Analysis of information sources in references of the Wikipedia article "Abul A'la Maududi" in English language version.
In the debate over whether Muslims should establish their own state, separate from a Hindu India, Maududi initially argued against such a creation and asserted that the establishment of a political Muslim state defined by borders violated the idea of the universal umma. Citizenship and national borders, which would characterize the new Muslim state, contradicted the notion that Muslims should not be separated by one another by these temporal boundaries. In this milieu, Maududi founded the organization Jama'at-i Islamic. ... The Jama'at for its first few years worked actively to prevent the partition, but once partition became inevitable, it established offices in both Pakistan and India.
From 1956, the discussion of the role of Islam in the constitution, died down and Maududi, until restricted by ill-health in 1969, traveled widely outside Pakistan. He was a particularly frequent visitor to Saudi Arabia, where he took part in both the establishment and the running of Medina's Islamic university and the World Muslim League.
In 1985 Pakistan's previous military ruler, General Zia ul Haq, had introduced separate electorates for Pakistan's minorities. Under the measure, Muslims voted for Muslims, Christians for Christians and Hindus for Hindus.
Maududi made plenty of enemies in his lifetime – but his most significant domestic impact came after his death. Pakistan's military ruler General Zia-ul-Haq put some of Maududi's ideas into practice in 1979, turning Islamic "sharia-based criminal punishments into law.
... Zia rewarded the only political party to offer him consistent support, Jamaat-e-Islami. Tens of thousands of Jamaat activists and sympathizers were given jobs in the judiciary, the civil service and other state institutions. These appointments meant Zia's Islamic agenda lived on long after he died.
Syde Abul A'ala Maududi founded Jamaat-e-Islami in August 1941 ... Maududi proposed forming a Muslim theodemocracy in which Islamic law would guide public policy in all areas of life. (Maududi specifically rejected the term 'theocracy' to describe his ideal state, arguing that the truly Islamic state would be ruled not by the ulema but by the entire Muslim community.) ... Maududi founded the Jamaat-e-Islami as a vehicle for developing and establishing such a state.
shun the language and terminology of the Sufis; their mystical allusions and metaphoric references, their dress and etiquette, their master-disciple institutions and all other things associated with it.
... all the major contemporary radicalist movements, particularly the Tunisian Islamic Tendency, led by Rashid Ghannushi, the Egyptian Islamic Jihad organization and the Syrian Muslim Brotherhood, derive their ideological and political programmes from the writings of al Mawdudi and Sayyid Qutb.
(Page of Prof. Emerita Frances W. Pritchett, Columbia University)
it is hard to exaggerate the importance of its [Pakistan's] current drift toward's Maududi's version of Islam
The Jama'at -i-lslami was founded in 1941. Maulana Maududi being its founder strongly opposed the idea of creating Pakistan, a separate Muslim country, by dividing India, but surprisingly after the creation of Pakistan he migrated to Lahore. Again in the beginning he was opposed to and denounced the struggle for Kashmir as un-Islamic, for which he was imprisoned in 1950, but later on in 1965, he changed his views and endorsed the Kashmir war as Jihad. Maulana Maududi took an active part in demanding discriminative legislation and executive action against the Ahmadi sect leading to widespread rioting and violence in Pakistan. He was persecuted arrested and imprisoned for advocating his political ideas through his writings and speeches. During the- military regime from 1958 the Jama'at-iIslami was banned and was revived only in 1962, Maududi was briefly imprisoned. He refused to apologize for his actions or to request clemency from the government. He demanded his freedom to speak and accepted the punishment of death as the will of God. His fierce commitment to his ideals caused his supporters worldwide to rally for his release and the government acceded commuting his death sentence to a term of life imprisonment. Eventually the military government pardoned Maulana Maududi completely.
it is hard to exaggerate the importance of its [Pakistan's] current drift toward's Maududi's version of Islam
To the woman it assigns the duty of managing the household, training and bringing up children in the best possible way, and providing her husband and children with the greatest possible comfort and contentment. The duty of the children is to respect and obey their parents, and, when they are grown up, to serve them and provide for their needs.
Maududi made plenty of enemies in his lifetime – but his most significant domestic impact came after his death. Pakistan's military ruler General Zia-ul-Haq put some of Maududi's ideas into practice in 1979, turning Islamic "sharia-based criminal punishments into law.
To the woman it assigns the duty of managing the household, training and bringing up children in the best possible way, and providing her husband and children with the greatest possible comfort and contentment. The duty of the children is to respect and obey their parents, and, when they are grown up, to serve them and provide for their needs.
(Page of Prof. Emerita Frances W. Pritchett, Columbia University)