ji, then you will know the answers, if u cannot strive for the cause of islam better do not disturb the work for ummah by making half read sentences .
    and posting links, jamaat e islami has sound leadership and is well organized in work . it not only attracts ulema from deoband but also different madarssa such as nadwa, umrabad etc
    we invite muslim brothers and sisters to join and see themselves

  41. majid hashmi says:

    SALAMALAIKUM
    mr mir ahmed ali
    as u said it is easy to ridicule any one in this world and at the same time its very easy to make any claims in the name of opinion and fame against quran and prophet MOHD pbuh,,,its nice to be nice to evrybody buts its illitracy and ignorance to be nice at the cost of compromising with the truth(haqq).i have lot of misguided quotes of maududi which contradicts with the right faith of islam i.e quran and sunnat…and maududi will be at my shoe toe for whatever he said against quran and sunnah as he dont hold any position to save me on the day of judgement,,,i request you to b among literates and start reading the literature of maududi in detail before taking his side and dont b like other jamat e islami guys who just read the jamats dastur and thinks wht a nice jamat it is,,have some difference between illitrates and yourself

  42. Nafisul Haque says:

    Dear Uzma,
    You have mentioned the link in your comments which provides the information of refutation of maulana Maududi by salfis. Why should you not go through the youtubes lectues of Tausifur Rahman and Meraj Rabbani against the tableeghi jamaat and deobandis?
    For the sake of Allah don’t blame others. We should become one ummah so that we can fight others.

  43. majid hashmi says:

    SALAM,
    mr or mis nafisul haque ,
    do you have anything to say in reply of my two comments ?kindly correct me,and i hope,u do understand tht maududi or any man of this ummah cannot save you u or me on the judgement day.maududi culd be wrong ,,the only certain authentic truth is QURAN and SUNNAH .kindly correct me and reply me ,ALL THE BEST

  44. Imran Nasir says:

    Recently, I happened to read some books of a cleric named “Bashir Hasarvi” who has written more than eight books on Syed Abu Ala Moudoodi (two more books are in progress) and belongs to “Deoband” creed. He has levelled different types of charges against Moulana Moudoodi.
    For example
    Moulan Moudoodi was American Agent.
    Moulana Moudoodi was Russian Agent because Russian official met him and admired his erudition.
    Moulana Moudoodi insulted Sahaba e Kraam.
    etc……
    I have read his books and honestly speaking I feel that these clerics have no fear of God they just suffering a complex of inferiority which keeps them on tenter hooks.
    They have singled out Moulana Moudoodi for showing their criticising skills how they can defend Sahaba and how much they are superior to Moulana Moudoodi in terms of respect for Sahaba.
    They havn’t left any stone unturned in maligning Moudoodi sahib although he didn’t say anything beyound the limits. Such clerics are liar of first rank they should first consutlt their own books then they should have targeted a pious man. If there’s anyone who differs with me he should study the following books and then afterwards read “Khalafat o Malookiat”.
    1: History of Islam by Akbar Shah
    2: History of Islam by shah Moeen ud din Nadvi
    3: Khalafat o Malookiat per eatrazat ki tajzia by Malik Ghulam Ali

  45. Imran Nasir says:

    One thing I want to make clear that I’m not against any school of thought because I respect all sincere people irrespective of their spacific sect or doctrine but I condemn all who keeps busy in leg pulling of each other instead of doing something constructive. So whatever I have written above is just for those who are indeed hypcrates and harbour a mean grudge against others whether that is Moudoodi or anyone.

  46. majid hashmi says:

    SALAM mr imran nasir,
    dont try to b a cool guy and if u r a muslim then primarily defend ALLAH and RASOOL pbuh first ,after SAHABA r.a evry man has to b cross checked by quran and sunnah of prophet pbuh,be it maududi or the biggest muhaddhis of this world,if u r a muslim then read surah ankaboot verse 68 and fear for urself and if u r not a muslim then come to islam,,no maududi will come with u in grave and save u .maududi was an oversmart fool who tried his best to put his own opinion above quran and sunnah,,read my above comments first and as u dont criticize anyone so dont criticize me also instead answer my above comments.read all my 4 comments and answer me,,u,the enemy of ALLAH and RASOOL pbuh,,,defending ummatis ….are you muslims ? who shows pain for bullshit people who wrote openly against ALLAH and his RASOOL pbuh ????? maududi was a bastard who said long beard is an innovation in his opinion,,and many many other things,,,,,if ALLAH gives me strength i could explain each and evryone the quran and sunnah,,,and plus if after that if someone like maududi comesup with his bullshit opinions,,then i wuld love to kill that bastard before he speaks…..islam should be understand as it was revealed by ALLAH and taught by MOHD pbuh and practised by SAHABA r.a….maududi was a bullshit with his own bullshit opinions,,got it ? u ?

  47. Imran Nasir says:

    Dear Maji Hasmi!
    We’ll discuss Mowdoodi later first we talk over the moral values which has been especially convyed to Muslim Ummah by prophet (PBUH).My brother you forgot what prophet said to Jabraeel on the occasion when people of Taief were throwing stone on him and he was smeared with blood all over?
    You forgot what he said on the occasion of his last address?
    You forgot what he (Prophet PBUH) did with that jewish person who urinated in Masjid?
    Did ever Sahaba karamm abused anyone like you?
    Did ever Prophet teach us to kill people and that too who are respected by many others?
    I need your answers on this then we’ll discuss other things?
    One more thing my brother by abusing and threatening to someone are you enhancing the image of our religon of Islam?
    What message are you giving to the Non Muslims who are already describe us as terrorist?

  48. majid hashmi says:

    again the same script of jamat e islami ,these words are on the lips of evri jamat e islami brother,peace and manners,,,you people preach something and practices something,,,u dont even know to reply to my SALAM ,u people dont read quran and sunnah, the hadith of PROPHET PBUH narrates tht one who doesnt reply to your salam doesnt reply to tht person at all ? have u read this or know this ? a big NO.,.coz the persons who read quran and sunnah and understand islam as sahaba r.a did, they dont shout at the secondary things, instead they work out on the primary things like tauheed aqirah and risaalah. u dont even know to reply the salam of a muslim brother then im not sure what shuld i expect from u,anyways…as far as ur answers are concerned….in the life of PROPHET pbuh and sahaba r.a,there have been incidents where persons are killed who does blasphemies acts…but u know not ? why ? u havent read any thing by urself in original books ? what u did ? just listen to ulema and reading some maududi’s book and thinking O WHAT MANNERED PEOPLE WE ARE,WE EVEN RESPECT THE SHIA’S……maududi’s literature directly are blasphemies,,and u r nothing but an illitrate in islamic studies,,,SAHIH BUQARI VOL 2 HADITH 422 states that,THE PERSON WHO WILL BE GIVEN AZAB E QABR IS THE ONE WHO FOLLOWS HIS DEEN ALL HIS LIFE HEARING PEOPLE…u will go alone in qabr and so do i,,,,i fear for myself,better u too for ur ownself,,,,reply my questions if u do really care for islam,,,ASALAMALAIKUM WARAHMAT ULLAHI WABARAKATUHU

  49. Imran Nasir says:

    Asslam o Alikum
    I’m really shocked to see your being so proud and ignorant. Honestly speaking, I don’t belong to Jammat e Islami but I respect its senior people as I do to all the altruistic and truthful people of all creeds. I never wished to be called myself to sunni, wahabi or shia but a Muslim. I love my prophet and sahaba e kram ajmaeen who sacrificed every thing of them for the sake of Allah and its creation.
    You have claimed that you have a huge knowledge of Islam but ,to be candid with you, I feel that you know nothing because your behaviour is totally opposite to the Muslims. It’s beneath the dignity of a Muslim to be proud and show superiority to others. In spite of studying a lot including Quran and Hadith I feel that I know nothing because the knowledge is like an ocean and I try to consult those who know better than me.
    My brother, I hate such peoples who cast aspersions on each other that is why I hate the people who maligned the Ulema without being fully equipped with knowledge. I think if we cast aspersions on the people who did a lot for our religion, we are not Muslims.
    I just know our prophet was the humblest man of the world so if somebody like you threat others and cast aspersion other who are/were most definitely much better than him, doesn’t deserve to be called Muslim.
    The people of your sort who have a so called knowledge of Islam are enemy of Islam in guise of a Muslim.
    What do you think me or people of my sort don’t know how to abuse or threat but I must abstain from doing so because this is not the teaching of Islam. Islam teaches us to be tolerant and settle the matters with sagacity not with abuses and threats.
    My dear brother, if you are really a Muslim then follow the style of Prophet and Sahaba not of Ibn e Saba who showed himself a Muslim but in reality he was the worst enemy of Islam.

  50. Imran Nasir says:

    Sorry for forgetting to say “Asslam o Alikum”.

  51. Imran Nasir says:

    Sorry for forgetting to say “Asslam o Alikum”. But having said that I’ll say just “salm” is not a slam, you should peep into your own collar first.

  52. majid hashmi says:

    WALAIKUMSALAM WR WB
    after i read ur reply..i searched my given comments searching tht where i have claimed tht i have huge knowledge as u said ???instead in ur reply u said something very interesting as “In spite of studying a lot including Quran and Hadith I feel that I know nothing”……u claimed to have study a lot including quran and hadith,,,,,,only ALLAH knows did u check the quran and hadith which i asked u to see urself,,,my dear brother,,,,,v should b as mannered as possible but not at the cost of blasphemy,,,,people who blasphemies ALLAH and his RASOOL pbuh,,do u think v should b good to them ?do u think v should respect them ?u hate people who cast aspersions on each others,,dont u hate people who insults ALLAH and his RASOOL pbuh and sahaba r.a ?i fear ALLAH and i hope i am not among munafiqoons..but people like u who claimed to mannered etc care for evryone but not ALLAH and his RASOOL pbuh…going in reverse order,,,,,care for ALLAH and his RASOOL pbuh then come to people,,,,and the pattern u mentioned about ur study,,,STUDYING A LOT INCLUDING QURAN AND HADITH,,,,,correct ur approach,,study quran and hadith including others…so tht u culd know which is in accordance of quran and hadith and not viceversa…now instead v talk about each other personalities,using my harsh comments as sheild to cover and not replying to my questions,lets talk about islam…what do u think v should b doing with the persons who speaks openly against ALLAH and his RASOOLpbuh and his sahaba r.a,,,,,plz put some light from quran and hadith.

  53. Imran Nasir says:

    Asslam o Alikum! My dear brother, you are very difficult person to be understood because if respect you then you make fun of me and if I adopt a style of yours then my conscience deter me from doing so.
    My dear brother, I have read a lot of books on Islamic History and I found so many things objectionable things but unfortunately the History is full of some such incident which are painful but we can’t deny everything. What we can do is somehow by nipping here and tucking there we can conclude some better result which are in sync with Quran and Ahadees So the same have been doing our all ancestor including Moulana Moudoodi.
    What about these respected personalities
    Allama Jareer ibne Tibri
    Ibne Khaldoon
    Ibnul Aseer
    Hafiz Ibne Kaseer
    Amaam Ibne Teemia
    Amaam Zhuri
    Hassan Basri
    Ammam Zahbi
    Amam Hanbal
    etc
    etc
    and in the 19th century a lot was written over Islamic History which almost cent percent resemble to what Moudoodi wrote.
    Have you seen some books which are taught to the modern institution?
    Have you read spirit of Islam which is considered an authentic book over Islamic History and taught & quoted all over the world?
    My dear History is a subject which is not prohibited in our religion but you are right if there is something blasphemous then we should resist against them.
    I’ll continue my say after getting free. so sorry dear but please calmly discuss the matter don’t be out of manners.

  54. majid hashmi says:

    yes brother WALAIKUMSALAM
    u came to my point directly or indirectly,
    anyhow, i wuld repeat my self again,i urge myself and all the muslims to read and understand and practice quran and hadith first,,and my whole talks are totally focussed on maududi blasphemous comments which directly contradict quran and hadith of prophet pbuh.,and as u rightly said,,i am trying my best to resist maududis gutts for speaking openly against quran and hadith.and jamat e islami people just read the jamats dastur and start thinking tht what a beautiful thinker maududi was.and brother i request u to dont mix our discussion with different things in each reply.ours take is on maududi’s work,,remaining things like history etc etc,leave it as of now..ok…and most importantly we are not talking here about the islamic history written by maududi or some other scholar but rather i am talking about the writings of maududi on quran and hadith AQEEDAH .he made blunderous opinions directly against the quran and hadith,,,u have read lot of books ,,havent u found anything against quran and sunnah in the maududi’s books ? u culdnt find it becoz u are going in a reverse pattern,..read quran and hadith first then read any scholars book or literature so tht u may know what is in accordance of quran and sunnah……didnt u find maududi’s literatures going against quran and sunnah at any point ????

  55. majid hashmi says:

    ASALAMALAIKUM WR WB.
    i am not here to win an argument brother IMRAN NASIR nor i expect u to try and win an argument.we muslims should accept what ALLAH and his RASOOL pbuh orders and we should accept it even it goes against our own mindsets or desires,,i request you from the bottom of my heart just read once and understand SURAH NISA VERSE 135,and pray we all understand and practice this verse and whole of quran INSHAALLAH.i am waiting for ur answers to my questions and i hope i learn some quran and hadith from ur answers and not plastic morals or plastic manners

  56. Imran Nasir says:

    My dear Brother Majid Hashmi,
    Brother, I’m a sinful person and need a guidance to be a true Muslim. I hope that you’ll guide me because I strongly feel that you’re a true Muslim and want everyone to be a good Muslim. I humbly request you please don’t be aggressive because being aggressive we can’t convince anyone, no matter how much knowledge and sincerity we have. My brother I don’t know which doctrine you belong to but it’s a matter of indifference to me because this is enough for me that you like to be called a Muslim. My brother the people who have opinioned about Moulana Moudood whether right or wrong I don’t care because it’s clear to me that they have said in the love of Muhammad (PBUH) and Allah Almighty.
    I would like to keep a permanent contact with you if you don’t object so please let me know of your e-mail address.

  57. majid hashmi says:

    ASSALAMALAIKUM imran nasir
    i am not a true muslim, ALLAH will decide about me ,,i hope ALLAH guides me.all i can say is I CAN TRY TO BE A MUSLIM,and I SHOULD TRY TO BE A MUSLIM,rest is upto ALLAH.i never wanted to be aggressive with u or any other muslim brother. i just want my muslim brothers to understand the need of the hour and come back to basics tht is QURAN AND SUNNAH..i was just a bit harsh in my comments and sorry for tht.i just want u to start serious studies of quran and sunnah from the original books,,and the thing u dont understant then refer it to the knowledgeable person,…i think i should not be wasting both of us time pointing and quoting maududi’s blasphemous and deviated literatures.maududi will pay for his own deeds if he has not asked forgiveness before his death,,anyways

  58. majid hashmi says:

    TO IMRAN NASIR::::and if even a kid comes and correct in accordance of quran and sunnah v should accept it as per SURAH NISA 135,and even world best islamic scholar be it maududi or anybody comes and says anything against quran and sunnah then v should negate tht scholar states in quran SURAH TAUBA 34.similarly u can correct me anytime with respect to quran and sunnah,,and u too should b ready to accept any correction showed by even a kid like me..IF WE STAND IN FRONT OF A MIRROR AND MIRROR SHOWS US ANY BLACK MARK ON OUR FACE OR CLOTHES,WE DONT BREAK MIRROR INSTEAD,WE CORRECT OUR FACES OR CLOTHES…similarly v should not b upset with the people who are trying to correct us,rather v should correct ourselves,,so i think u shuld start working on ur habit of not replying to SALAM,,work on it,try to reply to salam ,yes u can b in my contact for the sake of ALLAH,,my email ID is hashmi_sm@yahoo.co.in ,kindly dont forward any literature of maududi i have had enough ,but anytime u can email me.regards

  59. A Muslim says:

    Respected brothers and sisters,
    Moulana Moudoodi was a true Muslim who sacrificed his every thing for the will of God. Everyone in the world admired his struggles and work towards Islam. The people who criticized him were mostly jealous of his popularity and the rest were misguided by those who take Islam for their business not religion.
    He was the first person who was awarded by “King Faisal Award”.
    He was the first person of nineteenth century who was declared “Amma ul Muslimeen” by the Ulema of whole world.

  60. A Muslim says:

    Point to be noted.
    My brother, who has started this thread, doesn’t know that Mufti saed has also been declared “bidati and shirk karnay wala” by some renowned ahle hadith people.
    What was the credibility of Moulana Yousaf Ladhianvi, to know that you can study his books “aap kay masaile aur unka hal” he wrote so many unnecessary thing which are nothing but vulgarity.
    A true scholar is recognized by his decency and habit of doing his work without caring what others are doing and so did Allama Moudoodi Rehmat ullah Alaih.

