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Sayyed Maududi
FACES THE DEATH SENTENCE
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CONTENTS
PREFACE
Chapters
1 28th March, 1953 1
2 Sayyed Maududi 3
3 Detention 6
4 Offence of Sayyed Maududi 9
5 Where does the Income of Jama'at-e-Islami come from? 11
6 Case in the Military Court 14
7 Charge Sheet 16
8 Bold and Dauntless 18
9 Showy Proceedings 20
10 Imam Maududi 22
11 Death Sentence 24
12 “I shall not beg for Mercy”. 26
13 Towards the Gallows 28
14 Death Cell 30
15 All the Nation is Shaken 32
16 Grief for the Dear One 34
17 The Protest of the Muslim World 36
18 Begum Maududi 39
19 “And the grave is not its goal” 40
20 “I choose dignified death rather than inglorious life” 43
21 The Evidence of History 45
22 Lighthouse 47
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PREFACE
Sayyed Abul A’la Maududi is a renowned figure all over the
Muslim world. He is the founder of a school of thought, leader
of an enthusiastic movement and sponsor of a continuous
revolution. Millions have been stirred by his sublime character,
noble ideas and progressive movement. For these millions of
people, spread all over the globe, who have read about him, it
is natural to desire to know more about this eminent sage of
our time. What is the back-ground of this personality? How was
he inspired by the truth of Islam? What procedure did he adopt
to convey its eternal message to the nation? How did he smash
the idol of the supremacy of Western civilization reigning the
minds of the educated Muslims? How did he manage to gather
around him millions and millions of the· truth-seekers all over
the world? What hurdles and ordeals had he to pass through to
achieve this peak of prominence? These and so many other
relevant questions do arise in the minds of his admirers in all
the, corners of the globe. The following pages bear the
translation of the first chapter of my Urdu book about Sayyed
Maududi. At the end, there is an appendix giving a brief sketch
of life and works of the Sayyed. In this way, this booklet will
serve our English readers as a brief introduction to the life and
works of Sayyed Maududi.
Abul Afaq
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1
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2
Sayyed Maududi
The gentlemen who came to arrest Sayyed Maududi did not realize that
bringing such an army with its baggage for his apprehension was merely
an extravagance. He was prepared for this fate from the very start of his
struggle. He· was aware that in the path of the truth such hurdles always
occurred. There are always opposition, fatwas, chains; manacles and
fetters, imprisonment and oppression on this way, and sometimes even
execution.
The officers asked Mr. Yahya, - “Is Maulana Maududi in”?
He had just replied in the: affirmative and, his heart was filled with
doubts, when the sound of opening the door-bolt was heard from within.
The officers were preparing themselves for the coming moment for which
they were restless to know the reaction. Will the accused offer any
resistance? Will there be bloodshed? Will they have to use military force
to arrest him? Mr. Yahya, and Mr. Faqir Husain were seeing all this,
standing silent nearby. The eyes of the alert military jawans, who were
encircling the building and-those who were in the jeeps, were fixed on the
door to see who appeared through it. They put their fingers on the
triggers to cope with the unexpected situation. The door opened and a
man, with a face having a deep sense of tranquility and peace, appeared.
He was Sayyed Abul-A’la Maududi!
He is commonly known as Sayyed Maududi or Maulana Maududi. The
Sayyed has written more than one hundred books on religious, moral,
economic, social and political aspects of Islam. He is an extraordinary
scholar of the Qur'an, Hadith and Muslim Law as - well as of Sociology,
Philosophy, Economics and Political Science. He has inspired the Muslims
remember their forgotten illustrious role in-history by his magnetic
personality, impressive and lucid style, attractive and appealing writing.
He has inspired millions of Muslims by his rare zeal of faith. He has
impassioned their hearts with the real Islamic aim of life which practically
is the establishment of divine rule in the world and originally is the
attainment of eternal salvation!
This is Sayyed Maududi the effects of whose ideas are clearly felt in, life
and literature. It is his logic and reasoning before which the skyscraper, of
the philosophy and civilization of the modern age has crumbled to the
ground. His noble ideas have instilled determination and resolution in the
young Muslim hearts. His views have not only animated millions of minds
of the sub-continent and the Muslim world but also stirred them up for
action and revolution. He has founded a religious and political party on
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the scientific modern pattern and endowed it with such strict discipline
and training that, on one side, a, common Muslim in any part of the world
nourishes a hope of the renaissance of Islam and on the other, the
opponents have been found perturbed, and they have tried to crush this
party to pieces.
