mulai hari ni, isnin permulaan baru persekolahan. setelah lama bercuti hampir 3 minggu, masanya kembali bertugas. hari yang menyeronokkan bertemu dengan rakan sepasukan. semuanya penuh dengan cerita yang menarik dan sangat seronok untuk dikongsi bersama. walaupun begitu, tugas2 sedia menuggu untuk dilaksanakan.
hari ni ada terbaca tentang struktur panglima tentera pada zaman kerajaan abbasiyyah. yang mana, diketua oleh al-amir iaitu laksamana tentera yang mengetuai pasukan ketenteraan islam. seterusnya diikuti oleh al-qaaid bermaksud panglima tentera. manakala struktur ketiga ialah an-naqib iaitu kapten yang turut berperanan penting dalam pengendalian ketenteraan dan terakhir ialah al-arif iaitu kopral..
sebenarnya, perbincangan ni ada dalam silibus pendidikan islam tingkatan 5..lebih lanjut, boleh baca dalam sejarah pemerintahan kerajaan abbasiyyah..
si comel buah hatiku
Monday, June 21, 2010
Thursday, June 17, 2010
tazkirah hati
tazkirah hati ke arah menginsafi diri dan untuk mendapat redha Allah.
hari ini kadang-kadang adalah hari sejarah yang membawa seribu erti pada diri seseorang. walaupun pada kenyataannya, semalam sudah berlalu dan esok mungkin akan ada catatan baru dalam cerita kehidupan. kesayuan hati yang tersangat hiba mengundang kedalam diri membuat kita terfikir, ada lagi kah esok untuk kita?
sorotan perjalanan seorang hamba Allah yang penuh dengan cabaran dan rintangan. pengabdian diri kepadaNya yang sangat diidamkan oleh sekalian umat. lantas kitakah salah seorang daripada umat itu. pengharapan keredhaan daripada Allah s.w.t. yang membawa ketenangan dan kebahagian dunia dan akhirat.
sesungguhnya, manusia pelupa. kata dasar insan dari kata manusia, merujuk kepada sifat manusia yang sering lupa, alpa dan lalai dalam urusan dengan Tuhan Pencipta Alam. manusia yang tidak pernah terhenti dari godaan dan pujuk rayu sang Iblis dilaknat. kita kah itu yang mudah terhasut dek pujuk rayu manis Iblis? bersediakah kita menjadi teman Iblis di neraka nanti?
sesungguhnya, Allah telah memberi kita akal dan fikiran yang sihat supaya kita terus beriman kepadaNya, dengan menginsafi segala kejadian dan ciptaanNya. apakah benteng kita menghadapi segala onak dan badai kehidupan ini? apakah benar perisai dan kubu keimanan kita cukup teguh melawannya. ketahuilah sesungguhnya Iblis akan menghasut manusia hingga hari kiamat nanti.
ya Allah, aku tidak layak ke syurgaMu, namun aku tidak sanggup ke neraka Mu, terimalah taubatku ya Allah.. Nah, hanya taubat kepada Allah yang dapat menyelamatkan kita. moga Allah menerima taubat kita dan sesungguhnya Allah adalah penerima taubat.
hari ini kadang-kadang adalah hari sejarah yang membawa seribu erti pada diri seseorang. walaupun pada kenyataannya, semalam sudah berlalu dan esok mungkin akan ada catatan baru dalam cerita kehidupan. kesayuan hati yang tersangat hiba mengundang kedalam diri membuat kita terfikir, ada lagi kah esok untuk kita?
sorotan perjalanan seorang hamba Allah yang penuh dengan cabaran dan rintangan. pengabdian diri kepadaNya yang sangat diidamkan oleh sekalian umat. lantas kitakah salah seorang daripada umat itu. pengharapan keredhaan daripada Allah s.w.t. yang membawa ketenangan dan kebahagian dunia dan akhirat.