  61. majid hashmi says:

    SALAM mr muslim.,,unless u love ALLAH and his RASOOL MOHD pbuh more than anything in this world,,,even more than maududi….you are not a muslim,,,,this is stated and quran,,,and before writing praises for maududi,,,,read his books which directly contradict with the book of ALLAH and his beloved PROPHET pbuh sayings.the one whose opinion directly contradicts the quran and sunnnah then tht person needs some guidance and repentance,and maududi was one among them,,dont be among illitrates,be among literates and read quran and sunnah first and then other people books.all the best

  62. A Muslim says:

    Mr Majid Hashmi, You seem to be a person with pig-head because you are one of those who made the mess with the religion Islam. I have studied all your post and reached a conclusion that you are the bastard who has made his business to malign the Ulema Karam. Mr Hashmi Moudoodi sahib (RA) and others who devoted their lives for the will of God don’t need to be appreciated or admired by the bastard of your style. So please shut your shit-like mouth and get a hike otherwise I know how to handle a person of your kind.
    Mr Hashmi, you are playing with Quranic verses with your little knowledge, you should be hacked away for these act of blasphemies you are doing here. I warn you first and last time keep your shit-loaded mouth shut and do not use a abusive languages for our respected Ulemas and Quran.
    Bastard…………………..

  63. Main nay sub ko parha hay aur aik baat kahnay pay majboor hoon kah jis nay bhi yay blog sheroo kia hay wo shitaan hay aur muslamanoo main na itfaaqi paida karna chahta hay, Allah usay zaleel o riswa kary. Moulan Moudoodi aik waqae hi bohat baray buzurag guzray hain jin ki bohat kidhmaat hain. Wo log zulm kartay hian jo un ko Jihalat ki bunyad per bura bhala kahtay hain.
    youtube per Moulana Tariq Jameel unkay baray main kia kahtay hain zaroor suneay aur allah aisay logoon ko jahanam wasil karay jo un per khak dalnay ki koshash kartay hain.

  64. Allah un tamam jahil molveeoon ko bhi hidayat day jo aik dosaray per keecher uchaltay rehtay hain.
    Main un molveeoon kay naam nahi laina chahta magar unhoon nay jaan boojh kar Moulana Moudoodi kay khalaaf propagand kia our kitabain likheen kio kah moulana Moudoodi logon ko khud Quran aur Ahadees ko perhnay ki taleem daitay thay jis ki waja say in karobari molvioon ko khatra tha kah humain kon phir aalim many ga aur humaray karobar kaisay chalain gay. Allah aisay tamam logoon ko jinhoon nay deen ko karobar banaya huwa hay jhanam ka eendhan banaye.

  65. majid hashmi says:

    to MR MUSLIM..to be more precise “NAME SAKE MUSLIM”hehehehe,,,,,u illitrate jamat e islami’S “NAME SAKE MUSLIM”,,,,first change ur name coz muslims dont abuse,but yes,name sake muslims abuse a lot,,analyse urself,,,if someone says u to read quran and sunnah,,,ur temper gone sky high,,no body can help u if u r at this level of illitracy even after u seems to b educated(i hope so,but not sure).anyways,maududi died after writing blasphemies comments against quran and sunnah,,,if he repented before his death(only ALLAH knows)then he is saved,,if not,then his books will speak against him on the day of judgement and its readers will be the witness.u have a glorious chance to read quran and hadees before death angels come to you and take away ur soul.dont repeat the mistakes which maududi did in his books.and first read the books of beloved prophet mohd pbuh.maududi wont stand for you on the day of judgement,,only beloved prophet mohd pbuh will stand for you so follow him directly.and in qabr,,there wont b a question regarding maududi,but there wuld b a question regarding our beloved prophet pbuh,make use of ur chances,,,MR NAMESAKE MUSLIM.and as far as ur warning is concern,people like u,just bark,,can do nothing,,nothing for islam nothing for others nothing for ownself..anyhow,if u r so in love of islam,then talk about quran and hadees..got any gutts to discuss quran and hadees ?? a big NO..u havent read quran and hadees in the original books all ur life so now it wuld b tough for u to change ur illitracy gear.just read quran and hadees by urself,if u cant do tht,,dont bark and change ur ID,,

  66. A Muslim says:

    After reading what you have written above I have understood that you are a starved dog who had not been fed for a long.I am not in habit of abusing but I gave back you those words which had been used by you bastard.You keep barking because you will die if you do not do so. Bastard keep barking………..
    You do not take the name of our beloved prophet and God with your shit smeared tongue. I can visualize your get up that you are whole shit smeared and your mouth is oozing shit as well.
    You are a candy-ass who does hypocrisy on net in order to protect your self from us. If you are indeed very brave then write your address and phone no. and secondly have breakfast with us at the canteen of Punjab University.
    We are taught to respect Ulema irrespective of their particular doctrine but we can be dormant to see our respected Ulema being humiliated.
    I told you Allama Moudoodi was such a big personality that he is admired by the whole Muslim Umah he was held in high respect by the Imaam e Haram and Imaam e masjid Nabvi. And they awarded him with “King Faisal” award. Now bastard you would say they do not study Quran and Hadees.
    Keep barking a mad dog……………..

  67. A Muslim says:

    I forgot to say one thing, Mr you are stupid or extremely hypocrite that you again and again say to exchange ahadees and Quranic verses.I’m really appaled at this, why you people play with Quran and Ahadees? The shity debate you have started is just aimed at making the Muslim fighting with each other. So He would be fool who will exchange the Holy and Sacred verses and Ahadees on this topic. I again warn you “zaleel insaan” stop this satanic game and apologize to God to escape his wrath.
    I am really amazed you think yourself a Muslim , you are really not. You have a mean grudge in your heart against Muslims and you want to see them quarreling with each other. Bastard……….

  68. majid hashmi says:

    MR NAMESAKE MUSLIM,staying with sardars in punjab ??? is it ? sardars ke sath rehtay rehtay unhi k tarha hogaye ya sardars kuch behtar hain?write something original ,dont copy my words and my GOD,check ur anger when u r asked to discuss quran and ahadees,lolzzz bewaquf.and u can visualise my getup,my GOD lolzzz u r so idiot.u have some feminine characteristics within you,anywys.i thank u for informing me tht punjab university is admitting idiots like u,i wont recommend this university to others INSHAALLAH.and u r shouting like a mad dog,calm down and read quran and hadees with peace,maududi was not ur father nor ur prophet,,he could b wrong.so take care of ur aaqirah.as far as my mobile numbr is concern,i dont talk to girls even if they have man’s appearance like you.

  69. majid hashmi says:

    QURAN SAYS”O YOU MOHD PBUH,if you add anything from deen or substract anything with ur will then surely we wuld grab ur right hand and cut ur vein of heart through neck and no one will stop me from doing so” SURAH HAAQQA VERSE 44 TO 47….if prophet MOHD pbuh is warned so severely regarding deen in the quran,,,where do you,,,and me and maududi or anybody else’s stand ?think before u speak.coz…tongue culd b the decider of ur fate on the day of judgement.i request all the muslims,,,try to read quran and hadees with your ownself,,,,try ur level best,,,dont b among illitrates and among losers..all the best

  70. sardar says:

    Oye Majid Hashmi, Kutay di poosh tairhi e rhendi ay jina marzi sidha karan di koshash kar lo.
    Tay to hay e kutay di poosh.

  71. A Muslim says:

    You are a psycho who takes a perverted delight in teasing others but what really gets me is that people of your kind are totally devoid of conscience and honoure that even use religion for your nasty purposes.
    I am damn sure that you are blood hindu or Christian who in guise of Muslim trying to create a bad blood between the Muslim. Hell with you and your shity brain.

  72. majid hashmi says:

    mr name sake muslim.i think its so tough for u to accept the fact tht u r an illitrate,and on tht,u r an idiot.read quran and hadees,,,it will cure ur barking habit INSHAALLAH,,all the best

  73. A Muslim says:

    You should not take the name of Quran and Ahadees with your shit-smeared tongue. You are not Muslim, you are a pure bastard who knows nothing but just barking.

  74. shebaz says:

    I have listened to the full audio of Mr palan puri and really shocked that a person who wishes to be called an Alim can tell such a white lie that Moudoodi Sahib did not admit “ajmae sahaba” . Moudoodi sahib respected Amam Abu Hanif a lot and in “khalafat o Malookiat” he quoted his words about “ajma e Sahaba” and in his Book “rasayl o masayal” he has replied to someone where he mentioned that how much he gives importance to “ajma e sahaba”.
    May Allah show such liars like Mr Palan Puri a right path.
    Secondly , He addresses the people of Jammat e Islami by saying “moudoodio” which is against the ethics and beneath the dignity of a Alim so I do not admit that Mr Palan Puri is Alim he is a jealousy-consumed person who is not afraid of God’s wrath.

  75. majid hashmi says:

    namesake muslim,,is mr coward.a coward is not a muslim.he fears to read quran and ahadees,,cannot talk of quran and sunnah but can abuse…idiotic feminine character living creature.dharti pe bojh.ALLAH tujhay aql de or deen ka ilm de AMEEN SUMAMEEN,,sardaron me rehkay unhi ki tarha hogaya bechara.islam qubul karlo,abhi time hai.or padho or amal karo,suni sunayi baton per itna awaz mat nikalo,illitrate idiot

  76. A Muslim says:

    Mr Majid Hashmi (Hypocrite)
    Moulan Moudoodi Rehmat ullah Aliah was the height of intellectuality and piety. He was not a orthodox and hypocrite molvi like your guides that are liable to distort the religion Islam to the extent that now if somebody (like Moulana Moudoodi)tries to restore it to its former glory the bloody pigs of your sort make a lunge at him like a mad dog.
    People who follow Syed Moudoodi Rehmat ullah Aliah are very courteous and civilized they never tease others but if a mad dog castigate them for nothing then they also feel forced to reply so that he could not seem them emasculated.
    This is an admitted fact that Moulana Moudoodi’s literature attracted intellectuals so everyone who likes him is fully equipped with sublime study of Quran and Ahadees.
    But here on this blog if somebody has tried to reply you moderately you have tried to bite them like a mad dog. So it is useless to give you reply with Quranic Verses and Ahadees.
    You people are in habit of not respecting Quran and Ahadees so for your disgusting purposes you use them without fear of God.
    Give us your phone no. if you are not a coward so that we discuss this matter in detail.

  77. A Muslim says:

    Mr Majid Hashmi (Munafiq)
    I did not want to do What I am going to do now because I thought it suited to the people of your sort who are not sincere to Islam but bark at the people who are sincere.
    Moulan Moudoodi or any person belong to Jammat e Islami never exchange indecent words.
    Moulana Moudoodi rehmat ullah alaih never replied to such vituperation. We respect all Ulemas without regard to their doctrine. But “Zaleel Admi” you have forced me to show you the mirror so that you can realize what you are doing is not for Allah rather you try to make “shitaan” happy.
    see these clips in which your Ulema e Karam are castigated by others.
    Ameen Okarvi ka operation 1
    Ilyas Ghuman kafrar yahya arfi okara
    Fatwa, deobandi Kafir, brelvi kafir, ahle hadit kafir, kuttay, wahabi
    deobandi/Tabligi Jamat Exposed
    deobandi Tablighi Jamat Exposed
    Tariq Jameel Wahabi Exposed
    tariq Jameel beobandi- wahabi ki kufriyat- toba speak Kalma shahada
    deobandi Mufti declare tariq Jameel a kazzab
    Tariq Jameel Munafiq
    wahabi tariq jameel ki gustakhi
    tariq jameel wahabi- biddati ya Muafiq

    See all these clips and then “sharam say doob maro”

  78. A Muslim says:

    copy these caption and paste on the Youtube and enjoy.

  79. majid hashmi says:

    MR NAMESAKE MUSLIM,u said it is useless to reply me by quran and hadees,,but the fact is tht u dont know any quran and hadees,u r born illitrate and i think u ll die as an illitrate,(i hope not).if jamat e islami people are one side of the coin of illitracy,then the second side of the illitracy coin is tableeqi jamat people.anywys,i still stick to my basic point,read quran and hadees by urself and dont b among illitrates.and regarding maududi,i just can say MAY ALLAH FORGIVE HIM FOR HIS MISTAKES DONE IN HIS LITERATURES,maududi was not the prophet,he can make mistakes and he did lot of mistakes,u havent read and hadees thts y u dont know wht kind of mistakes maududi did.,,,u ll come to know only if u read quran and hadees first..and u r alive,,,make use of ur life,,read quran and hadees by urself first.dont live like an animal just passing the days waiting for death..ALLAH says in the quran “STAND FOR TRUTH EVEN IF IT GOES AGAINST YOU OR YOUR PARENTS”.surah nisa verse 135….ALL THE BEST

  80. majid hashmi says:

    MR NAMESAKE MUSLIM,u said it is useless to reply me by quran and hadees,,but the fact is tht u dont know any quran and hadees,u r born illitrate and i think u ll die as an illitrate,(i hope not).if jamat e islami people are one side of the coin of illitracy,then the second side of the illitracy coin is tableeqi jamat people.anywys,i still stick to my basic point,read quran and hadees by urself and dont b among illitrates.and regarding maududi,i just can say MAY ALLAH FORGIVE HIM FOR HIS MISTAKES DONE IN HIS LITERATURES,maududi was not the prophet,he can make mistakes and he did lot of mistakes,u havent read quran and hadees thts y u dont know wht kind of mistakes maududi did.,,,u ll come to know only if u read quran and hadees first..and u r alive,,,make use of ur life,,read quran and hadees by urself first.dont live like an animal just passing the days waiting for death..ALLAH says in the quran “STAND FOR TRUTH EVEN IF IT GOES AGAINST YOU OR YOUR PARENTS”.surah nisa verse 135….ALL THE BEST

  81. A Muslim says:

    Mr Majid Hashmi
    Keep barking like a mad dog.

  82. majid hashmi says:

    hehe bewaquf jaahil kahinkay,, bada aaya tha videos dikhanay,,,,,,start reading quran and hadees ryt from today itself.dont b among illitrates.reply me after u study some quran and hadees .bye

  83. Tabrez says:

    Mr Majid Hashmi Sahab, Allah apko jazaye Khair de. Just lyk to mention 1 basic points of urs whch i thnk is mst important 4 any Muslim being to undrstand and follow., dat òne must Read n undrstand QURAN & SUNNAH(in d form of Authentic Hadith) Before picking up any buk relatd to ISLAM “&n nt vice versa.

  84. A Muslim says:

    Mr Tabrez! You are right and the poeple of Jammat e Islami do the same. You can confirm it that they arrange the special classes for Ahadees and Quran but Ahadees and Quran should not be discussed with any one who makes fun of them. This Person Majid Hashmi is one of them because he started abusing “bastard” in a religious discussion he abused a pious person who spent his whole life servicing the religion of God. He himself is a jahil and Munafiq but he does not know this bitter reality.

  85. Sherazi says:

    Majid Hasmi aik kuta hay aur bhonkana kutay hi ka kaam hay lehaza mairy dost perishan honay ki zaroorat nahi. Is kuttay ko bhonkany do isay roti millay gi to zaroor bhonkana bund kar day ga.
    Tamam Ulema Karam ko chahiay kah is fitnay kay wakat main jab “Majid Hashmi” jaisay “dijaal”
    aap ko larwanay ki koshashoon main masroof hain , bohat ihtiaat karain aur aik dosary ko shak say na daikhain.