This is Sayyed Maududi who is a symbol of the most sublime yearning of
the Muslims of our day, the building of an ideal Muslim State and the
forging of indivisible unity of the Muslim world on the basis of Islam.
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3
Detention
One of the military officers courteously greeted Sayyed Maududi while the
other told him with the word 'sorry' that he was being arrested under
Safety Act and he should consider himself to be under custody.
He listened to it and said simply, “All right”, with the peace of mind that
was least expected by the officers. Sayyed asked if they could spare him
some time to get ready. In response, the senior officer, pondered for a
moment, then he moved his head in the affirmative. The police officer
showed a warrant to the Sayyed and told him that his house and the
central office of -Jama'at-e-Jslami would be searched. The Sayyed pointed
to Mr. Faqir Husain that he would help in that job and himself went inside.
The men of secret service and the police were soon busy with the search
of the house and the office. Women police members went into the house.
Begum Maududi said to the police workers that they could see anything
anywhere in the house without any hesitation. Outside, the police heaped
several files of Jama'at-e-Islami, receipt-books and registers of accounts,
register of the minutes of the meetings of the Central Advisory Body and
many other papers in the office. The police took control of cash
amounting to ten thousand and three hundred rupees, of the treasury of
the party. (Who pocketed this money is not known as the subsequent
inquiry revealed it was not registered in the official papers). Military
officers, sitting peacefully on the chairs, occupied themselves in the study
of the booklet, Qadiani Problem, of which they found many copies lying
there. Almost every one of the persons there, engaged in the "Military
operation" of arresting Sayyed Maududi, read the booklet, which was
eventually to cause death sentence for the author. The police continued
the search until it was quarter to four in the morning. At this moment,
Sayyed Maududi also came out ready to accompany them.
You notice him wearing his special high-edged quraquli cap. Brown
sherwani on his well-built body and middle-sized stature lends dignity to
his personality. His well-shaped and silver-white beard is adding
brightness and veneration to his saintly countenance. Glowing features,
dawn-like shining colour, broad round face and wide forehead indicate his
intellect, nobility and broadmindedness. The Sayyed is a man of principle.
He always wears tight white Pyjamas. But as he has been ailing with
eczema on both of his shins upto the anklets for the last four months, he
is wearing loose Pyjamas nowadays. His black moist hair signifies his
bath, as if he were not going to jail. Rather, he has come out cheerful and
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in good spirits as if for any routine journey, convinced that the Will of
Allah is supreme and will be fulfilled.
He came and said, “I am ready”.
His satisfied and blooming face was a proof of the characteristics of a true
Muslim. The men of the secret department took away "booty" with them.
The Sayyed took his seat in the jeep. The caravan of jeeps and trucks
moved. The friends and children of the Sayyed saw him heading towards
a new destination.
The horizon was growing clearer and brighter. But still there were the
stars twinkling there. The movements of their lips disclosed that they
were whispering.
One of the stars said to the other, “This is rather the identification of true
savants that their feet do not stumble in the thorny path of ordeal. It is
the ridiculous presumption of the detainers of the Sayyed that they can
distract him from his aim of life by frightening him with detention and
hanging”.
Thus spoke, the other star, “This event is essential in the conflict between
Righteousness and Falsehood”.
Yet another star uttered, “Detention and hanging are merely the steps to
greatness. This man contemplates himself as well as the Omnipotent, His
detainers do not know they are taking the Sayyed to unimaginable
heights of exaltation”.
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4
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5
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This results in the completion of the work with the most economical
expenditure, whereas the others cannot accomplish nearly as much even
with much more money. For example, a huge public meeting was held in
October, 1950, in Multan. A leader of the ruling party estimated the
expenses from eighty to hundred thousand rupees. But the truth- was
that the -Jama’at spent less than five thousand rupees.
Last hut nob least, the intense dedication to a movement has got
tremendous significance. It inspires people to devotion and sacrifice. And,
even the opponents must agree that, the Jama’at people have great
respect for Sayyed Maududi and the Jama’at, and, more than that,
unparalleled dedication and love for Allah and His Holy Prophet, (peace be
upon him).