sesungguhnya, manusia pelupa. kata dasar insan dari kata manusia, merujuk kepada sifat manusia yang sering lupa, alpa dan lalai dalam urusan dengan Tuhan Pencipta Alam. manusia yang tidak pernah terhenti dari godaan dan pujuk rayu sang Iblis dilaknat. kita kah itu yang mudah terhasut dek pujuk rayu manis Iblis? bersediakah kita menjadi teman Iblis di neraka nanti?
sesungguhnya, Allah telah memberi kita akal dan fikiran yang sihat supaya kita terus beriman kepadaNya, dengan menginsafi segala kejadian dan ciptaanNya. apakah benteng kita menghadapi segala onak dan badai kehidupan ini? apakah benar perisai dan kubu keimanan kita cukup teguh melawannya. ketahuilah sesungguhnya Iblis akan menghasut manusia hingga hari kiamat nanti.
ya Allah, aku tidak layak ke syurgaMu, namun aku tidak sanggup ke neraka Mu, terimalah taubatku ya Allah.. Nah, hanya taubat kepada Allah yang dapat menyelamatkan kita. moga Allah menerima taubat kita dan sesungguhnya Allah adalah penerima taubat.
Friday, June 4, 2010
Puitis Bicara Maya
Benar kah kata hati?
atau tutur si akal?
atau mungkin jiwa boleh menentukannya?
kalau bukan, pasti sang iman.
Sudut hati mula merangka kata
Tidakkah kau merasa
Satu ketika hidupmu kosong
kau melangkah longlai bagai hilang punca
bagai hari yang berganti
tetap sama tiada bezanya...
pernahkah kau terfikir,
bahawa tiada seni hidup
dengan ruangan jiwa yang sepi
tanpa hala dan tuju
tanpa pergantungan hidup pada yang Satu
tidakkah kau menyedari hakikat itu
hakikat seorang hamba kepada khaliqnya...
sungguhlah hidup ini hanya sia-sia
benarlah jasad letih tanpa makna
bahagiakah hidupmu?
hadapan penuh kenikmatan dunia
kananmu harta yang tiada nilainya
kirimu penuh pembantu palsu
belakangmu diiringi maksiat yang membahagiakanmu
apalah ertinya hidup sebegitu?
penuh nikmat dan kemanisan?
atau onak duri yang sering menipu
membohongi hati yang sering gundah.
andai ada ruang kasih buat diri
akan adakah hari esok?
moga hidayah Allah menjengah hati
membuka pintu rahmat
memberi keampunan
melenyapkan segala hijab
moga mata hati mampu melihat
NUR dari Mu Tuhan...
MaghfirahMu ku harapkan.
srhb0223
atau tutur si akal?
atau mungkin jiwa boleh menentukannya?
kalau bukan, pasti sang iman.
Sudut hati mula merangka kata
Tidakkah kau merasa
Satu ketika hidupmu kosong
kau melangkah longlai bagai hilang punca
bagai hari yang berganti
tetap sama tiada bezanya...
pernahkah kau terfikir,
bahawa tiada seni hidup
dengan ruangan jiwa yang sepi
tanpa hala dan tuju
tanpa pergantungan hidup pada yang Satu
tidakkah kau menyedari hakikat itu
hakikat seorang hamba kepada khaliqnya...
sungguhlah hidup ini hanya sia-sia
benarlah jasad letih tanpa makna
bahagiakah hidupmu?
hadapan penuh kenikmatan dunia
kananmu harta yang tiada nilainya
kirimu penuh pembantu palsu
belakangmu diiringi maksiat yang membahagiakanmu
apalah ertinya hidup sebegitu?
penuh nikmat dan kemanisan?
atau onak duri yang sering menipu
membohongi hati yang sering gundah.
andai ada ruang kasih buat diri
akan adakah hari esok?
moga hidayah Allah menjengah hati
membuka pintu rahmat
memberi keampunan
melenyapkan segala hijab
moga mata hati mampu melihat
NUR dari Mu Tuhan...