  86. majid hashmi says:

    SALAM mr tabrez.may ALLAH keep u and me and this A MUSLIM and this new illitrate called sherazi on the ryt path and may ALLAH guide us on the way of RASOOL pbuh and sahaba r.a AMEEN SUMAMEEN…i dont know where these people got their education ,they are getting angry just becoz they are asked to read quran and hadees.and A MUSLIM specified tht i abused a pious person,but i felt pity for him becoz he doesnt show tht much love for RASOOL pbuh when compare to maududi,,,,he keenly observed my abuse for maududi,but he is not ready to check maududi’s hell shocking comments against RASOOL pbuh and sahaba r.a…maududi dared and spoke lot of thing against PROPHET Pbuh hadith and sahaba r.a..maududi will be at my shoe toe if he stands against my beloved PROPHET pbuh ..ALLAH says in surah nisa verse 65″BY GOD A PERSON IS NOT A MOMIN IF HE DOESNT MAKE MOHD AS THEIR AUTHORITY IF THERE R DIFFERENCES AMONG THEM”

  87. majid hashmi says:

    and in surah ankaboot verse 68 “IF ANYONE ADDRESS ANY LIE AGAINST ALLAH AND HIS RASOOL pbuh THEN HIS ABODE LIES IN JAHANNAM FOR SURE”,,,,anyone culd fall in this verse,,be it maududi or anyone .so before speaking anything regarding ALLAH and his RASOOL pbuh ,i request all my muslim brothers and sisters,just b sure wht u r speaking about,read before u speak.dont speak anything about islam just on the basis of hearing…and as for jamat e islami guys, i am sory,maududi rely spoke many thing which goes against quran and sunnah.,make ur primary target as succeeding in aaqirah and not defending people like maududi……and mr A MUSLIM,stop pretending to b an oversmart by posting the mesges with difft. ID like sardar ,sherazi etc etc.anyways,start reading quran and hadees, INSHAALLAH it will help u

  88. Tabrez says:

    walikumsalam wrwb to both Mr Majid Hashmi sahab& Mr Muslim..i hav been following both of u with regards to allegations & n refrences. First thng first, Thanx “mr A muslim” 4 replyng me..nxt is, I as a muslim beliv dat “if any information is pasd on to u, thn u shud check 4 its authenticity,n then it shud b 4rwd/spread” the same is mentiond in d Quran. On this note i Assume Mr Majid Hashmi 2 hav got Sum info or dalayal against Maududi sahab..so it is our utmost duty to chèck n cross verify..until n unles v do dat
    V cnt draw any conclusion.. So its my n ur(A muslim) duty to check nw d refrncs givn by Hashmi..n y r u so reluctant to chk his refrncs mr A Muslim? At least im nt becoz its d mattr of One talking against Quran &Sunnah. N 1 mor thng i wud lyk to mention here rgardng A Muslims reply wich he gav me abov, he mentiönd dat ppl of Jamat islami verily refr n conduct clases of Ahadis n sunnah.. Then it is easier 4 u to rfr da dalayal wat hashmi askd u to refr… So brothr lets just check first wat he is askng us to chk. Latr if v r convincd dat Mr Hashmi is wrong v cn extnd d discusn..hope u both agree

  89. Tabrez says:

    1 thing i lyk about Hashmi is dat he givs rfrncs 4rm Quran n Sunnah ONLY.. N ys he is vry ryt in saying so becoz DEEN IS OF Allah swt,n WAY shud b of RASUL saws.. Its none of any1s busins to includ thir own opinions n dat 2 against Allah n Rasul, nauzbillah.. Hovewr Gud, pious, famous, historical,wealthy dat person may b.
    .

  90. Tabrez says:

    To mr a Muslim@ bro u hav to undrstand d logic n circumstancs behind Mr hashmis commnts stating Maududi as ” bastard “. He thnks mr maududi has abusd Allah n Rasul saws…n if such is d case thn he has his own ryt to say dat. Becoz its bettr to sledge d 1 who hav abusd our prophet.(n plz bro lets keep all our gud thngs 4 Allah & rasul includng lov n highst form of respect & nobody els as our IMAAN Demands).n then if he has nt abusd our prophet then its our duty to make Mr Hashmi undrstand so with suitable refrncs n dalayal..dats d way it shud b.

  91. Sherazi says:

    Mr Tbrez
    I am really shocked to see that you are taking side of a liar. I do not want to share Quran and Ahadees with a Munafiq because Mr Majid has imposed a “buhtaan” on a person who is respected throughout the world by Muslims. This is beyond commen sense that a scholar of high stature abuses his prophet? Moulana Moudoodi has never committed blasphemy, this is the problem of putting wrong construction on his words which were highlighted by the hypocrites.
    I have never seen any renowned Aalim who is recognized worldwide has raised any objection against him. He earned a millon but he saved nothing for his progeny. He was pious to the extent that I can find such example these days. So my heart demands that he should be defended so that his books , his literature can be useful for all who are looking for the right path.
    What Moulana Moudoodi was in the sight of the Ulema of the world you should some books? He helped the widows, needy and all helpless with his own earning. So we can not allow Majid Hashmi or any other who is devoid of Justice and fear of God to malign him.
    Mr Tebraz
    Mr Majid Hashmi has maligned a Muffaser e Quran, He has maligned a person who showed “siraat e mustaqeem” to a lot for concrete evidence read the book “why I accepted Islam” in which a dozen of Islamic foreign personalities admitted that they accepted of Islam after reading his books. So please do not hurt those who love him because of his being true Muslim. Mr Majid Hashmi is a liar and “munafiq” I’m sure that he is nothing do with Islam he just satisfy himself taking perverted delight by hurting others.

  92. A Muslim says:

    More Over some Ulema that are not from Jammat e Islam have suitable answers like Moulan Aamir Usmani “Tafheem ul quran ka Ilmi Jaiza” and “moulana Moudoodi per ietrazaat ka ilmi jaiza by Mufti yousaf and another book “Khalafat o Malookiat” per Aetrazaat ka Ilmi Jaiza.

  93. A Muslim says:

    The Ayat e mubraka Majid Hashmi has qouted we recite and act upon it. Moulana Moudoodi has always enhance the prophet’s seerat e mubaraka by quoting his life’s true picture. If he was not a true muslim we never would have wasted time to clear his position.
    Agian I request to Majid Hashmi do not play with Quran And Ahadees for your obnoxious ulterior motives.

  94. A Muslim says:

    Mr Tabrez
    for your kind knowledge even an illiterate Muslim can not dare to insult Prophet (PBUH) so how on earth you expected Moulan Moudoodi to do so. This is really not digestible. Please condemn Munafqoon instead of encouraging them.

  95. Sherazi says:

    Dear A Muslim,
    Majid Hashmi bohat zaleel aadmi hay, yay jaan boojh kar yay harkatain kar raha hay ta kah mukhtalif grohoon ko aapis main larwaya jae. Isliay hamain kisi kay mutaliq shak nahi hona chahiay. He the kind of person who discharge a rubbish even against Tableeghi Jammat as well. Tableghi Jammat is a jammat of pious people who spend their time to educate people about Islam but this Munafiq Majid Hashmi malign them.
    There is no doubt that he is a dog who bites Muslim wherever he sees.

  96. Sherazi says:

    We even respect Ahle Hadith people, we respect Bralvi people because all of them somehow are trying to propogate Islam. I have nodoubt that even any group of them including Jammat e Islami can commit blasphemy if someone finds any thing which is objectionable we should be satisfied that it would be lack of skills writing something or it would be our wrong interpretation because this is not understandable that Muslim can say even a word against our beloved prophet or Allah Almighty.
    We should recognize Munafeqoon like Majid Hashmi among us.
    Majid Hashmies should not be forgiven at all.
    Majid Hashmies should not be forgiven at all.
    Majid Hashmies should not be forgiven at all.
    Majid Hashmies should not be forgiven at all………………………………………………………………..
    Majid Hashmies should not be forgiven at all.

  97. Truth says:

    Abul A’la 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), presently Maharashtra, India. Born in a respectable family, his ancestry on the paternal side is traced back to the Holy Prophet Muhammad (peace and blessing of Allah be on him).

    The family had a long-standing tradition of spiritual leadership and a number of Maududi’s ancestors were outstanding leaders of Sufi Orders. One of the 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 of the Christian calendar). The first one to arrive was Maududi’s namesake, Abul A’la 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 A’la was the youngest of his three sons.

    Educational & Intellectual Growth:

    After acquiring early education at home, Abul A’la was admitted in Madrasah Furqaniyah, a high school which attempted to combine the modern Western with the traditional Islamic education. After successfully completing his secondary education, young Abul A’la was at the stage of undergraduate studies at Darul Uloom, Hyderabad, when his formal education was disrupted by the illness and eventual death of his father. This did not deter Maududi from continuing his studies though these had to be outside of the regular educational institutions. By the early 1920s, Abul A’la knew enough Arabic, Persian and English, besides his mother-tongue, Urdu, to study the subjects of his interest independently. Thus, most of what he learned was self-acquired though for short spells of time he also received systematic instruction and guidance from some competent scholars. Thus, Maududi’s intellectual growth was largely a result of his own effort and the stimulation he received from his teachers. Moreover, his uprightness, his profound regard for propriety and righteousness largely reflect the religious piety of his parents and their concern for his proper moral upbringing.

    Involvement in Journalism:

    After the interruption of his formal education, Maududi turned to journalism in order to make his living. In 1918, he was already contributing to a leading Urdu newspaper, and in 1920, at the age of 17, he was appointed editor 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 first 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 ��?Ulama-i Hind, an organisation of Muslim religious scholars. Under his editorship, 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 Tahrik-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 Afghanistan. However, he fell foul of the leadership of the movement because of his insistence that the aims and strategy of the movement should be realistic and well-planned. Maududi withdrew more and more into academic and journalistic pursuits.

    First Book:

    During 1920-28, Maulana Maududi also translated four different books, one from 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-Islam. This is a masterly treatise on the Islamic law of war and peace. It was first serialised in al-Jam’iyat in 1927 and was formally published in 1930. It was highly acclaimed both by the famous poet-philosopher Muhammad Iqbal (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.

    Founding the Party:

    Around the year 1940, Maududi developed ideas regarding the founding of a more comprehensive and ambitious movement and this led him to launch a new organisation under the name of the Jamaat-e-Islami. Maududi was elected Jamaat’s first Ameer and remained so till 1972 when he withdrew from the responsibility for reasons of health.

    Struggle & Persecution:

    After migrating to Pakistan in August 1947, Maududi concentrated his efforts on establishing a truly Islamic state and society in the country. Consistent with this objective, he wrote profusely to explain the different aspects 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 criticise and oppose the policies pursued by the successive governments of Pakistan and to blame those in power for failing to transform Pakistan into a truly Islamic state. The rulers reacted with severe reprisal measures. Maududi was often arrested and had to face long spells in prison.

    During these years of struggle and persecution, Maududi impressed all, including his critics and opponents, by the firmness and tenacity of his will and other outstanding qualities. In 1953, when he was sentenced to death by the martial law authorities on the charge of writing a seditious pamphlet on the Qadyani problem, he resolutely turned down the opportunity to file a petition for mercy. He cheerfully expressed his preference for death to seeking clemency from those who wanted, altogether unjustly, to hang him for upholding the right. With unshakeable faith that life and death lie solely in the hands of Allah, he told his son as well as his colleagues: “If the time 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 down in trying to do so.” His family also declined to make any appeal for mercy. His firmness astonished the government which was forced, under strong public pressure both from within and without, to commute the death sentence to life imprisonment and then to cancel it.

    Travels & Journeys Abroad:

    The several journeys which Maududi undertook during the years 1956-74 enabled Muslims in many parts of the world to become acquainted with him personally 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 opportunity to gain a great deal of first-hand knowledge of the facts of life and to get acquainted with a large number of persons in different parts of the world. During these numerous tours, he lectured in Cairo, Damascus, Amman, Makkah, Madinah, Jeddah, Kuwait, Rabat, Istanbul, London, New York, Toronto and at a host of international centres. During these years, he also participated in some 10 international conferences. He also made a study tour of 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 was on its Academic Council ever since the inception of the University in 1962.

    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 influenced the climate and pattern of thought of Muslims, as the Himalayas or the Alps influence the climate in Asia or Europe without themselves moving about.

    His Last Days:

    In April 1979, Maududi’s long-time kidney ailment worsened and by then he also 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 physician. Even at Buffalo, his time was intellectually productive. He spent many hours reviewing Western works on the life of the Prophet and meeting with Muslim leaders, their followers and well-wishers.

    Following a few surgical operations, he died on September 22, 1979 at the age 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 procession 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).

  98. abdullah says:

    a great scholar and has done great job for islam and muslims….
    gets undue criticism for some sentences that he wrote and were misunderstood by readers….
    similar to what happened to Allama Iqbal after he wrote “shikwa”….

    maududi is well known and highly respected in the Arab world….
    i havent read much of his work but all the evidence that i have seen against him is not sufficient to make me believe he had no respect for the Prophet (pbuh) or his companions….

  99. Abdullah says:

    Salamlikum Sherazi Sahab,

    Assalamikum,

    I have not gone in detail of this conversation (inshallah later i will). I have notice that you are praising tableeqi -jamat, bralvii , ahle-hadees, Mr maududi shab (jamate islami)etc.

    For your kind information all of these jamat are like rivels. there are conflicts among all of them. if you go with one then you don’t accept some of the belives of other jamat. It seems that you don’t have much knowledge about any of this jamat and you are here just abusing other people.

    My suggestion to you is that you should start reading quran and SAHI

  100. Abdullah says:

    Salamlikum Sherazi Sahab,

    Assalamikum,

    I have not gone in detail of this conversation (inshallah later i will). I have notice that you are praising tableeqi -jamat, bralvii , ahle-hadees, Mr maududi shab (jamate islami)etc.

    For your kind information all of these jamat are like rivels. there are conflicts among all of them. if you go with one then you don’t accept some of the belives of other jamat. It seems that you don’t have much knowledge about any of this jamat and you are here just abusing other people.

    My suggestion to you is that you should start reading quran and SAHI hadees.May Allah guide all of us on the right path

  101. Abdullah says:

    Subject:- conflicting names

    I m different from abdullah ,i will always use capital A for Abdullah in this forum.

  102. Abdullah says:

    Assalamlikum abdullah sahab,

    you wrote that Moulana Moudodi is highly respected in arab world. could you please let me know that have you personally visited the arab world if yes then what part of the middle east you were in ?

  103. Tabrez says:

    Dear Mr MUSLIM,,,U r defending Mr MAUDUDI as if u have already read and gone thru the allegations what Mr HAshmi is quoting,,,plz bro i request u to GO thru those allegations,,as i mentioned earlier also,,Remember bro On the day of Judegemnt No MAUDUDI sahab or for the matter not even our father can save US,,,U r defending him at the cost of RASUL pbuh,,,
    Mr Truth,,,,,U look to me as an illiterate guy,,,,u seems to have researched so much on MAUDUDI sahabs life,,But not On QURAN AND HADEETH,,,Dear bro If he was a scholar n something good,,it was for his own???And not for me n U….Remember All praises r 4 allah,,,n reserve ur best LOVE n RESPECT to ALLAH swt and RASOOL saws.NOT for Maududi even if for the sake of argument he was best!!!!

  104. majid hashmi says:

    to MR A MUSLIM,SHERAZI (i am not sure these are 2 difft people,anywys), MR TRUTH AND ABDULLAH,
    BY GOD,i want u people to b the winner on the judgement day,i want you people to enter jannat
    on the judgement day,,,but how will you or me enter jannat if we dont have the support of our
    ALLAH and beloved prophet pbuh.,i am not here to win an argument over u people,i just want u people to think,i will help you out a bit further,,,read and think atleast,

    Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trim the moustache and leave the beard.
    ” (sahih Bukhaari, 5443; sahih Muslim, 600).

    According to another report: ‘Be different from the mushrikeen: cut the moustache and let the beard grow.” (sahih Muslim, 602).

    THESE ARE THE HADITH OF PROPHET MOHD PBUH OKAY ???

    but maududi wrote in his book called RASAYEL WA MASAYEL VOL 1 PAGE 307 AND 308(kindly note in my prevrious post page number was mistakenly given as 229),
    in this maududi said
    “LONG BEARD WAS THE HABIT OF PROPHET,IF ANYONE WHO THINKS LONG BEARD IS THE SUNNAH OF PROPHET THEN IN MY OPINION THIS IS NOT THE RIGHT DEFINATION OF SUNNAH AND I STRONGLY
    BELIEVES IF ANYONE THINKS LONG BEARD IS SUNNAH AND ASKING OTHERS TO FOLLOW THIS KIND OF THINGS THEN IN MY OPINION IT IS A DANGEROUS INNOVATION IN ISLAM”

    MR A MUSLIM,SHERAZI,ABDULLAH AND TRUTH,,,who should v follow ????Should v follow maududi or beloved mohd pbuh?
    who is our prophhet of islam ???dont you think its an abuse to the prophet hadith in the name of opinion ???
    will you still defend maududi.

    LET SEE WHAT ALLAH SAYS IN THE QURAN..