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6
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7
Charge Sheet
Sayyed Maududi was transferred from Shahi Qila to the Central Jail
Lahore and given the new charge sheet as to why he had given
statements and written the booklet “Qadiani Problem”. The Sayyed, giving
dictation to his right-hand-man, Mian Tufail Mohammad completed within
a few hours his reply to these charges, which ran into about 20 pages.
Maulana Amin Ahsan Islahi read it and was of this opinion:
“I found out that Maulana Maududi always surprised me by his patience
and peace of mind. There was none of the natural anger, irritation or
harshness. Instead, it was the same dignified style, considerate
description, solid arguments and weighty reasoning. It appeared that this
statement was not written behind the bars but was penned down in the
calm and quiet atmosphere of his study. Perhaps, it was the result of this
impression that, when I went to the Maulana to return his written
statement and to seek his permission, besides embracing him, I
spontaneously kissed his hands which Allah had endowed with the help of
the pen to bear testimony to the Truth."
Sayyed Maududi’s trial started on 8th May, 1953, in a particular building
in the Central Jail Lahore. This was a crimson-brick hall which had been
especially prepared for the hearing of a case of treason against, the
British. Raj. So, Sayyed Maududi, who had demanded the Islamic
Constitution, was guilty of treason in the eyes of the ruling band who
succeeded in freeing this country from foreign rule only by raising the
slogan, “What do we mean by Pakistan: There is no god but Allah”.
If one possesses wisdom, he can derive a lesson from the fact that the
man who had plotted the death sentence for the Sayyed, namely Ghulam
Mohammad, died shamefully. His dead body was not buried except in the
graveyard of the non-Muslims. And the hall, where this so-called treason
trial was conducted, has been entirely demolished. What had been the
Central Jail, Lahore, is now a satellite town, called Shadman Colony.
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8
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9
Showy Proceedings
It occurred daily that a large number of people awaited the corning of the
Sayyed and his companions at the jail door and then brought them
amongst themselves upto the court-room. Similarly, a crowd always
gathered around the Sayyed during the intermissions of the proceedings,
unless they took the Sayyed and his armed guard amongst themselves to
the jail door after the daily proceedings of the court were over. These
showy proceedings continued for four days and the hearing was
completed on the 11th of May. The court broke up without pronouncing
the judgment.
When returning from the court, the Sayyed was asked by someone, ‘What
penalty do you think they will give yon’?
Without hesitation the Sayyed replied, “They will announce the pre-
ordained punishment they will be directed from 'above'.”
After a period of some years, the Sayyed 's remark was confirmed by an
honourable member of the military court. When he was no longer in the
military service, he came to see the Sayyed and swore, “It was not we
who wrote your death sentence. This descended upon us from ‘above’,
and we had to issue it under constraint because of our service”.
The Sayyed, had predicated much earlier in September, 1940, about the
so-called national Muslim government, which the present government of
Muslim League proved absolutely true. The Sayyed, speaking in the
Strachey Hall of the Muslim University, Aligarh, on the process of Islamic
revolution had said:
“The national government which has a show- label of Islam on it will
prove more dangerous and bold in preventing and hindering the Islamic
revolution than a non-Muslim government, If a non-Muslim government
punishes with imprisonment for some acts, the Muslim national
government will, for the same deeds, punish by hanging and exile, and
even then the leaders of such governments will remain heroes, whether
living or dead”.
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10
Imam Maududi
A. part of the Central Jail was called ‘Dewani Ghar’. Sayyed Maududi and
the other leaders of Jama'at-e-Islami were kept there. There, in front of
their barracks, was a compound in which all these persons used to pray.
On 11th May, the day the hearing of the case had ended, all the persons
gathered as usual for the Maghrib (sunset) prayer. The Sayyed was
leading the prayer. Among those who participated in the prayers were five
members of Jama'at-e-Islami, one cook and one ‘numberdar’.
The recitation of the Holy Qur'an by the Sayyed has some magical charm
of modulation- It seems as if, with his bowed head, he is humbly and
submissively in discourse in the presence of the Almighty. When he
recites verses about the infernal fire, he is aghast and when he mentions
the blessings of Paradise, his heart is infused with optimism. If the
expression is of interrogative nature, he utters it in the style of a question
and expresses it in the manner of a command if the divine discourse
consists of decrees. The rise and fall of his accent is like the symphony of
a running stream which, while passing through the twists and zigzags of
the mountains, creates a tumult, but as it enters the expanse of the dale,
it changes into a melodious song.