MaghfirahMu ku harapkan.
srhb0223
Abu 'Ala al-Maududi
TIMELINE
1903 - Born in Aurangabad
1918 - Started career as journalist in Bijnore newspaper
1920 - Appointed as editor of the daily Taj, Jabalpur
1925 - Appointed as editor daily Muslim
1925 - Appointed as editor Al-jamiat, New Delhi
1927 - Wrote Al- Jihad fil Islam
1930 - Wrote and published Deenyat
1932 - Started Tarjuman-ul-Quran from Hyderabad
1938 - Moved to “Pathan kot”, established Darul Islam
1941 - Foundation meeting of Jamaat-e-Islami, appointed as Amir
1942 - Jamaat headquarters moved to Pathankot
1943 - Started writing Tafheem ul-Quran
1948 - Campaign for Islamic constitution and government
1948 - Sentenced to jail
1949 - Government accepted Jamaat resolution for Islamic constitution
1953 - Sentenced to death for his alleged part in the agitation against the Ahmadiyah sect. He was sentenced to death by a military court, but the sentence was never carried out;
1953 - Death sentence commuted to life imprisonment and later canceled.
1955 - Released from jail
1958 - Martial law, ban on Jamaat Islami
1964 - Sentenced to jail
1964 - Released from jail
1971 - He ordered his followers to participate genocide in Bangladesh against Bangladeshi people
1972 - Completed Tafheem-ul-quran (quran translation)
1972 - Resigned as Ameer Jamaat
1979 - Died
BIOGRAPHY
Syed Abul Ala Maududi.Sayyid Abul A'la Maududi (Urdu: alternative spellings of last name Maudoodi, and Mawdudi) (September 25, 1903(1903-09-25) - September 22, 1979), also known as Mawlana (Maulana) or Sheikh Sayyid Abul A'la Mawdudi, was a Sunni Pakistani journalist, theologian and political philosopher, and is considered an influential 20th century Islamic thinker. He was also a political figure in his home country (Pakistan), where he founded the Jamaat-e-Islami Islamic political party.
EARLY LIFE
Abul Ala Maududi was born on September 25, 1903 (Rajab 3, 1321 AH) in Aurangabad, then part of the princely state of Hyderabad (presently Maharashtra), India. Maududi was born to Ahmad Hasan, a lawyer by profession, and was the youngest of the three sons. His father was "descended from the Chishti line of saints; in fact his very name, Abul Ala, derives from the first member of the Chishti silsiah" (a Sufi `Order`)
EDUCATION
At an early age, Maududi was given home education, he "received religious nurture at the hands of his father and from a variety of teachers employed by him”. He soon moved on to formal education, however, and completed his secondary education from Madrasah Furqaniyah. For his undergraduate studies he joined Darul Uloom, Hyderabad. His undergraduate studies, however, were disrupted by the illness and death of his father, and he completed his studies outside of the regular educational institutions. His instruction included very little of the subject matter of a modern school, such as European languages, like English.
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 hospitalized in Buffalo, New York, where his second son worked as a physician. During his hospitalization, he remained intellectually active.
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 in Lahore after a very large funeral procession through the city.
INVOLVEMENT
1. Journalistic career
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 (now Madhya Pradesh). Late in 1920, Maududi went 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 organization of Muslim religious scholars.
2. Founding the Jamaat-e-Islami
In 1941, Maududi founded Jamaat-e-Islami (JI) in British India as a religious political movement to promote Islamic values and practices. After the Partition of India, JI was redefined in 1947 to support an Islamic State in Pakistan. JI is currently the oldest religious party in Pakistan.
With the Partition of India, JI split into several groups. The organisation headed by Maududi is now known as Jamaat-e-Islami Pakistan. Also existing are Jamaat-e-Islami Hind, Jamaat-e-Islami Bangladesh, and autonomous groups in Indian Kashmir, also in Sri Lanka.
Maududi was elected Jamaat’s first Ameer (President) and remained so until 1972 when he withdrew from the responsibility for reasons of health.