    1) “The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger (peace and blessings of Allaah be upon him), to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”

    [al-Noor 24:51]

    2) “It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

    [al-Ahzaab 33:36]

    HOPE YOU PEOPLE UNDERSTAND THE WORD OF ALLAH AND HIS RASOOL PBUH FOR JUDGING MAUDUDI OR ANYBODY.
    I HAVE A LONG LIST OF MAUDUDI’S OPINIONS IN WHICH HE MADE DISASTEROUS OPINIONS AGAINST QURAN
    AND HADITH OF PROPHET PBUH AND SAHABA r.a.WILL WRITE IT DEFINATELY ,IF I FEEL ITS NEED.BUT I JUST WANT YOU PEOPLE TO
    COME TO BASICS,READ QURAN AND HADEES BY UR OWNSELF,,,
    SAHIH BUQARI VOL 2 HADIS 422 “THE AZAB E QABR WILL BE GIVEN TO THT PERSON WHO FOLLOWS HIS RELIGION BY HEARING
    OTHER PEOPLE AND NOT READING THE BOOK OF ALLAH”…ALL THE BEST YOU GUYS OUT THERE.

    one last point in this post ,maududi is not famous in the arab world,infact evri big scholar in whole of gulf takes name
    of maududi as MAUDUDI MAY ALLAH FORGIVE HIM……and even if he had to be the famous in the arab world,this doesnt
    rectify his disasterous mistakes,i wuld still fight against his writing INSHAALLAH.

  105. Tabrez says:

    that is an Eye Opener To me atleast Hashmi sahab, jazakallah khair 4 dat.. ur qoutes r infact True. I appreciate ur undrstanding of Quran & sunnah. May Allah giv us strength to Undrstand Quran n Sunnah in ryt contxt as explaind by Our blovd Prophet bpuh..nt as Mr Maududi…becoz not an inch of deviation is acceptblè against Allah n rasul..n may allah open our hearts to accept his religion n commands n teachngs of Rasul Akram saws no mattr if it goes against our Nafs,against our parents, against majority of ppl,,against richest of Sholars,ulemas. Ameen. Allah righty said in quran “waqul ja al haqqa wa zahqal batila innal batila kaana zahuqa”. Same time i wud requst u to put more quotes 4rm mr maududis buks which he said against islam. N nw i open heartdly bliv dat evry Human being in dis world can go wrong EXCEPT our Blovd prophet Pbuh…

  106. majid hashmi says:

    JAZAKALLAH mr tabrez,may ALLAH help me and you and muslims to follow quran and sunnah as sahaba r.a did AMEEN SUMAMEEN,,,,yes INSHAALLAH i will post more quotes of maududi comparing each with quran and sunnah but i want to see wht these A MUSLIM,SHERAZI,TRUTH AND ABDULLAH replies to my above comment,i wanna see what kind of defence they show for maududi.or may b they just simply accepts quran and sahih ahadees.
    no man in this world ever wuld dare to stand against the most superior human ever i.e beloved prophet mohd pbuh.
    may ALLAH guide me and all to the straight path as sahaba r.a AMEEN SUMAMEEN

  107. A Muslim says:

    Mr Tabrez! Having seen you praising Mr Majid (Munafiq) I recalled one Urdu Idiom “khwajay da gwah dudoo”. Mr Majid Hashmi is not Muslim he is a bloody Munafiq who knows nothing but just allegation which he has read from some jealousy-consumed Molvies.
    If he were a Muslim he did some worthwhile work for Muslim instead of maligning a pious man whose books made so many people Muslim.
    secondly Mr Tabrez you are the dirty soul of Mr Majid Hashmi who comes out of his body to reply us.

  108. A Muslim says:

    Imam Moudoodi (RA) has made it very easy for everyone to choose verses for any topic from Quran e Pak. So Mr Majid Hashmi (Munafiq) has also taken verses with the help of Tafheem Ul Quran.
    Mr Tabrez (al Mashoor) Mr Majid Hashmi you are Munafiq and will remain Munafiq because you have changed many names first you started this absurd debate by the name of MuhammadAhmad and then you changed many names. Mr Munafiq “Allah say dro”.

  109. majid hashmi says:

    MR A MUSLIM i have always tried my best to keep difference between illitrates like and myself.u r the one who changed ID’s like A MUSLIM ,SARDAR and may b sherazi also,,,,bewaquf,,,grow up…dont have any answers regarding my quotes and barking maududi maududi maududi..i think u believes maududi as ur prophet and not MOHD PBUH as ur prophet,,,thts y u r accepting anything wht maududi said even if it goes against prophet mohd pbuh…..so tell it clearly man,tht u believe maududi as ur prophet so tht i wuld stop offending ur prophet.
    but i believe my prophet is beloved mohd pbuh and wont tolerate anything against him.
    maududi was an oversmart fool and he was dear friend of a liar called ayatullah khomeini of iran who openly abuses sahaba r.a…………its natural with these kind of friends maududi said many things against sahaba r.a also,,,maududi to pakistan ke baday bewaqufon me tha,,,tu kahan ka bewaquf hai ? india ka ya pakistan ka ?bewaquf kahinkay

  110. Tabrez says:

    Mr MUSLIM,,,though u r not a Muslim at all… u love MAUDUDI more than Prohet PBUH,,,,,,Maududi looks to be your Father by soul,,,u r such an illiterate IDIOT,,,,u dont have the courage to look INTO glorious QUran and HADEETH,,,and understand it as explained by RASOOL pak saws,,if u r SOn of ur MOTHEr n UR FATHER IS ONE then HAve the courage to PICK the quran& hadeeth and read what MR MAJID hashmi is referring,,otherwise BE a SIXER n han put on BANGLEs ,,u n MAUDUDI r real BASTARDS now,,,,,may u Go to JAHANNAM with maududi,,there he will make u sit on his lap n make u understand his own version of interpretation of HADITH N QURAN!!!!Get this u BASTARD

  111. Abdullah says:

    Assalamlaikum Muslim sahab,

    why did you wrote (RA) after maududi sahab name, was he a sahaba? I want an answer.And please tell me that if anyone abuses Mr Maududi sahab is he a Munafiq?. Please answer my questions.

  112. majid hashmi says:

    salam tabrez,i can understand ur anger ,,it is very hard for us to control our emotions when someone tries to equate anyone with our beloved prophet pbuh..but at the same time v should pray for them bcoz even it is difficult for them to accept facts at this stage of their lives coz they have been bought up with all these teachings all their lives,,,,may b their parents nor their teachers never taught them these basics tht prophet pbuh verdict is final even if their desires and mindsets goes against them.,,,so these thing might b tough for them to accept and may b it wuld take time to remove all tht all these years what was taught to them,,,we should b patient with them as we are daayi and pray for them INSHAALLAH one day we shall hope tht they ll read quran and hadees by themselves INSHAALLAH,,,take care

  113. A Muslim says:

    Mr Abdullah, Tabrez, Majid Hashmi (Three in one)
    You would be so ingnorant (Jahil) I did not expect. RA means Rehmat ullah aliah.
    We Muslims think that there is no one equal to our beloved prophet on this earth and then Sahaba e kraam ajmaeen and then our all “aolia e kraam” and then some respected personalities , Imam Moudoodi is one of them.
    Again I want to warn you Munafiq aadmi do not pretend yourself Muslim because Muslim can not malign Ulema Karam.

  114. Sherazi says:

    for your kind knowledge we are room mates. We are not fraud like you, you prais yourself by creating a character “Tabrez”. Shame on You……….
    Today you have confirmed our doubt because the same rubbish ,you have been uttering, has been uttered by Tabrez.

  115. Tabrez says:

    ‘mr not a muslim’ n sherazi’ u 2 cry like a fool n praise Almaududi, wat v r again again n again asking u to check d allegations mr hashmi is qouting? Did i ask anythng els to check othr dan Quran n Hadith? If u r nt cheking dat means u have put a ‘veil on ur brain'(i doubt u hav 1). Shame on u n ur lyf if u cannot refer Quran n Hadith & shame on ur approach to sèttle dis issue. Dis is real jahalat… Dont Nullify Ur gud deeds(doubt u did any)by Praising almaududi who is ‘ munkir-e-hadith’, he wil b accountablè 4 his writing in front of Allah swt.

  116. Sherazi says:

    Majid Munafiq
    “salam tabrez,i can understand ur anger ,,it is very hard for us to control our emotions when someone tries to equate anyone with our beloved prophet pbuh.”
    These lines shows that how much great munafiq you are. Can you show us any single line where we have done so. Mr you are really an Ibn e saba. I wish we could meet you some you somewhere then we taught you a lesson so that for the whole life you could not dare to insult our Prophet, religion and our Ulema e Karam.

  117. Tabrez says:

    N NoN MUSLIM N SHERAZ PAGAL listen , mysf n Hashmi sahab r ALHAMDULILLAH Difrnt persons. Bt yeah v hav lot of similarities. V r alhamdulillah Tauhid Parast,, v seek to obey Allah swt n Rasul saws. V seek guidanc 4rm Allah n refr Quran n Hadith n NOTHING else becoz nthng els is requird, not lyk u both who finds the Literatur of Maududi bettr than HAQ.. N inshallah never will astray.
    N brother(by humanity) v hav no issues if u Talk quran n sunnah..not the literatur of ur fathr by soul Maududi..

  118. Tabrez says:

    MR SHERAZI,,bewakhuf insaan we r not INSULTING our beloved prophet,,infact u r INSULTING BIG time,,,,in the name of ULEMA e KARAm,,, abey O ULLU if u have an inch of truth in what u say COME with DALYAL…u r such MUNAFIK+MUSHRIK+KAFIR dat u dont have any time to cross verify Majid Hashmis references,,,,,n what u think If u meet me n Hashmi u r going to teach Us a lession? abey O QABIS ki aulad,,,u just can think like that, becoz u know Y,,,The ONE WHO HAS TAUHEED with HIm doesnt have anyfear with MUSHRIKS like u,,,,

  119. Sherazi says:

    Mr Tabrez (Munafiq)
    read Surah Hujraat and please learn how to respect Ulema Karam, Who does not respect his elders cannot be called Muslim.
    May Allah Almighty show you the right path.

  120. majid hashmi says:

    hi guys cool down…sherazi ,u have asked me where u have equated prophet pbuh with anyone ?ryt ?the quotes i have given regarding BEARD ,,dont u think u r giving more preferences to maududi than prophet mohd pbuh ??
    just reply y maududi gave his opinion clearly contradicting from the sayings of prophet pbuh…reply me ,wht do u think of the hadith i quoted and of maududi opinion i quoted ?tell me wht do u think…

  121. majid hashmi says:

    sherazi u have asked to read surah hujrat,i wanna ask u have read it firstly…and evrione shuld respect ulema’s but ,,,the person whose opinions contradict with the prophet pbuh cannot b called an ulema,he is called deviated.
    even ayatollah khomeini of iran,who abused sahaba r.a openly called himself the righteous ulema,,,will u respect ayatollah khomeini as he is also an ulema,even after u know he openly abused SAHABA r.a…..ulema’s must b respected but those who is in accordance to quran and hadees,,,anywys u people hasnt been told all these things all these years,,so u ll take time to accept this,,,anywys
    tell me wht do u think of the hadith i quoted regarding beard and the quotes of maududi.

  122. Sherazi says:

    Mr Majid (Munafiq)
    Really you are a jahil person. Mr there are different opinions of Ulema e Karam over the issue of Beard so one get confused what to do. So Moudoodi Sahib first told the respect and significance of beard and then gave a very reasonable solution of the problem. His whole writing over Beard is very reasonable which is surely in the limits. Only some very orthodox Molvies objected on that otherwise there is no raised voice against it throughout the world because till date this is a controversial issue.Contrary to your baseless blame he seems a bit abrasive with such people who take wearing a beard as conservativeness. I think you should again read “Norani Qaeda” so that you can talk a little bit wisely.
    From your all allegations , it is evident that you have not read any his book throughly at all , your all propaganda crusade is base on hearsay. So I am not wrong that you are a Munafiq because this a explicit sign of a Munafiq for reference again I’ll suggest to read surah Hujraat.

  123. Sherazi says:

    Mr Majid Hashmi (Munafiq)
    Do not mind that why I address you saying “Munafiq” because It is according to Quran if somebody convey anything without ascertaining or blame (buhtaan) someone for nothing he is surely Munafiq so you qualifies all the conditions to be called Munafiq.
    Now I come to the nitty gritty that why dont you ask Saudi people why do they wear a shaggy beard?
    Why do the ahle hadith people wear the full beard without trimming it?
    Why do the Egyptians wear no beard?
    Why Hamid ud din Frahi, Amin Ahsan Islahi etc did not think sprouting a beard is obligatory?
    Why do the deoband people wear only handful beard when there are various ahadeeths in which there is exhortation of wearing the full beard without trimming it?
    Mr Munafiq please first solve the above mentioned problem then you should malign someone for nothing.
    Again I’ll suggest please without any hesitation get admission in “taleem e bale ghaan”.

  124. Tabrez says:

    Mr Sherazi the KAFIR, MAUDUDI ke chamche.LOL. yeah thats what u r. there is no addition to Deen e islam, not an inch of it,IF ur ULEMA cannot understand this then they should have kept thier bloody mouth shut,U have got no right to make ur own opinion in the quran n ahadeeth.

  125. majid hashmi says:

    hi sherazi ,,who told there r differences among ulemas regarding beard ?i have quoted you the hadith of prophet pbuh then how come u r concern about the differences…hadith of prophet pbuh is cut n clear,,,then to whome shuld v follow ???and regarding the number issues u gave,,,,,am i talking here about the people of different organisations or there styles of beard?i am talking about the hadith of prophet and the quotes maududi gave clearly contradicting it..i asked u about the prophet hadith and not what people do…..people are not gonna come with u in grave,,,prophet hadith is clearly mention then how come maududi dared to give an opinion against the hadith of prophet pbuh ???? i asked this question,,dont u understand english ?

  126. a truth says:

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950’s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN

  127. a truth says:

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous

  128. a truth says:

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN

  129. a truth says:

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.

  130. a truth says:

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.

  131. a truth says:

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the complete Book had to be different from its chronological order to suit the requirements of the Muslim Community for all times. Then the Qur’an had first of to acquaint the Muslims thoroughly with their duties concerning the regulation of their lives. It had also to prepare them for carrying its message to the outer world which was ignorant of Islam. It had also to warn them of the mischiefs and evils that appeared among the followers of the former Prophets so that they should be on their guard against them. Hence Al-Baqarah and similar Madani surahs, and not Al-Alaq and similar Makki surahs, had to he placed in the beginning of the Qur’an.

    In this connection, another thing should also be kept in view. It does not suit the purpose of the Qur’an that all the surahs dealing with similar topics should be grouped together. In order to avoid one-sidedness at any stage of its study, it is essential that the Makki surahs should intervene between the Madani surahs and that the Madani surahs should follow the Makki surahs, and that the surahs revealed at the earliest stages of the Movement should come between those revealed in the later stages so that the entire picture of the complete Islam should always remain before the reader. That is the wisdom of the present order.

    It should also be noted that the surahs of the Qur’an were not arranged in the present order by his successors but by the Prophet (p.b.u.h.) himself under the guidance of Allah. Whenever a surah was revealed, he would send for one of his amanuenses and dictate it word for word and direct him to place it after such and such and before such and such a surah. Likewise in the case of a discourse or passage or verse that was not meant to be an independent surah by itself, he would direct him to the exact place where it was to be put in the surah of which it was to form a part. Then he used to recite the Qur’an during theSalat (prescribed prayer) and on other occasions in the same order and direct his Companions to remember and recite it in the same order. Thus it is an established fact that the surahs of the Qur’an were arranged in the present order on the same day that the Qur’an was completed by the one to whom it was revealed under the guidance of the One who revealed it.

    Compilation

    Allah Who revealed the Qur’an Himself made arrangements for its safety and security forever. No sooner was a passage of the Qur’an revealed than it was recorded on leaves of date-palm, bark of trees, bones etc., at the dictation of the Prophet (p.b.u.h.) and all these pieces were put in a bag. Besides this, some of his Companions themselves wrote these pieces for their own use. At the same time, the Muslims committed these passages to memory as they had to recite them during Salat which was obligatory from the very beginning of Islam.

    Though many Companions had committed the whole of the Qur’an to memory during the lifetime of the Prophet (p.b.u.h.), it had not been compiled in book form. But immediately after his death, an event occurred that necessitated this work. A furious storm of apostasy broke out and many of the Companions, who went to war to suppress it, were killed. Among these martyrs were some of those who had committed the whole of the Qur’an to memory. Then it occurred to ‘Umar (r.a.) that necessary steps should be taken to preserve the Qur’an intact in its original form against any and every kind of danger and that it was not wise to depend exclusively upon those who had learnt it by heart. He, therefore, urged that it was essential to put the whole of it in black and white in the form of an authenticated book. He tried to impress the necessity of this step on Abu Bakr (r.a.), who at first showed hesitation to do what the Prophet (p.b.u.h.) had not done. But after some discussion, he agreed to it. Accordingly, he entrusted this work to Zaid bin Thabit (r.a.) who also showed hesitation at First like Abu Bakr (r.a.) and for the same reason, but at last he was convinced and he undertook this historic work. And he was best qualified for this work. He had frequently acted as an amanuensis to the Prophet (p.b.u.h.) and was one of those Companions who had learnt the Qur’an directly from him. Moreover he also was present on the occasion when the Prophet (p.b.u.h.) recited the whole of the completed Qur’an to angel Gabriel. Arrangements were, therefore, made to collect and gather all the written pieces of the Qur’an left by the Prophet (p.b.u.h.), and those in the possession of his Companions.(2) Then with the co-operation of those Companions who had committed the whole or any part of the Qur’an to memory word for word, all the written pieces were compared with each other for verification. Zaid (r.a.) would not take down anything in his manuscript unless all the three sources tallied with one another. Thus was compiled one correct, authenticated and complete copy. This authenticated copy of the whole Qur’an was kept in the house of Hafsah (r.a., ‘Umar’s daughter, and one of the wives of the Prophet) and it was proclaimed that anyone who desired might make a copy of it or compare with it the copy he already possessed.