The word of Allah has a power and splendour of its own. Alongwith it is
the dignified and eloquent style of presentation of these words. The
listeners behind the leader feel as if an angelic hymn were being honeyed
in their ears. It seems that even the universe is attentive to this voice
which is an ecstasy to the ears and enlightenment for the hearts. The
listeners perceive the meaning of the Glorious Qur'an as if it were being
revealed to their hearts and that Allah was directly addressing them:
“Do the people think that they will be left (at ease) only on their
utterance, ‘We believe', and will not be tried with affliction, whereas
We tested all those who were before ye? Thus Allah knoweth those
who are sincere and those who feign”. (29:1)
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11
Death Sentence
The persons who were engaged in prayer, felt the footfall nearby but no
one joined them. Apparently, they had gone back. Imam Maududi finished
the prayer. Two or three military officers, the jail superintendent and his
subordinates standing in the eastern side of the lawn were looking at the
worshippers with watchful eyes. All the worshippers, after the completion
of their prayers, went to them. Formal greeting and handshake was
followed by silence on both the sides. A peculiar calmness overtook the
surroundings which signified that the worshippers were anxious to know
as to what those gentlemen wanted to convey and the gentlemen were
perturbed as to how they could break the sad news.
An officer had some papers in his hands, but he did not recognise Sayyed
Maududi. At last, he broke the silence and asked:
“Maulana Abul-A'la Maududi Sahib”?
The Sayyed replied calmly, “Yes, it's I”.
And the military officer announced the arbitrary decision of the military
court which has since been inscribed in the annals of history for ever:
“Seven years” rigorous imprisonment for your statements published
in The Daily Tasneem, and three years' to Malik Nasrullah Khan Aziz
as the Printer and Publisher of the Daily Tasneem. Nine years' to
Sayyed Naqi Ali, as the Publisher of the book Qadiani Problem, and
for the crime of writing this book, Maulana Abul A'la Maududi is
awarded
“DEATH SENTENCE”.
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12
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13
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14
Death Cell
Sayyed Maududi came out of Diwani Ghar. The accompanying jail officer
comforted him that he should not worry. The Sayyed's reply reflected the
feelings, of a true Muslim who fears none except Allah. He said,
"Gentleman! I do not worry at all. I knew fully well from the very
beginning what awaited me in my march towards the truth. It is gratifying
that my life is being exalted by its sacrifice for Him Who bestowed it”.
Saying this, the Sayyed kept on his pace in his regal manner, with his
solemn, serene and tranquil face. At last, came barrack 14 and the
Sayyed entered the death cell.
Shorish Kashmiri has written, “Sayyed Maududi's character is exemplary.
On the occasion of death sentence, he has furnished the testimony to his
firm faith. The more we take pride in it, the lesser. Everybody cannot
enter the death cell with such courage”.
The cell had a rough floor. A small bulb shone high in the ceiling. The
Sayyed noticed that there was no proper place for keeping the Holy
Qur'an, so he returned it with his clothes. He was given the jail linen
clothes. He was surprised not to find the string in the pyjamas and taking
it as an omission, he asked for it. He was told that those condemned to
death are not permitted any string lest they use it for committing suicide.
“Only a fool would commit suicide and embrace an unlawful death when
he is going to be awarded martyrdom”, said the Sayyed
The jailor regretted that he was bound by the law and could not provide
any string. So, the Sayyed knotted the pyjama. After changing his
clothes, he took his meal. He washed his face from the pitcher placed
outside the iron-barred door of the cell, and then performed the Isha
prayer. He prayed for endurance and integrity, the safety and progress of
the Islamic movement. Then he lay down peacefully on a two-by-five feet
mat. The watchman gazed at him in wonder, thinking to himself as to
what an extraordinary man he was who on hearing the death sentence,
slept such a sound sleep, as if he had forgotten woes and worries of the
world, as if he bespoke in the words of the philosopher of the Ummah, the
late poet Iqbal: 2
2Pharaohs had been, and are uptil now, lying in wait for me,
But, why should I worry as I carry Moses' glowing hand in my sleeve.
How can the hay kill the spark,
Which Nature bas created for (eventually burning) the reeds.