3. Political Struggle
Maududi moved to Pakistan in 1947 and tried to turn it into an Islamic state, resulting in frequent arrests and long prison spells. In 1953, He was sentenced to death on the charge of writing a seditious pamphlet on the Qadyani issue. He turned down the opportunity to file a petition for mercy, expressing a preference for death rather than seeking clemency. Strong public pressure ultimately convinced the government to commute his death sentence to life imprisonment. Eventually, his sentence was annulled.
ISLAMIC BELIEFS AND IDEOLOGY
1. Islam
Mawdudi saw Muslims not as people who followed the religion of Islam, but as everything:
Everything in the universe is 'Muslim' for it obeys God by submission to His laws... For his entire life, from the embryonic stage to the body's dissolution into dust after death, every tissue of his muscles and every limb of his body follows the course prescribed by God's law.
People who failed to follow Islam were the only exception to this universe of Muslims. In regard to the non-Muslim:
His very tongue which, on account of his ignorance advocates the denial of God or professes multiple deities, is in its very nature 'Muslim' ... The man who denies God is called Kafir (concealer) because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul. His whole body functions in obedience to that instinct… Reality becomes estranged from him and he gropes in the dark.
2. Sharia
Maududi believed that without Sharia law Muslim society could not be Islamic:
That if an Islamic society consciously resolves not to accept the Sharia, and decides to enact its own constitution and laws or borrow them from any other source in disregard of the Sharia, such a society breaks its contract with God and forfeits its right to be called 'Islamic.’
3. Islamic state
Maududi also believed that Islam required the establishment of an Islamic state. The state would be a "theo-democracy," and underlying it would be three principles: tawhid (unity of God), risala (prophethood) and khilafa (caliphate).
In Mawdudi's system, the caliphate is not an individual ruler, it is "Man," i.e. Muslim men.
Khilafa means representative. Man, according to Islam is the representative of God on Earth, His vicerent; that is to say, by virtue of the powers delegated to him by God, and within the limits prescribed, he is required to exercise Divine authority.
The "sphere of activity" covered by the Islamic state would be "co-extensive with human life ... In such a state no one can regard any field of his affairs as personal and private."
The state would follow Sharia Islamic law, a complete system covering family relationships, social and economic affairs, administration, rights and duties of citizens, judicial system, laws of war and peace and international relations. In short it embraces all the various departments of life The Sharia is a complete scheme of life and an all-embracing social order where nothing is superfluous and nothing lacking.
Consequently, while this state has a legislature which the ruler must consult, its function "is really that of law-finding, not of law-making."
Mawdudi believed that the sovereignty of God (hakimiya) and the sovereignty of the people are mutually exclusive. Therefore, he declared Islamic democracy to be the antithesis of secular Western democracy which transfers hakimiya (God's sovereignty) to the people.
4. Jihad
Because Islam is all-encompassing, Maududi believed that the Islamic state should not be limited to just the "homeland of Islam". It is for all the world. 'Jihad' should be used to eliminate un-Islamic rule and establish this Islamic state:
Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a State on the basis of its own ideology and programme, regardless of which Nation assumes the role of the standard bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. It must be evident to you from this discussion that the objective of Islamic 'Jihad' is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of State rule. Islam does not intend to confine this revolution to a single State or a few countries; the aim of Islam is to bring about a universal revolution.
5. Non-Muslims
The rights of non-Muslims are limited under Islamic state as laid out in Maududi's writings. Although non-Muslim "faith, ideology, rituals of worship or social customs" would not be interfered with, non-Muslims would have to accept Muslim rule, as according to Maududi, non-Muslim rule was "evil". By his ideology he marks all other ideologists are non-Muslim and they will treated as slave.
Islamic 'Jihad' does not recognize their right to administer State affairs according to a system which, in the view of Islam, is evil. Furthermore, Islamic 'Jihad' also refuses to admit their right to continue with such practices under an Islamic government which fatally affect the public interest from the viewpoint of Islam."
