By Seyyed Vali Reza Nasr
Nasr examines the lifestyles and regarded Mawlana Mawdudi, one of many first and most crucial Islamic ideological thinkers. Mawdudi used to be the 1st to boost a contemporary political Islamic ideology, and a plan for social motion to achieve his imaginative and prescient. The prolific writings and indefatigable efforts of Mawdudi's celebration, the Jamaat-i-Islami, first in India and later in Pakistan, have disseminated his rules all over. His perspectives have trained revivalism from Morocco to Malaysia. Nasr discerns the occasions that led Mawdudi to a revivalist point of view, and probes the constitution of his inspiration, to be able to achieve clean insights into the origins of Islamic revivalism. He argues that Islamic revivalism didn't easily boost as a cultural rejection of the West, relatively it used to be heavily tied to questions of communal politics and its effect on identification formation, discourse of energy in plural societies, and nationalism. Mawdudi's discourse, even though aimed toward the West, used to be influenced via Muslim-Hindu pageant for strength in British India. His goal, in line with Nasr, used to be to place forth a view of Islam whose invigorated, pristine, and uncompromising outlook might provoke Muslims into an ideologically uniform and therefore politically indivisible group. In time, this view constructed a lifetime of its personal and developed into an all-encompassing viewpoint on society and politics, and has been a impressive strength in South Asia and Muslim existence and notion around the Muslim global.
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Additional info for Mawdudi and the Making of Islamic Revivalism
In presenting a defense of his religion at this time, he may have been motivated by the possibility of the entire issue benefiting the Ahmadis. The Ahmadis, too, were firmly opposed to the Arya Samaj and their anti-Muslim campaigns. The Ahmadis, however, were opposed to jihad on the ground that it was incompatible with the spirit of Islam because it propagates faith through violence. 105 Since the execution of Ahmadi missionaries in Afghanistan had begun the entire debate over violence in Islam, their views no doubt were of great concern.
57 Al-Maraghi answered that he had no suitable candidate. Iqbal was disappointed and handed the task of selecting a suitable overseer to Niyaz 'Ali, but he remained firm about establishing the daru'l-'ulum. 58 The Turn to Revivalism 35 Niyaz 'Ali, meanwhile, searched for a suitable administrator for his waqf. He turned first to the famous Deobandi 'alim, Ashraf 'Ali Thanwi (d. 1943), but Thanwi rejected the offer. Niyaz 'Ali then tried to encourage Mawdudi to move to Punjab, 59 though he made him no firm offer and the two disagreed about the aim of the project.
63 Niyaz 'Ali then suggested Mawdudi as overseer of the waqf and secured Iqbal's agreement to this appointment. In October 1937, Mawdudi went to Jullundar in Punjab to meet with Niyaz 'Ali. 64 He also asked for complete freedom of action in administering the waqf. Although Mawdudi's plans were not at all what Iqbal had in mind for a daru'l-'ulum, they did not openly disagree. Eager to secure Iqbal's blessings and to get the project under way, and possibly to use Iqbal to deal with Mawdudi, Niyaz 'Ali took Mawdudi to Lahore to meet him.