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Abul A'la al-Maududi (Urdu: ابو الاعلیٰ المودودی, romanized: Abū al-Aʿlā al-Mawdūdī; () 25 September 1903 – () 22 September 1979) was an Islamic scholar, Islamist ideologue, Muslim philosopher, jurist, historian, journalist, activist, and scholar active in British India and later, following the partition, in Pakistan. [1]
Quran Ki Chaar Buniyadi Istlahein (Urdu: قرآن کی چار بنیادی اصطلاحیں; English trans:Four Key Concepts of the Qur'an) is a 1944 Urdu Islamic book by Abul A'la Maududi. The book is considered to have fundamental importance in the religious thoughts of the author which present Islam as a comprehensive system of life.
Khawajah Syed Qutbuddin Maudood Chishti (Urdu: مودود چشتی) (also known as Qutubuddin, Shams Sufiyaan and Chiraag Chishtiyaan) was an early day Sufi Saint, a successor to his father and master Abu Yusuf Bin Saamaan, twelfth link in the Sufi silsilah of Chishti Order, and the Master of Shareef Zandani.
'Towards Understanding the Qur'an') is a 6-volume translation and commentary of the Qur'an by the Pakistani Islamist ideologue and activist Syed Abul Ala Maududi. Maududi began writing the book in 1942 [1] and completed it in 1972. [2] [3] Tafhim is derived from the Arabic word fahm which means "understanding". [4]
IJT was influenced mainly by the works of the late Syed Abul-Ala Maududi and Maulana Naeem Siddiqui. [11] It is an Islamic organization whose stated mission is to preach Islam to students of modern institutions throughout Pakistan.
Khutabat: Fundamentals of Islam is a book written by Sayyid Abul Ala Maududi. It was originally published in 1988, then later re-translated and published under the title Let Us Be Muslims . External links
Maulana Abul Lais Islahi Nadvi (15 February 1913 – 5 December 1990) was an Indian Islamic scholar, leader, and journalist. He was the founding president (Ameer) of Jamaat-e-Islami Hind from 1948 to 1972 and from 1981 to 1990.
While Israr Ahmad "considers himself a product" of the teachings of "comprehensive and holistic concept of the Islamic obligations" of Abul Ala Maududi, he opposed Jamaat-e-Islami's entry into "the arena of power politics". [11] Instead he believed what was needed was a "revolutionary methodology" [12] pursued by a "disciplined organization".