    As regards the sequence of the surahs, Zaid (r.a.) followed the same order that was followed by the Prophet (p.b.u.h.) himself because he could not and would not have followed any other. He was so particular about following the Prophet (p.b.u.h.) in everything he did, that at first he hesitated to undertake the work of the compilation, just because this had not been done during the lifetime of the Prophet (p.b.u.h.). It is therefore wrong to suppose that the surahs were arranged in the existing order after the death of the Prophet (p.b.u.h.). The very fact, that the Prophet (p.b.u.h.) recited the whole of the Qur’an twice before Gabriel during the last Ramadan(3) of his life, is a clear proof of the fact that he must have followed some order. And we have already cited a Tradition to the effect that Zaid (r.a.) attended the second of these two last recitals. Likewise those Companions, who had committed the whole of the Qur’an to memory, must have done it in some order and that, too, could not have been any other but the one followed and taught by the Prophet (p.b.u.h.).

    Imam Malik says, “The Qur’an was compiled in the way the Companions heard it from the Prophet (p.b.u.h.).” Moreover, at several places, the Qur’an speaks of itself as a Book. For example, in surahMuzzammil, an early Makki revelation, Allah says to the Prophet (p.b.u.h.), “. . . recite the Qur’an in order . . .” ( 53:4). This also shows that the Qur’an was meant to be a book from the beginning of the revelation and a book must follow some order.

    Difference of Dialects

    Though Arabic was the common language of the whole of Arabia, there existed some variations in the dialects of different parts and tribes.

    For obvious reasons the Qur’an was revealed in the dialect of the Quraish of Makkah. However, the Arabs living in different parts of the country were, at first allowed, for the sake of facility, to recite it according to the dialect of their own clan or district but this did not produce any difference in its meanings. But when Islam spread beyond the boundaries of Arabia and the Arabs came into contact with the non-Arab Muslims, the Arabic language gradually began to be influenced by its new environment. Then it was feared that the different dialects of the Qur’an might give rise to various kinds of mischief and might cause disputes among persons having different dialects. They might even begin to accuse one another of tampering with the Qur’an. Moreover, there was the danger that the pure and beautiful Arabic of the Qur’an might be altered or changed by those Arabs who came in contact with non-Arabs. Therefore, Caliph ‘Uthman (r.a.), in consultation with other Companions of the Prophet (p.b.u.h.), decided that the authenticated copies of the Qur’an compiled by the order of Abu Bakr (r.a.), should alone be used in the whole of the Muslim world, and the use of all other copies in any other dialect or idiom should be prohibited. As a precautionary measure, he had all the other existing copies burnt to ward off any possibility of future confusion and misunderstanding. For instance, some of the Companions had noted down explanatory words and comments on the margins of their copies and it was feared that these might get mixed up with the original text of the Qur’an. Though such a possibility did not exist at that time, it was an act of most prudent foresight to make the Qur’an safe and secure against any possible alteration in the future by burning all other copies.

    The Qur’an, which is now in use all over the world, is the exact copy of the Qur’an which was compiled by the order of Abu Bakr (r.a.) and copies of which were officially sent by ‘Uthman (r.a.) to different places. Even today many very old copies are found in big libraries in different parts of the world and if anyone has any doubt as to whether the Qur’an has remained absolutely safe and secure against every kind of change and alteration, he can compare any copy of the Qur’an with any of these copies and reassure himself. Moreover, if one gets a copy of the Qur’an from a bookseller, say, of Algeria in Africa in the West and compares it with a copy obtained from a bookseller, say, of Java in the East, one will find both the copies to be identical with each other and also with the copies of the Qur’an made during the time of ‘Uthman (r.a.). If even then anyone has any doubt left in his mind, he is advised to take any copy of the Qur’an from anywhere in the world and ask anyone, out of the millions who know the Qur’an by heart, to recite it word for word from the beginning to the end. He will find that the recitation conforms word for word to the written text. This is a clear and irrefutable proof of the fact that the Qur’an which is in use today is the same Qur’an which was presented to the world by Muhammad (peace be upon him). A sceptic might entertain doubts about its revelation from Allah, but none can have any doubt whatsoever regarding its authenticity and immunity and purity from any and every kind of addition or omission or alteration, for there is nothing so authentic in the whole human history as this fact about the Qur’an that it is the same Qur’an that was presented by the Prophet (p.b.u.h.) to the world.

    Now let us consider the case of the forms of readings of the Qur’an, for their existence has created the misunderstanding that it has not remained intact. The following facts will help us to understand their nature and extent:

    1. The Arabic script adopted by the amanuenses of the Prophet (p.b.u.h.) during his lifetime had neither dots nor vowel points. The same was the case with the copy of the Qur’an compiled by Zaid (r.a.) during the time of Abu Bakr (r.a.) and also with its copies circulated by ‘Uthman (r.a.).

    2. Though the correctness of the Quranic text was ensured in the written form, the work of its propagation was done orally because of the general illiteracy and scarcity of paper. Little difficulty was, however, felt by the literate Arabs in deciphering this script. There were thousands of such persons who had learnt the whole of the Qur’an by heart from the Prophet (p.b.u.h.) himself and his Companions. They followed and taught the same reading that they had learnt from the Prophet (p.b.u.h..) and his Companions.

    3. ‘Uthman (r.a..) not only sent an authenticated copy of the Qur’an to the different centres of Islam, but also sent a Qari(4) along with it in order to preserve that correct reading which was taught by the Prophet (p.b.u.h.) himself.

    4. With the passage of time it was felt that there should be vowel points to preserve the correct reading of the Qur’an. Accordingly, at the instance of Zaid (r.a.), the Governor of Basrah (45 to 53 A.H.) dots were assigned for vowel points. Then during the reign of Abdul Malik (65-85 A.H.) Hajjaj bin Yusuf appointed scholars to assign new symbols for vowel points and dots to distinguish between the similar letters. The same practice continues to the present time. From the above historical facts, it should become clear that the reading of the Qur’an (with a few minor variations) is the same as practised and taught by the Prophet (p.b.u.h.). All the scholars and (jurraz of the Qur’an have been unanimous in asserting that only that reading will be authentic which (a) conforms to the script of the copy circulated by ‘Uthman (r.a.) and (b) complies with the lexicon of Arabic, its usages, idioms and grammar, and above all, (c) is traceable by genuine and continuous links to the Prophet (p.b.u.h.) himself. That is why there are only a few variations in its reading and those are not contradictory in their meanings but enlarge their scope and make them more comprehensive. Thus there is absolutely no doubt that the Prophet (p.b.u.h.) himself practised those various readings in the instances which exist today, and they make the meanings more comprehensive.

    For example, let us take the two readings of (a) verse 3 of Al-Fatihah and (b) verse 6 of AI-Ma’-idah. One reading of 1:3, that is, means the “Master of the Day of Judgement” and the other reading means, “the Sovereign of the Day of Judgement.” It is obvious that these two readings make the meaning of the, verse all the more clear, (c) One reading of V:6, means “…. wash your faces ….and (wash) your feet” as is done at the time of performing ablution with naked feet. The second reading, means ….”wash your faces and wipe your heads and (wipe) your feet” with wet hands. The second reading allows one to wipe one’s feet with wet hands, provided that one had washed one’s feet and put on thick socks after the performance of the previous ablution. This concession holds good for 24 hours at home and for 72 hours during a journey. It is obvious from the two instances that in the variant readings, there is absolutely no contradiction in essence. On the other hand, they make the meanings all the more comprehensive. And the same is true of all the other variant readings.

    Universality

    Everyone knows that the Qur’an claims to provide guidance for the whole of mankind, but when he reads it, he finds that it is mainly addressed to the Arabs, who lived at the time of its revelation. Though at times it also addresses other people and mankind in general, it mainly discusses those things which appealed to the taste of the Arabs and were linked with their environment, history and customs. This naturally gives rise to the question: Why does the Qur’an contain so many local and national elements of the period in which it was revealed, when it was meant for the guidance of the whole of mankind? Those, who do not understand the wisdom of this, begin to argue like this: the Qur’an was really meant for the reform of the Arabs of that period but later on, somehow or other, the claim was made that it was a guidance for the whole of mankind and for all ages.

    If one does not raise this objection merely for the sake of objection but really wants to understand the matter, I would advise him to read the Qur’an and mark the parts which give rise to this doubt. He should then point out any tenet, idea or principle therein that might have been meant particularly for the Arabs of that period only. He should lay his finger on any moral principle, practical rule or regulation that is not of universal application and was meant only for the Arabs of that period, time and place. The mere fact that the Qur’an refutes the blasphemous creeds and condemns the evil customs of a particular people, living at a particular time and place, and bases arguments for the Unity of Allah on the material gathered from their environment, is not a sufficient proof to establish the allegation that its invitation and appeal was local and temporary. We should examine the question closely and decide whether what it says regarding the blasphemous people of Arabia is or is not equally true of every period and every place, and whether we can or cannot apply the same arguments with equal force to refute the blasphemy of every time and every place, and whether we can or cannot use everywhere, with minor changes, the same arguments that the Qur’an puts forward for the Unity of Allah. If the answer to these questions is in the affirmative, then there is reason why such a universal revelation should be dubbed as local or temporary, simply because it was addressed to a particular community and during a particular period. There is no philosophy, no way of life and no religion in the world which expounds, from the beginning to the end, everything in the abstract without making any reference to particular cases or concrete examples, for it is simply impossible to build a pattern of life merely in the abstract. Even if we suppose, for the sake of argument, that it were passible to do so, most surely such a system will always remain merely a theory on paper and will never take a practical shape.

    Moreover, it is neither necessary nor useful to start from the very outset on international lines any ideological movement that is meant to be ultimately international. The only right method of beginning this will be to start the movement in the country of its origin and present with full force its theories and fundamental principles which are to form the basis of the required system of life. Then its exponents should impress these things on the minds of their own people who have a common language, common habits and common customs. They should first of all put these principles into practice in their own country and prove their worth by evolving a happy and successful system of life. This will naturally attract other nations, and their intelligent people will themselves come forward to understand the movement and start it in their own countries. Thus a certain ideological system does not become national simply because it was at first presented to a particular nation and its arguments were addressed to a particular people. As a matter of fact, what distinguishes a national from an international and a temporary from a permanent system is this: a national system aims either to establish its own superiority or its special claim over other nations or presents principles and theories which, by their very nature, cannot be applied to other nations. On the other hand, an international system grants equal status and equal rights to all human beings and puts forward principles of universal application. Moreover, the principles of a temporary system become impracticable with the passage of time while the principles of a permanent system are applicable to all times. If one studies the Qur’an in the light of the above, one will come to the conclusion that its teachings are of universal application.

    Complete Code

    Another thing that causes mental confusion is the frequent assertion that the Qur’an is a complete code of life. But when one reads it, one does not find detailed rules and regulations regarding social, cultural, political and economic problems etc… One is, therefore, baffled to see that it does not contain any detailed regulations even about Salat and Zakat which are such important obligatory duties that the Qur’an itself lays great emphasis on them over and over again. That is why a casual reader cannot understand how this Book can be called a complete code. This confusion is caused because the objector loses sight of the fact that Allah did not only send down the Book but also appointed His Messenger (p.b.u.h.) to demonstrate its teaching by putting them into actual practise. To illustrate this, we may take the case of the construction of a building. If only a plan of the proposed building is laid down and no engineer is appointed to supervise and direct its construction, then every detail must be supplied. But if an engineer is also appointed along with the plan to construct the building on the spot, obviously there is no need for a detailed plan. In that case only a sketch with its essential features will be quite enough. It would, therefore, be wrong to find fault with such a plan as being incomplete. As Allah sent His Messenger (p.b.u.h.) along with the Qur’an, only general principles and absolutely essential instructions were needed and not their details. Hence the main function of the Qur’an is to present clearly the intellectual and moral bases of the Islamic Way and reinforce them with arguments and appeals to the heart. As far as the practical side of the building of the Islamic Way of life is concerned, it only defines the limits and bounds of every aspect of life without giving detailed rules and regulations. Moreover it fixes sign-posts for guidance at certain important places to show how those parts are to be constructed in accordance with Allah’s will. The actual work of building the Islamic Way of life, in accordance with the instructions contained in the Book, was entrusted to the Prophet (p.b.u.h.), who was specially sent to set up the pattern of life for the individual, for the society and for the Islamic State to be constructed practically according to the principles of the Qur’an. Thus the Qur’an is a complete code in the sense that is to be taken along with the Sunnah (the way) of the Prophet (p.b.u.h.).

    Another question which troubles some people is that of divergences in the interpretation of the Qur’an. People say that on the one hand, Qur’an condemns very severely those people who create differences in the Book of Allah and cause division in their religion; on the other hand, so many different interpretations of the injunctions of the Qur’an have been made that there is hardly to be found any Command with an agreed interpretation. And it is not the people of the later periods alone who differ with one another but even the great scholars of the early period, including the Companions of the Prophet (p.b.u.h.) and their followers, did not all agree in every detail in regard to Commands and Prohibitions. Do all these people then deserve the condemnation pronounced in the Qur’an for making different interpretations? If this is not so, then what kind of differences of opinion have been condemned in the Qur’an? The problem is very vast and extensive and this is not the place for its detailed discussion. Suffice it to say here that the Qur’an is not against healthy difference of opinion in the interpretation of its injunctions, provided that (a) there is agreement on the basic principles of Islam among those who differ and (b) they remain united within the fold of the Muslim Community. The Qur’an deprecates that kind of divergence which starts with self-worship and crookedness and leads to disputes and sectarianism. As the two kinds of differences are neither alike in their nature nor in their results, they should not be placed in one and the same category. The first kind of divergence is essential for progress and is the very soul of life and every community of intelligent and thinking people must encourage it. Its existence is a sign of life and only that community can afford to repress it which desires to have only blockheads in it. The second kind of divergence, as everyone knows, disintegrates the community which nourishes it: therefore its appearance in a community is not a sign of health but a symptom of disease and it can never produce good results. These two kinds of divergencies of opinion may further be illustrated by the following:

    Supposing there are two scholars or two judges, who agree, on principle, that Allah and His Messenger (p.b.u.h.) alone are entitled to obedience and that the Qur’an and the Sunnah are the Final authority to determine all laws and regulations. They may then differ in the details or in the decision of a case, provided that neither of them makes his opinion as the criterion of Islam or un-Islam nor declares the other to be outside its fold on account of such a difference of opinion. They may put forward their own arguments in support of their opinions and leave the decision to the public or to the highest court, if it is some judicial matter, or to the legislative body of the community, if it concerns them. Then either one of the two different opinions will prevail or both will be accepted. But it should be noted particularly that no difference can be allowed in the basic principles of Islam nor in such matters as may lead to the formation of a new community. For instance, it would be wrong that a scholar or a jurist or a saint or a leader should form an opinion about some matter (which Allah and His Messenger do not consider to be basic) and declare it to be a basic principle of Islam and then denounce all those who differ from him to be outside its fold, and then on this basis, proceed to form a community of his own followers saying, “This is the real Muslim Community and all outside it are doomed to Hell. Therefore, if you are a Muslim, come and join it, otherwise you are not one”. It is this kind of difference of opinion which the Qur’an condemns. As regards the first kind of difference, several instances of it occurred during the time of the Prophet (p.b.u.h.) himself. He not only permitted it but also spoke well of it, for it was a healthy sign, which showed that intelligent people of the Community were busy thinking and making research. This also showed that the intelligent people of the Community were taking interest in Islam and its teachings and were trying to find solutions for the problems of life within Islam and not outside it. It also provided a proof of the golden rule that while the Community should remain united on principles, it should, at the same time, grant freedom of research to its thinkers within due limits so that the doors of progress should remain open.