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رہے ہںي ،اور ہںي فرعون مريي گھات مںي اب تک
مگرکيا غم کہ مريي آستںي مںي ہے يد بيضا
وہ چناگري خس و خاشاک سے کس طرح دب جائے
جسے حق نے کيا ہو نيستاں کے واسطے پيدا
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15
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16
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17
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A‘mir Usmani, editor, Monthly Tajalli, wrote under the heading, 'This is
such a shocking news that only a genius like Ghalib has expressed our
feelings and distress:
3
رگ سنگ سے ٹپکتا وہ لہو کہ پھر نہ تھمتا
3
There would have been no stopping of dripping blood out of the veins of the stone; Had
it been a spark which you conceive as our grief.
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18
Begum Maududi
Shaikh Sultan Ahmad, on the morning of 12th May, reached Sayyed
Maududi's residence at Ichhra, which was also the Headquarter of
Jama’at-e-Islami Pakistan. Shaikh Sultan had gone there to console
Begum Sayyed Maududi. Hundreds of women from Lahore city had
already been there to sympathise with her. She was calm and composed.
She had prepared and sent her children to school on that day when there
was wailing all over Pakistan on the death sentence to their father. Sheikh
Sultan was expecting to find sobs and sighs, but when a clear voice of
greeting of Begum Mahmooda Maududi came from behind the curtain, it
was neither meek nor weak. It was not wavering as Sheikh Sultan had
feared it would be. He uttered some words by way of consolation to which
she replied:
"Through all the successes and failures of life, I have remained contented
and grateful. I am thankful to the Almighty that I and even my children
are not frightened though they know everything.''
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19
But, Sayyed Maududi, who believes in (مرگ بدن سے )کہ جاں مريت نہںي
(When endeth the body, the soul doth not)," finished the conversation by
replying :
4
Preamble of the Constitution of the Islamic Republic of Pakistan, which declares, in
accordance with the teachings of Islam, the Sovereignty of Allah and hence Pakistan
became an Islamic State. Until then, because of a secular Constitution, members of the
Jama'at-e-Islami did not seek justice from the courts.
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"Personally, I do not like it. I have no right to order you. But, I would not
like any mercy appeal to be filed on my behalf, or from my kinsfolk, or
from. within or out of the Jama’at”.
These words of the Sayyed, which speak for his inflexibility and integrity,
remind us of Julius Caesar who, as portrayed in the drama by
Shakespeare, declares just a moment before his assassination:
"But I am constant as the Northern Star,
Of whose true-fixed and resting quality,
There is no fellow in the firmament”.
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20
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21
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22
Lighthouse
The governments changed one by one and most of them were opposed to
Sayyed Maududi more than their forerunners. The Sayyed stood firm and
stable like a lighthouse which rises amidst the stormy waves of the sea,
the tempest hitting, beating and slapping it. Indifferent to this all, the
elevated and lofty lighthouse, with its firm and fixed feet, warns and
guides the vessels. Likewise, the Sayyed, in spite of all opposition,
accusation, apprehension and death sentence, adheres to his mission
resolutely and is working for paving the pathway for the renaissance of
Islam.
There is no exaggeration to say that hundreds of thousands of lives have
been revolutionised by the thoughts of Sayyed Maududi, He has founded
and raised an active politico-religious party on sound footing due to his
capabilities of leadership. With the, widening of the influence of Jama'at-
e-Islami, the tide of the revolutionary ideas will spread outside Pakistan
and flood the other Muslim countries. The message of Islam will spread in
the whole of the world in the form of a promising and inspiring
movement. Many of the books written by Sayyed Maududi have been
translated into many international languages. There are scholars in
foreign universities who have undertaken research on his life, works and
school of thought.
Observing his popularity, many a despot was displeased with him. Some
of the self-seekers have taken, as their business, to attempt to spit
towards this moon, though by this way they mud-sling none but
themselves. On the other hand, paying, no heed to such opposition,
Sayyed Maududi is engaged in moulding the thoughts and shaping the
Islamic conduct of life of the educated young people. He is occupied,
fighting hard, like a toiling farmer, in delving in the soil of reason and
sowing therein Islamic values and ideals.
One is surprised on viewing his monumental works. More than one
hundred books· of Islamic research and of permanent value are to his
credit. His practical work spans more than forty years. He organized and
led the Jama'at-e-Islami, guided and trained thousands of his companions
and took active part in politics. This is the achievement of a man who was
never well-to-do, on whose shoulders lay the responsibilities of a large
family; who was compelled to spend a long period of four years and eight
months behind bars; and who had been more or less a permanent patient
of colitis which suspended his academic and practical work for a prolonged
period.