Non-Muslims would also have to pay a special tax known as jizya. This tax is applicable to all able adult Non-Muslims, except old and women, who do not render military service. Those who serve in military are exempted. It must be noted that all adult Muslim men are subject to compulsory military service, whenever required by the Islamic State. Jizya is thus seen as a protection tax payable to the Islamic State for protection of those those Non-Muslims adult men who do not render military service.
Maududi believed that copying cultural practices of non-Muslims was forbidden in Islam, having very disastrous consequences upon a nation; it destroys its inner vitality, blurs its vision, befogs its critical faculties, breeds inferiority complexes, and gradually but assuredly saps all the springs of culture and sounds its death-knell. That is why the Holy Prophet has positively and forcefully forbidden the Muslims to assume the culture and mode of life of the non-Muslims.
MASTERPIECES
Maududi wrote over 120 books and pamphlets and made over a 1000 speeches and press statements. His magnum opus was the 30 years in progress translation (tafsir) in Urdu of the Qur’an, Tafhim al-Qur’an (The Meaning of the Qur'an), intended to give the Qur’an a practical contemporary interpretation. It became widely read throughout the subcontinent and has been translated into several languages.
Maududi published multiple books, among them:
1. Tafhim-ul-Quran
2. Let Us Be Muslims
3. The Islamic Movement
4. Islam: The Way of Revival
5. Jihad in Islam
6. Caliphs and Kings
7. Human Rights in Islam
8. Introduction of Islam
9. Economic Problem of Man and its Islamic Solution
10. Economic System of Islam
11. Islamic Law and its Introduction in Pakistan
12. Islamic Way of Life
13. Khutabat: Fundamentals of Islam
14. Letters and Issues
15. The Meaning of the Qur'an
16. Qadiani Problem
17. The Rights of Minorities in the Islamic State
18. Social System of Islam
19. System of Government under the Holy Prophet
20. Towards Understanding Islam
21. Towards Understanding the Qur'an
1903 - Born in Aurangabad
1918 - Started career as journalist in Bijnore newspaper
1920 - Appointed as editor of the daily Taj, Jabalpur
1925 - Appointed as editor daily Muslim
1925 - Appointed as editor Al-jamiat, New Delhi
1927 - Wrote Al- Jihad fil Islam
1930 - Wrote and published Deenyat
1932 - Started Tarjuman-ul-Quran from Hyderabad
1938 - Moved to “Pathan kot”, established Darul Islam
1941 - Foundation meeting of Jamaat-e-Islami, appointed as Amir
1942 - Jamaat headquarters moved to Pathankot
1943 - Started writing Tafheem ul-Quran
1948 - Campaign for Islamic constitution and government
1948 - Sentenced to jail
1949 - Government accepted Jamaat resolution for Islamic constitution
1953 - Sentenced to death for his alleged part in the agitation against the Ahmadiyah sect. He was sentenced to death by a military court, but the sentence was never carried out;
1953 - Death sentence commuted to life imprisonment and later canceled.
1955 - Released from jail
1958 - Martial law, ban on Jamaat Islami
1964 - Sentenced to jail
1964 - Released from jail
1971 - He ordered his followers to participate genocide in Bangladesh against Bangladeshi people
1972 - Completed Tafheem-ul-quran (quran translation)
1972 - Resigned as Ameer Jamaat
1979 - Died
BIOGRAPHY
Syed Abul Ala Maududi.Sayyid Abul A'la Maududi (Urdu: alternative spellings of last name Maudoodi, and Mawdudi) (September 25, 1903(1903-09-25) - September 22, 1979), also known as Mawlana (Maulana) or Sheikh Sayyid Abul A'la Mawdudi, was a Sunni Pakistani journalist, theologian and political philosopher, and is considered an influential 20th century Islamic thinker. He was also a political figure in his home country (Pakistan), where he founded the Jamaat-e-Islami Islamic political party.