    Suggestions for Study

    Finally, here are a few suggestions for the study of the Qur’an: As different people turn to the Qur’an with different aims and objects, it is not possible to offer any general advice about the method of its study so as to fulfil the requirements of all. However, I am interested only in those people who want to understand it and seek guidance from it for the solution of human problems. Therefore, I will offer some suggestions which may help satisfy their needs and remove their difficulties.

    The one prerequisite for understanding the Qur’an is to study it with an open and detached mind. Whether one believes it to be a revealed book or not, one should, as far as possible, free one’s mind of bias in favour of or against it and get rid of all preconceived opinions and then approach it with the sole desire of understanding it. Those people who study it with preconceived notions of their own, read only their own ideas between its lines and cannot, therefore, grasp what the Qur’an wants to convey. It is obvious that this method of study can never be fruitful even with other books but it is utterly fruitless when applied to the study of the Qur’an.

    There is another thing which must be kept in view. If one wants to have merely a cursory acquaintance with the contents of the Qur’an, then perhaps it might suffice for him to read it once. But, if one wishes to have a deep knowledge of it, one will have to go through it several times and each time from a different point of view. Those, who desire to make a thorough study of the Qur’an, should read it at least twice with the sole purpose of understanding, as a whole, the system of life it presents. One should also try to find out its fundamentals and the way of life it aims to build on them. During this preliminary study, if some questions occur in his mind, the reader should note them down and patiently continue his study, for he is likely to find their answers somewhere in the Qur’an itself. If he finds answers to his questions, he should note them down along with the questions. But if he does not find an answer to any question in his first reading, he should patiently make the second reading. I can say it in the light of my own experience that in the second reading hardly any question remains unanswered.

    After getting a general insight into the Qur’an in this way, one should begin its detailed study and take down notes of the different aspects of its teachings. For instance, one should note down what pattern of life it approves and what it disapproves. One should note down the qualities of a good man and those of a bad man, side by side, in order to bring both the patterns clearly before his mind simultaneously. Similarly, one should note down, side by side, those things which lead to the success and salvation of man and those which lead to his failure and ruin. In the same way, he should put down, under different headings, the teachings and instruction of the Qur’an about creed, morality, duties, obligations, civilization, culture, economics, politics, law, social system, peace, war and other human problems. These notes should be consolidated to form a complete sketch of each aspect of the teachings and then joined together to form a complete system of life.

    Then, if one desires to know the Quranic solution of a certain human problem he should first make a study of the relevant literature, both ancient and modern, and note down the basic issues. He should also make use of the research so far made into the problem and note down the points at issue. He should then study the Qur’an with a view to finding out the answers to those issues. I can say from my own personal experience that when one studies the Qur’an with a view to making research into any problem, one will find an answer to it even in those verses which one had skipped over without ever imagining that it lay hidden therein.

    But in spite of all these devices, one cannot grasp the inspiring spirit of the Qur’an, unless one begins to put its message into practice, for the Qur’an is neither a book of abstract ideas and theories which may be studied in an easy chair nor is it a book of religious enigmas which may be unravelled in monasteries and universities. It is a Book that has been sent down to invite people to start a movement and to lead its followers and direct their activities towards the achievement of its mission. One has, therefore, to go to the battlefield of life to understand its real meaning. That was why a quiet and amiable person like Muhammad (peace be upon him) had to come out of his seclusion and start the Islamic Movement and fight against the rebellious world. It was the Qur’an that urged him to declare war against every kind of falsehood and engage in conflict with the leaders of disbelief without any consideration of the consequences. Then it attracted good souls from every home and gathered them under the banner of its leader in order to fight against the upholders of the old order who organised themselves into a gang to oppose them. During this long and bitter struggle between right and wrong, truth and falsehood, which continued for twenty-three years or so, the Qur’an went on guiding the Movement in every phase and at every stage, until it succeeded in establishing the Islamic Way of life in its perfection.

    It is thus obvious that one cannot possibly grasp the truths contained in the Qur’an by the mere recitation of its words. For this purpose one must take active part in the conflict between belief and unbelief, Islam and non-Islam, truth and falsehood. One can understand it only if one takes up its Message, invites the world to accept it and moves on and on in accordance with its Guidance. Thus alone will one experience and understand all that which happened during the revelation of the Qur’an. One will meet with the same conditions that were experienced at Makkah, Ta-’if and Habash and pass through the same kind of fire that had to be passed through at Badr, Uhd, Hunain, Tabuk etc. One will meet with Abu Jahls and Abu Lahabs and come across hypocrites, the double-faced, the “Jews”, in short, every type of people mentioned in the Qur’an. Incidentally, this is a wonderful experience of its own kind and worth the trial. While passing through any one of these stages of this experience, one will find some verses and somesurahs of the Qur’an, which will themselves tell that they were revealed at such and such a stage and brought such and such instructions for the guidance of the Movement. In this way the Qur’an will lay bare its spirit even though one might not be able to understand all the lexical meanings of its words and solve all the intricacies of grammar and rhetoric. The same formula applies to its Commandments, its moral teachings, its intructions about economics and culture and its laws regarding different aspects of human life. These things can neter be understood unless they are put into practice. It is thus obvious that those individuals and communities who discard it from practical life, can- not understand its meaning and imbibe its spirit by mere lip-service to it.

    This is from me and true knowledge is with Allah; I have full trust in Him and turn to Him for true guidance.
    NOTES

    1. An influential tribe of Makkah

    2. We learn from authentic traditions that some Companions of the Prophet (p.b.u.h.) had put the Qur’an or some pieces of the Qur’an in black and white during his lifetime and the names of ‘Uthman, ‘Ali, ‘Abdullah-bin-Mag’ud, ‘Abdullah-bin-’Amr-bin-’AB, Salim, the freed slave of Huzaifah, Mu’an-bin-Jabal, Zaid-bin-Thabit, Ubayy-bin- Ka’ab, Abu Zaid Qais-bin-As-Sakn (Allah be pleased with them all) have been specifically mentioned

    3. Traditions say that t

  132. a truth says:

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  133. a truth says:

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  134. a truth says:

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  135. Islam says:

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  136. Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  137. Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  138. thinker says:

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  139. Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  140. Namaz says:

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet (p.b.u.h.). Obviously, the order of the com

  141. Tabrez says:

    Mr Truth, u r a perfect Example of a MUSHRIK, U just cant understand that ” Deen is complte with Allah’s words in QURAAN KAREEM n Rasul saws AHADITH,’ U have spent lot of time on Maududi’s literature, wish u had spent a bit of time on HADITH also which he Negated, UR IMAAN is very WEAK, u think u rquire ULEMA like maududi to make HIS OWN OPINION and personal interpretation of HADITH and QURAAN, There have been SAHABA, Tabayeen n tabe tabayeen WHO FEARED ALLAH n never dared to interpret AHADITH in thier OWN way,The were the BEst People after Rasool Allah saws,Then WHO is MAUDUDI( he happens to be a very good friend of SHIA AALIm AYATH ULLAH KHUMENI)?? But ALAS u r like a chamcha of MAUDUDI,U r Blind to his “MUNKAR e HADITH”, May allah Give U hidayath….may allah Forgive Maududi!!!

  142. Abdullah says:

    Mr Muslim,
    Salam

    Do not mix me with hashmi and tabrez and by the way when did I abused Mr maududi plz quote it from my sentence.sounds like you are a big mad frustrated illitrate .”Maududi sahab ka naam leke paani pilo bache frustration kam ho jayengi”

  143. majid hashmi says:

    SALAM,,,,anywys maududi will pay his own deeds if hasnt asked for fogiveness before his death,,,,,mr muslim and sherazi,,,i am asking you to come to quran and hadees,,, i am not asking you to leave quran and hadees,,,i am asking you to come to quran and hadees,,,am i being wrong in this ?read quran and hadees first ,,,then if u wish,read maududi’s work,,,but start reading quran and hadees first,,u havent started,,,u can tell us tht u have read lot of quran and hadees by urself but u shuld ask urself how much u ve read,,,,,,ask urself and answer it to ALLAH,,,,all the best

  144. Namaz says:

    a truth says:
    Mar 9, 2011 at 8:24 pm

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

    Post deleted
    over a year agoTalha Ahmed
    Tafheem, Parda, Tanqeehat, Al Jihad fil Islam
    over a year ago · Report

    Arshad Alam
    ” deeniyaat” is a book that touches and galvanizes the dormant hearts. hundred of ppl converted into islam by going over this remarkable book authored by Moulana Moududi.
    secondly i like ” who is moududi” written by Maryam Jamilah (formerly known as Margaret Marcus) Maryam Jamilah was a prolific author who wrote about her view in almost every prominent American magazine during the 1950’s. She was also actively corresponded with many Muslim scholars all around the world and the most famous dialogue was between her and Abu al-A’la al-Maududi which took place between 1960 until 1962. During the spring season of 1962, Abu al-A’la al-Maududi invited Mayram Jamilah to migrate to Pakistan and al-Maududi accepted her like a member of his own family. Maryam Jamilah accepted the invitation. She migrated to Pakistan and married Muhammad Yusof Khan, one of the prominent Jamaat Islami figures. They were granted 4 children
    over a year ago · Report

    Musab Abdali
    towards understanding islam. sorry i live in america so im not sure of the name in urdu
    over a year ago · Report

    Talha Umair
    dinyat,tanqehat
    i hav not read others comletely
    bt his every book seems to b better than previous
    a truth says:
    Mar 9, 2011 at 8:49 pm

    Scholars

    Scholars are the part of society that shape the society at the most. There teachings are the corner stone of World Stability and Peace. And Muslim Scholars have undoubtedly played their role utter- mostly. These scholars have helped bring different religious communities together for the purpose of Peace And harmony. They have even openly challenged any one who can prove that there is any book that Emphasises the message of Peace And Harmony more then Quran. Many have tried to challenge but have failed in open debates that have taken place. Below is the list of available Biographies ,with your support and contributions we will continue to increase database and improve the biographies standard on regular basis .

    List
    Imam Syed Abu al Ala Maududi

    Doctor Genius: Zakir Naik

    Hamza Yusuf

    Sheikh Yusuf Estes

    Ex Pop Sensation: Yusuf Islam

    Abdur Raheem Green

    Ahmed Deedat

    ABU HAMID AL-GHAZALI

    ABU AL-HASAN AL-MAWARDI

    Aminah Assilmi

    Harun Yahya (Turkish scholar, persecuted,tortured for his Islamic ideology)

    Sir Syed Ahmed Khan

    JALAL AL-DIN RUMI

    Zaid Shakir

    Bilal Philips

    Ibn al-Qayyim Al-Jawziyya

    SHEIKH NASIRUDDIN ALBANI

    SHEIKH MUHAMMAD IBN SALEH AL-UTHAYMEEN

    SHEIKH SALEH IBN FAWZAN AL-FAWZAN
    a truth says:
    Mar 9, 2011 at 8:56 pm

    Maulana Syed Abu’l Ala Maudoodi

    Maulana Maududi’s philosophy, literary productivity and tireless activism contributed immensely to the development of Islamic political and social movements around the world.Maulana Maududi’s ideas profoundly influenced Sayyid Qutb of Egypt’s Jamiat al-Ikhwan al-Muslimun (“Muslim Brotherhood) another leading Muslim philosopher of the 20th century. Together, Maududi and Qutb are considered the founding fathers of the global Islamic revival movement.

    Maulana Maududi, born on Rajab 3, 1321 AH (Sep 25, 1903 AD) in Aurangabad city of Hyderabad (now Maharashtra) state, India. He was a sayyid, a purported descendent of the Prophet Muhammad. Among his ancestors were many other spiritual leaders, including a prominent cleric of the Chishti Sufi Order, Khawajah Qutb al-Din Maudud. Maulana Maududi’s forefathers moved to South Asia from Chisht, near Herat in Afghanistan, near the end of the 15th century AD. Maulana Maududi’s father, Ahmad Hasan, born in 1855 AD, was a lawyer. Maulana Maududi was the youngest of his three sons.

    Maulana Maududi was home-schooled before attending Madrasah Furqaniyah, a famous high school in Hyderabad which is, despite being named “Madrassah”, not an Islamic seminary. He attended college at Darul Uloom in Hyderabad but withdrew his father became terminally ill. He knew enough Arabic, Persian, English, and his native tongue Urdu to continue his studies independently.In 1918, at the age of 15, he began working as a journalist for a leading Urdu newspaper to support himself, and in 1920, he was appointed editor of Taj, , published in Jabalpore city in what is now Madhya Pradesh state, India. By 1921, Maulana Maududi moved to Delhi to work as editor for the Muslim newspaper (1921-1923), and later for al-Jam’iyat (1925-1928), publications by the Jam’iyat-i ‘Ulama-i Hind, a political organization of Muslim scholars mainly associated with Deoband. Under Maulana Maududi’s editorial leadership, al-Jam’iyat became the leading newspaper for South Asian Muslims.
    a truth says:
    Mar 9, 2011 at 9:12 pm

    Islam: An Historical Purpose
    By Syed Abu al ala Moudoodi

    Islam began when man’s career on earth began—more precisely at the time of man’s creation and his descent. Allah created Adam and Eve and enjoined them to worship Him and live a life of obedience to the Divine Will.

    Allah is the Creator and Sustainer of the Universe and of human beings. Man must turn to Him for sustenance and guidance. The very word Islam means obedience to God. In this respect, Islam is man’s natural religion—the only natural course is for man to look towards Him for guidance.

    The day Adam and Eve were sent down to live on earth, Allah told them that they were His servants and He was their Master and Creator. He told them and mankind that the best course was for them to follow His guidance, to obey His orders and to refrain from what He had forbidden. God said to them that He would be pleased if they obeyed Him and in turn He would reward them. If, however, they did not heed His commands, He would be displeased and would punish them. This was the simple beginning of Islam.

    Adam and Eve invited their children to follow the Islamic way of life. They and their children and their later generations followed the teachings of Islam as propounded by Prophet Adam (peace be upon him) for quite a long period of time. It was only later on that certain people began disobeying Allah. Some of them began worshipping other gods of their own making, some of them regarded themselves as gods, while a few others even declared their freedom to do as they pleased–defying God’s orders. This is how kufr (disbelief) came into being. Its essence lies in refusal to worship God–pursuing the path of defiance to the Creator.

    When kufr (disbelief) began to increase and multiply it affected the life of society in a number of ways. Exploitation, oppression, viciousness and immorality emerged in different forms. Life became intolerable. Allah then appointed some righteous people to preach the Message of Truth among the wrongdoers, invite them to the Right Path and convert them to God-fearing people–worshipping and obeying God Alone. In short, they were asked to perform a mission–to make people righteous and true Muslims. These noble people entrusted with this great mission were called Prophets or Messengers of Allah. Allah sent these Prophets to different nations and countries. All of them were honest, truthful, and people of noble character. All of them preached the same religion–Islam. To mention a few names–Noah, Abraham, Moses and Jesus. All of them were the Prophets of God and thousands of them were, over the centuries, sent into the world to guide mankind.

    In the history of the last few thousand years, one can see the recurrent arrival of Prophets whenever kufr(disbelief) increased and assumed menacing proportions. The prophets tried to stop the tide of disbelief and invited people towards Islam. Some people adopted the Islamic way of life, but others rejected it. The people who followed the Prophets became Muslims and, after learning higher ethical and moral disciplines from them, began to preach and spread nobility and goodness. Having forgotten the teachings of Islam, later generations of Muslims themselves gradually sank into disbelief. Whenever such a situation arose, God sent a Prophet or Messenger to revive Islam. This continual arrival of Messengers of God continued for thousands of years. In the course of those long years, Islam was revived by those Prophets, who restated the Message forgotten by their people. At long last God sent the Prophet Muhammad (peace be upon him) who revived Islam in such an outstanding fashion that it still exists today and will continue to exist (God willing), till eternity.

    The Prophet Muhammad (peace be upon him) was born in 571 C.E. in the now famous city of Arabia called Makkah. Islam had no following in Arabia at that time nor did it have any following anywhere else in the world. Although the traces of teachings of the earlier Prophets could be found among a few pious people who tried to worship one and only one God and live a life of obedience to Him, the true religion of God was lost in a maze of paganism and pantheism. The pure worship of God, unadulterated by shirk (worship of false gods), was nowhere to be found. Moral values had lost their grip and people were indulging in all sorts of lax behavior and wickedness. Such was the situation in Arabia as also in the whole world at the close of the sixth century when God decided to send the Prophet Muhammad (peace be upon him) as His last Messenger. He spent forty years of his life as a patient observer in the city of Makkah. Everyone respected him for his noble qualities of head and heart. But they were not aware that this man was destined to become the world’s greatest leader.