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No doubt, this wisdom and intellect, this scholarship and achievement,
this conviction and determination, this forgiveness and forbearance, and
this distinction and dignity are the gifts of Allah the Beneficent, the
Glorious. No man can accomplish this gigantic task all alone:
5
تانه خبشد خداۓ خبشنده
ترانه خبشد خداۓ خبشنده
5
Unless it is endowed by the Almighty, the Endower.
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Appendix I
9. ' اسالیم نظام ذندیگ اور اس کے بنيادی تصوراتIslamic mode of Life and its Fundamental
Conceptions.1934. .
11. اسالیم تهذيب اور اس کے أصول و ميادیIslamic Civilization, its Principles and
Fundamentals. 1934
16. قرآن یک چار بنيادی اصطاليحFour Fundamental Term of the Qur'an. 1935.
17. اسالیم يبادات پر حتقيیق نظرA thorough study of the Islamic rituals. 1936.
18. اسالم اک اخالق نقطه نظر Ethical View-Point of Islam (E) 1942
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20 ختم نبوتThe Finality of Prophethood. (E) 1953.
30. يتيم پوتے یک وراست اک مسآلThe problem of the inheritance of the orphaned-
grandson. 1962
33. جهاد یف سبيل اهلل: The utmost 'struggle for the Cause of Allah. Jihad in
Islam. (E) 1941.
36. سالمىت اک راسته: The Road to Peace and Salvation, (E) 1943.
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C. Islamic Movement
39. اور ال حئه عمل، اس اک مقصد، مجاعت اسالیم: Jama’at-e-Islami, its aim, history, and
proqramme.: 1950.
ٓ
40. حتريك اسالیم اک ا حئه عمل: Future Proqramme for the Islamic Movement, 1957.
41. دعوت اسالیم اور اس کے مطابلات: The Call to Islam and its requirements. 1945.
42. حتريق اسالیم یک اخالق بنيادي: The Moral Foundations of the Islamic Movement.
(E) 1944.
44. مقاصد اور طريق اکر، مجاعت اسالیم یک انتخاىب جد و جهد: Election Campaign of Jama’at-
e-Islami, its aims and. procedure, 1950.
47-48. مسلمان اور موجوده سياىس: The Muslims and the political struggle in the
sub-continent before the emergence of Pakistan. 3 Volumes 1939·40.
51. اسالیم دستور یک بنيادي Fundamentals of the Islamic Constitution. (E) 1951.
52. اسالیم دستور یک تدوين: The framing of the Islamic Constitution. 1952.
55. اسالم يم ذميو کے حقوق: Rights of the minorities in Islamic State. (E) 1954.
56. اسالیم نظام اور مغرىب مجهوريت: Islamic system of life and the Western secular
democracy. 1947.
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57. اسالیم حکومت کس طرح قا ئم هوىت هے: The Process of the Islamic Revolution. (E)
1940.
61. اسالم اور جديد معاىش نظريات: Islam and modern economic theories. 1949
63. قران یک معاىش تعليمات: Economic teachings of the Qur'an. (E) 1969.
ُ
64. انسان اک معاىش مسئله اور اس اک اسالیم حل: Economic Problem of Man and its Islamic
Solution. (E) 1942.
ٌ ُ
65. اسالیم نظام معتشت اور اس کے اصول و مقاصد: Islamic system of economics, its
principles and objects. 1965.
67. اسالم اور سوشلزم: Islam and Socialism. 31 questions and their answers.
1970.
68. معاشيات اسالم: Economics of Islam. Edited by Prof. Khurshid Ahmad. 1969
F. Social Problems
69. پرده: Purdah ani the Status of Woman in Islam. (E) 1936-40.
73. مسلم خواتني سے اسالم کے مطابلات: What Islam demands from Muslim women.
1948.
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75. اسالم اور ضبط والدت: Islam arid Birth Control. (E) 1961.
76. اسالم اور خانداین منصوبه بندى: Islam and Family Planning 1961.
77. اسالم اور عدل اجتماىع: Islam and the Social Justice. (E) 1962.
78. بناؤ اور باگ ڈ: Rise and Fall of Nations. Why? (E) 1947.
79. اعلم اسالم یک تعمري يم طلبه اک کردار: The role-of the students in the development
of Muslim World. 1970.
80. پاکستان اک مستقبيل اور طلبه: Future of Pakistan and the Students, 1963.