EARLY LIFE
Abul Ala Maududi was born on September 25, 1903 (Rajab 3, 1321 AH) in Aurangabad, then part of the princely state of Hyderabad (presently Maharashtra), India. Maududi was born to Ahmad Hasan, a lawyer by profession, and was the youngest of the three sons. His father was "descended from the Chishti line of saints; in fact his very name, Abul Ala, derives from the first member of the Chishti silsiah" (a Sufi `Order`)
EDUCATION
At an early age, Maududi was given home education, he "received religious nurture at the hands of his father and from a variety of teachers employed by him”. He soon moved on to formal education, however, and completed his secondary education from Madrasah Furqaniyah. For his undergraduate studies he joined Darul Uloom, Hyderabad. His undergraduate studies, however, were disrupted by the illness and death of his father, and he completed his studies outside of the regular educational institutions. His instruction included very little of the subject matter of a modern school, such as European languages, like English.
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 hospitalized in Buffalo, New York, where his second son worked as a physician. During his hospitalization, he remained intellectually active.
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 in Lahore after a very large funeral procession through the city.
INVOLVEMENT
1. Journalistic career
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 (now Madhya Pradesh). Late in 1920, Maududi went 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 organization of Muslim religious scholars.
2. Founding the Jamaat-e-Islami
In 1941, Maududi founded Jamaat-e-Islami (JI) in British India as a religious political movement to promote Islamic values and practices. After the Partition of India, JI was redefined in 1947 to support an Islamic State in Pakistan. JI is currently the oldest religious party in Pakistan.
With the Partition of India, JI split into several groups. The organisation headed by Maududi is now known as Jamaat-e-Islami Pakistan. Also existing are Jamaat-e-Islami Hind, Jamaat-e-Islami Bangladesh, and autonomous groups in Indian Kashmir, also in Sri Lanka.
Maududi was elected Jamaat’s first Ameer (President) and remained so until 1972 when he withdrew from the responsibility for reasons of health.
3. Political Struggle
Maududi moved to Pakistan in 1947 and tried to turn it into an Islamic state, resulting in frequent arrests and long prison spells. In 1953, He was sentenced to death on the charge of writing a seditious pamphlet on the Qadyani issue. He turned down the opportunity to file a petition for mercy, expressing a preference for death rather than seeking clemency. Strong public pressure ultimately convinced the government to commute his death sentence to life imprisonment. Eventually, his sentence was annulled.
ISLAMIC BELIEFS AND IDEOLOGY
1. Islam
Mawdudi saw Muslims not as people who followed the religion of Islam, but as everything:
Everything in the universe is 'Muslim' for it obeys God by submission to His laws... For his entire life, from the embryonic stage to the body's dissolution into dust after death, every tissue of his muscles and every limb of his body follows the course prescribed by God's law.
People who failed to follow Islam were the only exception to this universe of Muslims. In regard to the non-Muslim:
His very tongue which, on account of his ignorance advocates the denial of God or professes multiple deities, is in its very nature 'Muslim' ... The man who denies God is called Kafir (concealer) because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul. His whole body functions in obedience to that instinct… Reality becomes estranged from him and he gropes in the dark.
2. Sharia
Maududi believed that without Sharia law Muslim society could not be Islamic:
That if an Islamic society consciously resolves not to accept the Sharia, and decides to enact its own constitution and laws or borrow them from any other source in disregard of the Sharia, such a society breaks its contract with God and forfeits its right to be called 'Islamic.’
3. Islamic state
Maududi also believed that Islam required the establishment of an Islamic state. The state would be a "theo-democracy," and underlying it would be three principles: tawhid (unity of God), risala (prophethood) and khilafa (caliphate).
In Mawdudi's system, the caliphate is not an individual ruler, it is "Man," i.e. Muslim men.
Khilafa means representative. Man, according to Islam is the representative of God on Earth, His vicerent; that is to say, by virtue of the powers delegated to him by God, and within the limits prescribed, he is required to exercise Divine authority.