    During the early years of his life, the Prophet Muhammad (peace be upon him) felt very much grieved to see the gross immorality of the world of his time. There was exploitation of man by man. There was injustice and tyranny. He was grieved and anxious, but was somewhat silent as he, too, was unable to devise a remedy for the ailing humanity of the day. At long last, God chose him as His Messenger. When he attained the age of forty, God entrusted him with the Mission of spreading Islam, the true religion of God, the religion of peace and justice, by means of the Revelations which we now know as the Quran.

    Having been appointed as the Messenger of God, the Prophet Muhammad (peace be upon him) started to communicate God’s Message to his people in Makkah. He began by inviting them to worship none but God–their sole Creator and Master. People in general opposed him and tried to prevent him from spreading Islam. He, however, continued his work with unflinching determination and dedication. As a result, many honest people gathered round him. They became his staunch supporters. The teachings of the Messenger of God spread slowly but surely outside his native Makkah to Arabia at large. Those who had a reputation for honesty and moral excellence began to accept the Faith, while opposition to them came from many ignorant people and vicious quarters. This continued for thirteen years. There was a gradual breaking of new ground. Islam was gaining a following all over Arabia. This is one side of the story. On the other hand, the defenders of the old order, people with vested interests and steeped in ignorant customs were hardening their opposition to Islam. Whenever new converts to Islam were presented, they were abused, humiliated, beaten, tortured, expelled and even put to death. Nevertheless, they remained firm and steadfast. At last the Makkah elders devised a plot to assassinate the Messenger of God in order to nip the Islamic movement in the bud. When affairs reached that pitiful state, God ordered His Messenger to leave Makkah and migrate to Madinah.

    Having learned that the Prophet was planning to migrate from Makkah, its leaders expedited their plans to murder him on his journey outward. However, their disgraceful conspiracy could not succeed. The Prophet arrived at Madinah safe and sound. This is the most famous migration (hijrah) in the history of Islam. The Muslim calendar begins from that day, the years being numbered “After Hijrah” (A.H.).

    Madinah, a city some 450 kilometers from Makkah, was growing as a centre for Islam. A number of people had already been converted to the new faith. Islamic teachings were winning new supporters every day. Leaders of the two major tribes of Madinah had accepted Islam and were ready to sacrifice their lives and property for the cause of Islam. At this point, the Prophet started planning to move to Madinah.

    As soon as the Prophet settled in Madinah, the new Muslims started to flock into the city from the four corners of Arabia. This further strengthened the new centre. Islam was no longer a persecuted religion; it was able to obtain a firm foothold and was provided with the historic opportunity to establish an Islamic State and society. This constitutes the most important development of the post-Hijrah period. The leaders of Makkah, the defenders of the old order, did not miss the significance of this change. They realised that a new model was being set up, which would be a challenge to the way they were running their society. This caused great anxiety amongst them. They decided to crush this rising force while it was still in its infancy. For they believed that it would be easy to crush the Muslims while they were few and far between and lacked a centralized power. Now things were changing. Muslims were concentrating at one place and organizing a new society with its own government. The prospects of annihilating such a state, once it was firmly entrenched, looked remote to them. The unbelievers feared that if the Muslims were allowed to gain momentum they would become a great power. Consequently they hurried to band themselves together with a view to eradicating the embryonic Islamic government at Madinah. The Makkah leaders lost no time in issuing a clarion call to their kith and kin and to all supporters of the old order in neighboring towns and all over Arabia to rally round them to form a force which could crush the Muslims. They formed a band of cavalry which invaded Madinah and its environs time and again with all their military might. They, however, could not defeat the Prophet and his loyal supporters. In spite of all efforts on the part of the unbelievers, Islam continued to spread in Arabia. The good, honest folk continued to forsake kufr (disbelief) and come into the fold of Islam.

    Eventually, Islam gained a crowning success when the Prophet entered victoriously into Makkah–once the stronghold of kufr. This all happened within eight years of the establishment of the Islamic State of Madinah. No sooner had Makkah submitted to the Islamic forces than the remaining hostile groups of unbelievers of Arabia began to surrender. Within the next year, the whole of Arabia accepted Islam and the Muslims established a powerful government over an area consisting of some twelve hundred thousand square miles.

    Arabia had the most singular government of the time, based as it was on the principle of the sovereignty of God and the vicegerency (Khilafah) of man. The law of the land was Islamic. The administration of the state lay in the hands of the honest and pious people. The country had no trace of violence, oppression, injustice or immorality. Peace, justice, truth and honesty reigned supreme everywhere. Many of the people of the country had come to possess the highest moral attributes because they were honest in worshipping God and obeying Him.

    The Prophet Muhammad (peace be upon him) changed the character of Arabian life in a short period of only twenty-three years. He instilled in the people a spirit that helped to serve the cause of Islam. They set out with the great mission of spreading Islam throughout the whole world. The Prophet passed away at the age of sixty-three, after completing the greatest mission of all time.

    The Companions of the Prophet took up the mission of the Prophet after his death. They traveled to distant lands to spread the Islamic teachings. They succeeded wherever they went. Obstacles that stood in their way in spreading Islam were all surmounted. Islam became so strong in such a short while that no one dared try to stop its growth. The Muslims were spread out from India to Spain. They changed the face of the globe. The entire population of the countries they visited were so much impressed by their good example and noble behavior that they began to enter quickly into the fold of Islam. Wherever the Muslims went, they took their highest moral attributes with them–so much so that immorality and injustice dissolved in their presence. They transformed Godless people into God-conscious people and gave them the Light of Knowledge and strength of character. They changed their way of life so that virtue and goodness could prevail. The entire social climate was reformed and remoulded. The hands of the oppressors were held and a reign of justice and fair play established. This was the greatest achievement in the history of mankind.

    The Companions of the Prophet rendered yet another great service to mankind. This consisted in memorising the Quran and preserving it in its original form as it was revealed to the Prophet. They wrote down the Quran word for word and did not miss even a mark in its Arabic orthography. Today, we are most fortunate in having the Quran exactly as it was revealed to the Prophet, written and read in the same language and in the same diction as it was written and read in the time of the Prophet–about 1,400 years ago.

    Another important aspect of their work was to preserve and communicate to posterity the most detailed account of the Prophet’s life, speeches, instructions, commands, morals and behaviour. These accounts by the Prophet’s Companions are grouped together under the all-embracing title of the Sunnah of Hadith (Traditions of the Prophet). This is the greatest record ever preserved about the life and activities of a man and is a great blessing to every generation. For even after a lapse of 1,400 years after the Prophet’s death, people can still see and hear his teachings as the Companions of the Prophet saw and heard them during his lifetime. Now anybody can approach hadith literature and find out the Islamic point of view on any subject. He can learn how to become obedient to God and what type of man is liked by God.

    The Quran and the Hadith are things of greatest importance to a Muslim. With their preservation and security (God has promised to secure and preserve them), Islam is protected for all time to come. In the days before the Prophet Muhammad (peace be upon him), Islam was forgotten again and again after being revived, owing to lack of the necessary care regarding the preservation and security of the earlier Revealed Books and the details of the lives of their Prophets. This was the reason why, after every Prophet, generations following forgot the real teachings and drifted towards a life devoid of good morals and norms of behaviour. But Islam, as revived by the Prophet Muhammad, is bound to last for ever because the Book of God and the traditions of the Prophet are both secure and preserved in their original purity.

    The Islamic way of life can be revived and reconstructed again and again with the help of the Quran and the traditions if ever, God forbid, the freshness of its true spirit wanes. The world no longer requires any new Prophet to revive Islam to its pristine glory. It is enough to have among us the learned people who know the Quran and the traditions of the Prophet and who are able to apply their teachings to their own lives and stimulate others to adopt and apply them in their lives as well. This is how the stream of Islam will continue to flow, refreshing the eternal thirst of mankind.
    a truth says:
    Mar 9, 2011 at 9:14 pm

    Introduction to the study of Quran
    By Syed Abulala Moudoodi (RA)

    We are accustomed to reading books which present information, ideas and arguments systematically and coherently. So, when we embark on the study of the Qur’an, we expect that this book too will revolve around a definite subject, that the subject matter of the book will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

    Unique Book

    Before the reader begins the study of the Qur’an, he must bear in mind the fact that it is a unique Book, quite different from the books one usually reads. Unlike conventional books, the Qur’an does not contain information, ideas and arguments about specific themes arranged in a literary order. That is why a stranger to the Qur’an, on his first approach to it, is baffled when he does not find the enunciation of its theme or its division into chapters and sections or separate treatment of different topics and separate instructions for different aspects of life arranged in a serial order. On the contrary, there is something with which he has not been familiar before and which does not conform to his conception of a book. He finds that it deals with creeds, gives moral instructions, lays down laws, invites people to Islam, admonishes the unbelievers, draws lessons from historical events, administers warnings gives good tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and one topic follows the other without any apparent connection. Sometimes a new topic crops up in the middle of another without any apparent reason. The speaker and the addressees, and the direction of the address change without any notice. There is no sign of chapters and divisions anywhere. Historical events are presented but not as in history books. The problems of philosophy and metaphysics are treated in a manner different from that of the text books on the subjects. Man and the universe are mentioned in a language different from that of the natural sciences. Likewise it follows its own method of solving cultural, political, social and economic problems and deals with the principles and injuctions of law in a manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way that has no parallel in the whole literature on the subject.

    That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his preconceived conception of a book. He begins to feel that the Qur’an is a book without any order or interconnection between its verses or continuity of its subject, or that it deals with miscellaneaous topics in an incoherent manner, or that it had been given the form of a continuous book though it was not a book in the commonly accepted sense of the word. As a result of this, its opponents raise strange objections against the Qur’an, and its modern followers adopt strange devices to ward off doubts and objections. They either resort to escapism or put forward strange interpretations to ease their minds. Sometimes they try to create artificial connections between the verses to explain away the apparent incoherencies, and, as a last resort, they even accept the theory that the Qur’an deals with miscellaneous topics without any order or coherence. Consequently, verses are isolated from their context and confusion is produced in its meanings.

    This happens when the reader does not take into consideration the fact that the Qur’an is a unique book. It does not, like other books, enunciate at the very beginning the subject it deals with and the object it intends to achieve. Its style and method of explaining things are also quite different from those of other books one commonly reads and it does not follow any bookish order. Above all, it is not a book on ‘religion’ in the sense this word is generally understood. That is why when a reader approaches the Qur’an with the common notions of a book, he is rather puzzled by its style and manner of presentation. He finds that in many places the background has not been mentioned and the circumstances under which a particular passage was revealed have not been stated. As a result of these things, the ordinary reader is unable to benefit fully from the most precious treasures contained in the Qur’an, though occasionally he may succeed in discovering a few gems here and there. Only those people become victims of such doubts as are not acquainted with these distinctive features of the Qur’an. They seem to find miscellaneous topics scattered all over its pages and have difficulties with meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite irrelevant in the contexts which they occur. The reader may be saved from all these difficulties, if he is warned beforehand that The Book he is going to study is the only book of its kind in the whole world: that its literary style is quite different from that of all other books and that its theme is unique so his pre-conceived notions of a book cannot help him understand the Qur’an. Nay, these may even become a hindrance. Therefore he should first of all free his mind from preconceived notions and get acquainted with the distinctive features of this Book. Only then and then alone can he understand it.

    In order to understand the Qur’an thoroughly, it is essential to know the nature of this Book, its central idea and its aim and object. The reader should also be well acquainted with its style, the terms it uses and the method it adopts to explain things. He should also keep in view the background and circumstances under which a certain passage was revealed.

    Divine Guidance

    First of all, the reader should understand the real nature of the Qur’an. Whether one believes it to be a revealed book or not, one will have to consider, as a starting point, the claim that is put forward by itself and its bearer, Muhammad (peace be upon him), that this is the Divine Guidance.

    Allah, the Lord of the universe, its Creator, Master and Sovereign, created man and bestowed upon him the faculties of learning, speaking, understanding and discerning right from wrong and good from evil. He granted him freedom of choice, freedom of will, freedom of action and gave him authority to acquire and make use of the things around him. In short, He granted him a kind of autonomy and appointed him as His vicegerent on the earth and instructed him to live in accordance with His Guidance.

    At the time, when the Lord of the universe appointed man as His vicegerent, He warned him very clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him, as if to say, “I am your Master and Sovereign and that of the whole universe; therefore you should worship Me and none else. You are neither independent in My Kingdom nor the subject of anyone else, to whom you might owe obedience or worship. You are being sent to the earth with certain powers for a fixed term of time for your test. After that you will have to return to Me. Then I will judge the deeds you did in the world and decide whether you have been successful or failed the test. Therefore the right course for you is to accept Me voluntarily as Sovereign and worship Me alone and act in the world according to the Guidance I shall send you, and live on the earth with the conviction and understanding that it is merely the place of your trial. Your real object in earthly life should be to come out successful in the final judgement. Therefore any other course different from and opposed to the Divine Guidance, will be wrong. If you adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve peace and tranquillity in this world and win the home of eternal bliss and joy (Paradise) in the next world, to which you shall have to return. And if you follow any other course (and you are quite free to do this too, if you so choose), you shall incur My disfavour in this world and eternal sorrow and affliction in the Hereafter, where you shall be thrown into the abyss of Hell”. After such a warning, the Owner of the universe sent Adam and Eve (peace be upon them) the first human beings, to the earth and gave them the guidance according to which they and their descendants were to live in this world. Thus the first two human beings were not created in ignorance and darkness but were given very clear and bright Light and the Law they were to follow. This was Islam, (submission to Allah). Before they left this world, they themselves practised and taught the same way to their children and children’s children and exhorted them to live as Muslims (obedient servants of Allah). But in the succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted different crooked ways. They not only lost the Guidance because of their negligence but also tampered with it because of their wickedness. They attributed to others the qualities and powers of Allah and associated others to rank with Him as gods and ascribed His rights to others. They invented different kinds of religions (ways of life) by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that was given by Allah. They discarded the right, just and moral principles taught by Allah or corrupted them and made such laws of life as suited their own prejudices and lusts, and filled Allah’s Earth with chaos and iniquity.

    Though this was a sad state of affairs, Allah did not want to force these corrupt people to follow the Right Way because this would have been against the limited freedom of action which had been granted to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him, because this would not have been in keeping with the rules of life laid down for trial in this world. Instead of this, Allah took upon Himself, from the very beginning of man’s life on the earth, to send His Guidance to him during his term of life, leaving him free to follow or not to follow it. Accordingly, He made arrangements for the Guidance of mankind and appointed His Messengers from among the people themselves and bestowed upon them the knowledge of the Truth and the Right Way of Life. They were charged with the mission to invite people to the Right Way from which they had swerved. The Messengers themselves believed in Allah and acted in accordance with the Guidance they received from Him. They were raised from different nations in different countries and thousands of them were sent during thousands .of years. They all had one and the same religion which was based on the Unity of Allah (Tawhid) and accountability in the Hereafter (Akherah). They all taught the same way of life that was taught to the first man at the very start of his life in this world. They all followed the same Guidance, that is, those fundamental and eternal principles of morality and culture which were prescribed for the First man from the very first day of his life. They all had the one and the same mission, that is, to invite all human beings to the same Guidance, and to organise them into one community (Ummah). All those people who accepted their invitation became one community, which was in duty bound to follow the Divine Guidance and to do its best and utmost to establish it and to guard against any transgressions.

    During their respective terms, these Messengers fulfilled their mission admirably well. But it is a pity that the majority of the people were not inclined to accept their invitation and even those who joined their community gradually became corrupt. So much so that some of these communities totally lost that Guidance and others tampered with the Commandments of Allah and mixed them up with false things.

    Then the Lord of the universe sent Muhammad (peace be upon him) as His last Messenger to fulfil the same mission for which Messengers had been sent before him. He extended his invitation to all human beings, including the corrupt followers of the previous Messengers and asked them to follow the Right Way. He organised all those who accepted the Divine Guidance into one community, which in its turn, was required to re-establish its collective way of life based on the Guidance and to exert its utmost to reform the world, which had gone astray. The Qur’an which was revealed to Muhammad (peace be upon him) is the Book which contains that Invitation and that Divine Guidance.

    Central Theme

    Now that we have come to know the nature of the Qur’an, it has become easier to determine the subject it deals with, its central theme and its aim and object.

    The SUBJECT it deals with is MAN: it discusses those aspects of his life that lead either to his real success or failure.

    The CENTRAL THEME that runs throughout the Qur’an is the exposition of the Reality and the invitation to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself to Adam at the time of his appointment as viceregent, and to all the Messengers after him, and the Right Way is the same that was taught by all the Messengers. It also points out that all theories contradictory to this Reality, invented by people about Allah, the universe, man and his relations with Allah and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous and lead to ruinous consequences.