81-84. سريت نبوى: A unique research work on the life of the Prophet
Muhammad ( ﷺpeace be upon him) with analytical details of the history
of Arabs before the Prophet and the process of revolution and evolution as
a result of the Islamic movement initiated by the Holy Prophet. Volumes·
(1974 to 1978).
85. دور نو اک چيلنج اور نوجوان: Youth and the challenge of the modem-age.
91-92. احلکمة املتعايله يف االسفار العقليه: Translation of the last two of the four
volumes. 1931-32.
93. ابن خلاكن: Translation of the Part About the Fatimide Caliphs from
Islamic History by Ibn-e-Khalkan. 1931.
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95.تریک يم عيسا ئيو یک حالت Christians in Turkey. 1919.
96. سمرنا يم يونانيو کے انسانيت سوز مظالم: Barbarity of the Greeks in Symarna.
1919.
H. Miscellaneous
97-100. رسا ئل و مسا ئل: Day to clay problems of Life referred to Maulana
Maududi and their Islamic Solution. 4 Volumes. 1933-72.
ى
101-102. ماكتيب موالنا سيد أبو االٰلع مودودىLetters of Maulana Sayyed Abul A'la
Maududi, Edited by Asim Nu'mani. 1933-72.
103. اسالیم قانون اور پاکستان يم امن کے نفاذ یک تدابري: Islamic law and how to enforce it in
Pakistan. (E) 1948.
106. حال اور مستقبل، مسلمانواك ماىض: Muslims, their past, present and future.
1951.
107. همارے داخىل اور خارىج مسا ئل: Our Internal and External Problems. 1951.
109. االمه اقبال اور پاکستان: 'Allama Iqbal and Pakistan. 1970
113. اس کے أسباب اور مقاصد، حتريكه مجهوريت: Movement for democracy, why and
how. 1967.
115 سقوت مرشيق پاکستان کے اسباب: Tile Causes of the Fall of East Pakistan.
1972.
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117. Correspondence between Maulana Maududi and Marryam Jameela,
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Appendix II
1903: 25th Sep.: He was horn at Aurangabad, a city in the former State
of Hyderabad, Deccan, now in Maharashtra, India. His father, Sayyed
Ahmad Hasan, was an advocate and a descendant of the founder of the
Chishtia lineage. Abul A'Ia studied at Madrasa Faugania, Aurangabad. He
learnt Arabic and pursued other Islamic Studies from Maulana Abdus
Salam- Niazi and other prominent ‘Ulema’.
1920-28: He joined the weekly Taj, Jabalpur and worked for Khilafat
movement. He remained editor of the Muslim Delhi, in 1921-23.
Afterwards he edited Ai-Jami’at Delhi, from 1924 to 1928.
1927: Inspired by a speech of Mobnmmad Ali Jauhar, he wrote the book,
Al-Jihad fil-Islam, which is his first master-piece. Allama Iqbal spoke
highly about. this book· and said that this is the best book on the Islamic
interpretation of Jihad. During _the. extensive studies for this book it
became crystal clear to him that Islam is a complete system of life, and it
is the duty of the Muslim Ummah to strive and struggle for the
enforcement of this system· all over the world.
1932: To remind the Muslim Ummah of its real and foremost duty,
Sayyed Maududi published a monthly journal, Tarjaman-ul-Qur'an
devoted for the propagation of this cause. It is now more than 45 years
that this journal has been contributing a lot to explain and emphasise the
message of Islam and providing intellectual and ideological nourishment
to the Islamic movements all over the World.
1933: His book Tanqeehat analysed thread bare and exposed logically the
fallacies of the Western thought. This book broke the spell of the Western
civilization and proved to be an antidote to the fatalism of the secular
West,
1935-46: In the political essays and articles, now being published under
the title, ‘Muslims and Indian Freedom Movement’, in 2 volumes. Maulana
Maududi exposed the Indian Congress and its component Ulemas and
established the fact that Indian nationalism is nothing but a camouflage of
the Hindus to entrap the Indian Muslims in the clutches of Ramraj.
Maulana Maududi made it clear that the Muslims are, in their belief,
concepts, culture and civilization, altogether a different nation from the
Hindus. His convincing arguments helped a lot in explaining the two-
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nation theory, from which the Pakistan movement benefited. Sayyed
Maududi reviewed critically the Muslim political parties, of those days,
their objects, working and leadership, and explained tb the nation the real
aim and object of Islam.