The "sphere of activity" covered by the Islamic state would be "co-extensive with human life ... In such a state no one can regard any field of his affairs as personal and private."
The state would follow Sharia Islamic law, a complete system covering family relationships, social and economic affairs, administration, rights and duties of citizens, judicial system, laws of war and peace and international relations. In short it embraces all the various departments of life The Sharia is a complete scheme of life and an all-embracing social order where nothing is superfluous and nothing lacking.
Consequently, while this state has a legislature which the ruler must consult, its function "is really that of law-finding, not of law-making."
Mawdudi believed that the sovereignty of God (hakimiya) and the sovereignty of the people are mutually exclusive. Therefore, he declared Islamic democracy to be the antithesis of secular Western democracy which transfers hakimiya (God's sovereignty) to the people.
4. Jihad
Because Islam is all-encompassing, Maududi believed that the Islamic state should not be limited to just the "homeland of Islam". It is for all the world. 'Jihad' should be used to eliminate un-Islamic rule and establish this Islamic state:
Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a State on the basis of its own ideology and programme, regardless of which Nation assumes the role of the standard bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. It must be evident to you from this discussion that the objective of Islamic 'Jihad' is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of State rule. Islam does not intend to confine this revolution to a single State or a few countries; the aim of Islam is to bring about a universal revolution.
5. Non-Muslims
The rights of non-Muslims are limited under Islamic state as laid out in Maududi's writings. Although non-Muslim "faith, ideology, rituals of worship or social customs" would not be interfered with, non-Muslims would have to accept Muslim rule, as according to Maududi, non-Muslim rule was "evil". By his ideology he marks all other ideologists are non-Muslim and they will treated as slave.
Islamic 'Jihad' does not recognize their right to administer State affairs according to a system which, in the view of Islam, is evil. Furthermore, Islamic 'Jihad' also refuses to admit their right to continue with such practices under an Islamic government which fatally affect the public interest from the viewpoint of Islam."
Non-Muslims would also have to pay a special tax known as jizya. This tax is applicable to all able adult Non-Muslims, except old and women, who do not render military service. Those who serve in military are exempted. It must be noted that all adult Muslim men are subject to compulsory military service, whenever required by the Islamic State. Jizya is thus seen as a protection tax payable to the Islamic State for protection of those those Non-Muslims adult men who do not render military service.
Maududi believed that copying cultural practices of non-Muslims was forbidden in Islam, having very disastrous consequences upon a nation; it destroys its inner vitality, blurs its vision, befogs its critical faculties, breeds inferiority complexes, and gradually but assuredly saps all the springs of culture and sounds its death-knell. That is why the Holy Prophet has positively and forcefully forbidden the Muslims to assume the culture and mode of life of the non-Muslims.
MASTERPIECES
Maududi wrote over 120 books and pamphlets and made over a 1000 speeches and press statements. His magnum opus was the 30 years in progress translation (tafsir) in Urdu of the Qur’an, Tafhim al-Qur’an (The Meaning of the Qur'an), intended to give the Qur’an a practical contemporary interpretation. It became widely read throughout the subcontinent and has been translated into several languages.
Maududi published multiple books, among them:
1. Tafhim-ul-Quran
2. Let Us Be Muslims
3. The Islamic Movement
4. Islam: The Way of Revival
5. Jihad in Islam
6. Caliphs and Kings
7. Human Rights in Islam
8. Introduction of Islam
9. Economic Problem of Man and its Islamic Solution
10. Economic System of Islam
11. Islamic Law and its Introduction in Pakistan
12. Islamic Way of Life
13. Khutabat: Fundamentals of Islam
14. Letters and Issues
15. The Meaning of the Qur'an
16. Qadiani Problem
17. The Rights of Minorities in the Islamic State
18. Social System of Islam
19. System of Government under the Holy Prophet
20. Towards Understanding Islam
21. Towards Understanding the Qur'an
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