    The AIM and OBJECT of the revelations is to invite man to that Right Way and to present clearly the Guidance which he has lost because of his negligence or has perverted by his wickedness.

    If the reader keeps these three basic things in mind, he will find that in this Book there is no incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to is Subject, its Central Theme and its Aim. From its very beginning to its end, the different topics it deals with are so intimately connected with its Central Theme that they may be likened to the beautiful gems of the same necklace, despite their different colours and sizes. The Qur’an keeps the same object in view, whether it is relating the story of the creation of the earth or of the Heavens or of man or is referring to the manifestations in the universe or stating events from human history. As the aim of the Qur’an is to guide man and not to teach nature study or history or philosophy or any other science or art, it does not concern itself with these latter subjects. The only thing with which it is concerned is to expound the Reality, to remove misunderstandings and misconceptions about it, to impress the Truth upon the minds, to warn them of the consequences of wrong attitudes and to invite humanity to the Right Way. The same is true of the criticism of the creeds, of the moral systems, of the deeds of men and communities and of its disussions of the problems of metaphysics etc. That is why it states or discusses or cites a thing only to the extent relevant to its aims and objects and leaves out unnecessary and irrelevant details and turns over and over again to its Central Theme and to its invitation round which every other topic revolves. When the Qur’an is studied in this light, no doubt is left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the Book.

    Background

    One cannot understand fully many of the topics discussed in the Qur’an unless one is acquainted with the background of their revelation. One should know the social, historical or other antecedents or conditions which help explain any particular topic. For, the Qur’an was not revealed as a complete book at one and the same time; nor did Allah hand over a written copy of it to Muhammad (peace be upon him) at the very beginning of his mission and command him to publish it and invite people to adopt a particular way of life. Moreover, it is not a literary work of the common conventional type that develops its central theme in a logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit the guidance of the Islamic Movement that was started by Allah’s Messenger under His direct command. Accordingly, Allah revealed the Qur’an piece-meal to meet the requirements of the Movement in its different stages.

    Makki Surahs (Chapters)

    When the Prophet (p.b.u.h.) was commanded to start his mission at Makkah, [Mecca] Allah sent down such instructions as the Messenger needed for his own training for the great work that was entrusted to him. The Qur’an imparted also the basic knowledge of the Reality and gave brief answer to the common misunderstandings that misled people to adopt wrong ways of life and invited them to accept the basic principles of morality and adopt the right attitude that alone leads to the success and welfare of humanity.

    These early messages consisted of short and concise sentences and were couched in a very fluent and effective language to suit the taste of the people to whom they were first addressed. Their excellent literary style was so appealing that it touched their very hearts. They were so charming that they attracted the attention of the hearers, who began to repeat them because of their beauty and elegance. Though universal truths were enunciated in these messages, they were given a local colour and were supported by arguments, examples and illustrations from the environment with which its first addressees were quite familiar. In order to impress the addressees effectively, these early addresses were confined to their own history, their traditions, their monuments, their beliefs, their morality and their evil ways.

    This early stage of the Movement lasted for four years or so with the result that a few good people accepted its message and formed the nucleus of the future Muslim Community. But the large majority of the Quraish(1) began to oppose it because, in their ignorance, they thought that it hit hard at their vested interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went on spreading beyond the boundaries of Makkah and reached other clans.

    Then the Movement entered its second stage which continued for nine years or so and a fierce struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false propaganda and levelled accusations and raised frivolous objections against it. They spread suspicions and doubts in order to alienate the common people from it. They hindered strangers from listening to the Prophet (p.b.u.h.) and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the Muslims socially and economically in order to intimidate and coerce them. Their persecution became so unbearable that some of them had to leave their homes twice for Abyssinia (now Ethiopia), and at last all of them had to migrate to Al-Madinah [Medina]. But in spite of persecution and hindrances, the Movement continued to spread. There was hardly a family or a household left in Makkah from which one person or the other had not accepted Islam. Naturally this produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam and became its faithful and strong supporters and were ready to de- fend it even with their lives.

    The Movement also got impetus from the fact that it was drawing into its fold the best from among their people who became the embodiments of virtue after accepting Islam. The world, therefore, could not help feeling the moral superiority of the Movement that was so thoroughly transforming the characters of its followers. All through this long and bitter struggle, Allah continued to reveal, according to the requirements of the occasion, inspiring addresses which highly influenced the thoughts and conduct of its hearers. On the one hand, these addresses instructed the Muslims in their primary duties, infused into them the spirit of loyalty and devotion to bind them together as members of the Muslims Community and taught the ways of piety, high morality and purity of character and trained them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and encouraged the Muslims with promises of success in this world and of eternal bliss in the Hereafter. They urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The Muslims were so imbued with the spirit of sacrifice for this noble cause that they were ready to bear every kind of affliction and fight against the bitterest opposition. At the same time, these addresses administered warnings to those people who were opposing the Movement and those who were indifferent to it . Examples were cited from the history of the neighbouring peoples as proofs thereof. Their attention was also drawn to the ruins of the habitations by which they used to pass during their journeys: these were held out as object lessons. They were asked to observe the phenomena of Nature they saw day and night on the earth and in the heavens as a proof of the Unity of Allah and of the inevitable Hereafter.

    The early addresses exposed the blasphemy of the idolaters and their association of partners with Allah and their worship of the old traditions so vividly as to convince all fair-minded persons of their error. They refuted their misconception that they were independent of Allah and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and complication, in which they were entangled and in which they were involving others, was unfolded and unravelled. In short, these addresses proved clearly and conclusively that the old ways were based on ignorance and were utterly void of sense. Side by side with this, the disbelievers were admonished for their immorality, their wrong ways of life and customs of ignorance and their opposition to the Truth and their persecution of the believers. These early addresses also put forward those basic principles of culture and morality which have always been universally accepted and which have always formed the basis of the enlightened Divine civilization. Several changes took place during the Makki stage of the Movement. It spread wider and wider, day by day, and the opposition to it became stronger and stronger in the same proportion. By and by, it came into contact with the people of different creeds and different ways of life and this gave rise to new problems. The discourses, therefore, began to deal with various new topics as well. This explains the difference of their style from those of the earlier ones. This is the background of the surahs which were revealed during the thirteen years of Makki life.

    Madani Surahs

    After facing opposition for thirteen years in Makkah, the Islamic Movement found a new centre in AI-Madinah where it became possible to collect all its followers from the various parts of Arabia and to unify and strengthen them. Accordingly, the Prophet (p.b.u.h.) and the majority of the Muslims migrated to AI-Madinah.

    Then the Movement entered its third stage under totally changed conditions. Now that the Muslim Community had succeeded in founding a regular state, an armed encounter ensued with the exponents of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even though they also professed to be the followers of Prophets. It had also to deal with different kinds of hypocrites who had somehow or other entered its fold. But in spite of all those obstacles, the Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years and was in a position to extend its universal message of reform to the outer world.

    As time passed, several changes took place in this stage also, and every changed condition had its own special problems, so Allah revealed to the Prophet (p.b.u.h.) the kind of discourses required for any particular occasion. That is why some of these were couched in the fiery rhetoric of a warner and the others in the form of the royal edicts of the law-giver. Some adopted the method of a teacher, trainer and reformer and taught the principles and the methods of organising a community, of building up a state and of constructiong a good civilisation for the conduct of different affairs of life. Others gave instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of the Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations they should have with the people of the Book and with the belligerent powers and with their own allies. In others they were taught, trained and organised to carry out their obligations as vicegerents of the Lord of the universe. Some gave instructions for their guidance, and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the way of Allah. Others taught the moral lessons they needed in defeat and victory, adversity and prosperity, war and peace. In short, these trained them to carry on the missionary work for the propagations of Islam as the successors of the Prophet (p.b.u.h.) Then some discourses invited to Islam the people of the Book, the hypocrites, the unbelievers and the blasphemers, or relinked them for their hard-heartedness or warned them of the doom in store for them or admonished them for neglecting lessons from the stories and events of the past, so as to leave no excuse for their sticking to the wrong ways of life.

    This is the background of the surahs that were revealed during the ten years at Al-Madinah. It is obvious that their style had to be different from that of the Makki Surahs.

    Style

    It must have become clear from the above that the revelation of the Qur’an began simultaneously with the beginning of the Islamic Movement and continued for twenty-three years. The different portions of the Qur’an were revealed according to the requirements of the various phases of the Movement. It is thus obvious that a book like this cannot have the kind of uniformity of style which is followed in formal books on religion and the like. It should also be kept in mind that the various portions of the Qur’an, both long and short, were not meant to be published in the form of pamphlets at the time of their revelation but were to be delivered as addresses and promulgated as such. Hence they could not be in the style of a written work. Moreover, these addresses were necessarily of a different nature from that of the lectures of a professor; therefore their style would naturally be different from them also. The Prophet (p.b.u.h.) was entrusted with a special mission and had to appeal both to the emotions and to the intellect; he had to deal with people of different mentalities and cope with different situations and various kinds of experiences during the course of his mission. Such a person has to do all that is required for extending a message and for leading a movement. He has to impress the different aspects of his message on people’s minds in order to change the established world of ideas, and to appeal to the feelings and emotions in order to counteract the forces of his opponents. He has also to train and reform his followers and to imbue them with spirit and courage, and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why the style of the discourses that Allah sent down to His Messenger hpd to be what suited the requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college lectures in the discourses of the Qur’an. That also explains why the same things are repeated over and over again in the Qur’an. A mission and a movement naturally demand that only those things should be presented which are required at a particular stage and that nothing should be said about the requirements of the next stage. That is why the same things are repeated over and over again as long as the movement remains in the same stage, no matter whether it remains there for months or for years. Of course, these things have been differently worded and styled to avoid monotony, and couched in a beautiful and dignified language to make them effective and impressive. Moreover, it repeats at suitable places its basic creed and principles in order to keep the Movement strong at every stage. That is why those surahs which were revealed at a particular stage of the Movement generally deal with the same topics, though, of course, in different words and in various forms. Moreover, all the surahs of the Qur’an contain references to the basic creed, i.e., the Unity of Allah, His attributes, the Hereafter and accountability, punishment and reward, Prophethood, belief in the Book etc. They all teach piety, fortitude, endurance, faith and trust in Allah and the like, just because these virtues could not be neglected at any stage of the Movement. If any of these bases had been weakened at any stage even in the least, the Islamic Movement could not have made any progress in its true spirit.

    Order

    A little thinking in the light of the difference between the Makki and the Madani surahs will also answer the question why the surahs of the Qur’an were not arranged in the sequence in which they were revealed. This question is also important because it has been used by the enemies of Islam to create misunderstandings about the Qur’an and make ridiculous conjectures about the present arrangement of the surahs. They are of the opinion that “Muhammad’s (peace be upon him) followers published it, without any discernable order as to chronology or otherwise: merely, trying as would seem, to put the longest chapters first . . .”

    Such conjectures as this are based on ignorance of the wisdom underlying the order of the Qur’an. Though it was to be the Book for all times, it had to be revealed piece-meal in twenty-three years according to the needs and requirements of the different stages through which the Islamic Movement was passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the Movement could not in any way be suitable after the completion of the Qur’an. Then another order, suited to the changed conditions, was needed. In the early stages of the movement the Qur’an addressed those people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the basic articles of Faith. But after its completion the Qur’an was primarily concerned with those who had accepted Islam and formed a community for carrying on the work entrusted to it by the Prophet

  145. thinker says:

    a truth says:
    Mar 9, 2011 at 8:24 pm

    Why I embraced Islam

    by Maryum Jameelah (formerly Margaret Marcus), an American Jew who convert to Islam in the late 1950′s.

    I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, I naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

    Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time I identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and I were taken out of school to picnics and gay parties in fine restaurants. When my sister and I were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the Ethical Cultural Movement.

    The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

    Throughout my adolescence I remained under the influence of humanistic philosophy until, after I began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time I joined a bahai group in New York called the “The caravan of East and West” under the leadership of a Persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially I was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When I was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when I found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the Jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when I learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, I could no longer consider myself a Jew at heart.

    One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values. If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

    Although I wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that I had to discontinue college long before it was any time for me to graduate so that I never earned any diploma. For the next two years I remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where I vowed that if I ever recovered sufficiently to be discharged I would embrace Islam.

    After I was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the Islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

    Even before I formally embraced Islam, I found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizers had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,I had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews I knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age I knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed I was when I found among the Muslims, the same threat! How shocked I was when I found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that I would devote all my literary struggle to combating this menace from within before it was too late.

    Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

    “While I was scanning your essays. I felt as if I were reading my very own ideas. I hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

    MARYUM JAMEELAH’s BOOKS:

    1. ISLAM VERSUS THE WEST
    2. ISLAM AND MODERNISM
    3. ISLAM IN THEORY AND PRACTICE
    4. ISLAM VERSUS AHL AL KITAB PAST AND PRESENT
    5. AHMAD KHALIL
    6. ISLAM AND ORIENTALISM
    7. WESTERN CIVILIZATION CONDEMNED BY ITSELF
    8. CORRESPONDENCE BETWEEN MAULANA MAUDOODI AND MARYUM JAMEELAH
    9. ISLAM AND WESTERN SOCIETY
    10. A MANIFESTO OF THE ISLAMIC MOVEMENT
    11. IS WESTERN CIVILIZATION UNIVERSAL
    12 WHO IS MAUDOODI ?
    13 WHY I EMBRACED ISLAM
    14 ISLAM AND THE MUSLIM WOMAN TODAY
    15 ISLAM AND SOCIAL HABITS
    16 ISLAMIC CULTURE IN THEORY AND PRACTICE
    17 THREE GREAT ISLAMIC MOVEMENTS IN THE ARAB WORLD OF THE RECENT PAST
    18 SHAIKH HASAN AL BANNA AND IKHWAN AL MUSLIMUN
    19 A GREAT ISLAMIC MOVEMENT IN TURKEY
    20 TWO MUJAHIDIN OF THE RECENT PAST AND THEIR STRUGGLE FOR FREEDOM AGAINST FOREIGN RULE
    21 THE GENERATION GAP ITS CAUSES AND CONSEQUENCES
    22 WESTERNIZATION VERSUS MUSLIMS
    23 WESTERNIZATION AND HUMAN WELFARE
    24 MODERN TECHNOLOGY AND THE DEHUMANIZATION OF MAN
    25 ISLAM AND MODERN MAN
    a truth says:
    Mar 9, 2011 at 8:42 pm

    Gunahgar Mahid
    …Maulana Syed Abul Ala Maudoodi……a great writer of islam…in favr of truth….to eradicate falsehood….he has a lotz of writings….specially wid tafhimul quran….a great one ….wid a huge collection of islamic articls n speech….but do u feel among all his writngs….nyone of ths inspired u specially…..or could creat an exceptional feelngs in ur mind….???
    ……i personally like……”islami renesa andolon”
    which u like most????
    over a year ago · Report

    Ahmad Abdullah Saeed
    Aslam-o-ALikum
    Sorry i cant get this “islami renesa andolon”.
    First i read deniyat and i like it most, then i read shadtai haq so i like it most. with more reading i like every book. Nowadays i am reading khutbat , this book cover basics of Islam.
    Every line of his books are logical and relevent to Quran and Ahdith. Problem is to follow that. May Allah give us power to follow Quran and Ahadith.
    Allah Hafiz
    over a year ago · Report

    Post deleted
    over a year agoMuhammad Ali Rifai
    i think his second best book after tafheem-ul-Quran is “Khilafat-o-Malukiyat” becaz it was a very brave step taken by him at this topic.
    over a year ago · Report

    Umer Sultan
    Don’t understand Bengali brother Mahid.

    I liked “Towards Understand Islam”
    Then I liked Ahya-e-Islam Set

    Then I liked Let us Be Muslims “Khutbat”
    and then I loved his Tafseer,
    and then I concluded his each book is better than the other one.
    over a year ago · Report

    Muqeet Soomro
    My Favorite book are

    Tafeem -ul-quran

    الجھاد فی الاسلام ( Aljahad fil Islam)

    and

    TANQEEHAAT
    over a year ago · Report

    Krieger Piloto
    مولانا کی تمام کتب نہ صرف اردو ادب کا سرمایہ ہیں بلکہ اسلامی انقلاب کی جانب دلوں کو گرمانے کےلیے عظیم جدوجہد ہیں۔۔۔۔۔۔۔۔چنانچہ اگر یہ پوچہا جاے کہ مولانا کی کون سی کتاب میں پسند کرتا ہوں تو اس خوبصورت پہولوں کہ باغیچہ میں سے کوی ایک پہول یا کلی کو توڑنے کو بجاے میں پورے باغ کا انتخاب کروں گا
    over a year ago · Report

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