1937: He wrote the book, ‘Towards Understanding Islam’: in only 15
days. This book tells, in a very simple style the basic concepts and the
social aspects of Islam. This most popular book has been translated into
more than 33 international and national Languages, so for.
1937: He came to Lahore to see Allama Iqbal on his invitation. His advice
motivated Sayyed Maududi to, migrate from Hyderabad Deccan to Punjab
in March, 1938.
1938: On 12th October, he established, Idara-e-Darul-Islam to spread the
message of Islam in a systematic way.
1939: He taught Islamic Studies in his modern style to the Muslim youth
honorarily for a year in Islamia College, 'Lahore.
1940: He wrote ‘The revivalist movement in Islam’, In this treatise, which
speaks of his religious insight, Sayyed Maududi has discussed the
revivalist movements in Islam and their contribution towards Islamic
renaissance.
Sayyed Maududi has dealt at length with the 'various aspects of
rejuvenating Muslims society but at the same-time warned them against
the hazards of this struggle.
1941: 26th August: 75 persons from the different corners of the sub-
continent gathered in Lahore. They aspired for the establishment of the
rule of Allah by abolishing all the man-made systems of life. Jama'at-e-
Islami, was founded to strive and struggle for this sacred cause. Sayyed
Maududi remained its elected Ameer for 30 years. Today this Islamic
movement is inspiring the Muslims all over the world and initiating a
Universal Islamic renaissance.
1945: First all-India 'conference of Jama'at Islami was held in 'Darul-
Islam: a place at the border of Occupied Kashmir and Bharat.
1947: Sayyed Maududi, after the establishment of Pakistan, migrated
from East Punjab on 30th August 1947 and settled permanently in
Lahore.
1948: Sayyed Maududi put forth 4-points demand of Islamisation of
Pakistan. As the demand secured country-wide support, the Muslim
League government jailed Maulana Maududi on 4th October, where he
remained for 20 months.
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1951: 31 renowned· Ulema of different schools of thought gathered in
Karachi and worked out unanimously 22 principles of Islamic constitution.
Sayyed Maududi piloted this historic contribution.
1953: 28th March: The clique in power, annoyed· by the country-wide
movement for framing the Islamic Constitution for Pakistan put him
behind the bars at the pretext of writing a booklet Qadiani Problem and
pronounced death sentence through a military court on the same count.
After more than 2 years' imprisonment he was released unconditionally·
in the light of a High Court judgment on 20th April, 1955.
1956: Participated in the Muslim World Congress (Motamar) in Damascus,
1959: Toured Middle East extensively for study and research of the
places, mentioned-in the Holy Qur’an.
1960: Prepared a detailed and tentative- scheme for Medina University on
the request of King Ibn-e-Saud of Arabia.
1962: Wrote in detail on The Constitutional Position of the Sunnah and
thus forcefully rebutted the tendency of negation of Sunnah.
1963: 25th October: Ayub Khan regime unsuccessfully plotted against
Jama'at-e-Islami and the life of Sayyed Maududi.
1964: Ayub Khan regime put Sayyed Maududi and 45 other leaders of
Jama'at-e-Islami in jail for about nine months.
1965: During the Indo-Pak war, Sayyed Maududi inspired the whole
nation through his speeches and tours of the border towns. He also wrote
letters to the different- Islamic organizations of the Muslim World and
exposed the Hindu-Israel conspiracy against Pakistan.
1967: Ayub Khan-regime confined Sayyed Maududi in Bannu for two
months on the issue of Ruet-e-Hilal (sighting of Eid moon) as Sayyed
Maududi had exposed the machinations of those in power.
1969: March: As a leader of democratic movement, Sayyed Maududi
participated in the political talks held in Rawalpindi.
: September: He participated in the International Educational Conference
held in Fez [Morocco] on the invitation of Moroccan government.
1970: Day of the grandeur of Islam, Sayyed Maududi gave a nationwide
call to observe throughout the country, in every small or big town the day
of the grandeur of Islam. The nation celebrated this -day with such a
pomp and fervour, simplicity and, dignity, unity and enthusiasm that
caused anxiety and alarm in all the secular forces in the country and
abroad.
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1972: 7th June: Sayyed Maududi completed his renowned commentary of
the Holy Qur'an Tafheemul Qur'an-, in 6 Volumes, covering more than
four thousand pages. This monumental work which is the outcome of his
30 years pain-staking research and devotion, is an encyclopedia of
Islamic teachings.
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