Islamic Civilization. Sayyid Abul A'la Mawdudi

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Islamic Civilization - Sayyid Abul A'la Mawdudi


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Philosophy and Beliefs

       The Reality and Importance of Belief (Īmān)

       Character and Its Rational Foundation

       The First Prerequisite for Organizing Behaviour

       The Meaning of Belief (Īmān)

       The Status of Belief (Īmān) in the Establishment of a Civilization

       The Two Types of Belief (Īmān)

       1. Religious Belief (Dīnī)

       2. Temporal Belief (Dunyawī)

       Some Foundational Principles

       The Belief System (Īmāniyāt) of Islam

       Intellectual Criticism

       The Importance of Belief (Īmān) in Islam

       The Precedence of Belief (Īmān) over Action

       Summary

       An Objection

       Examination of the Objection

       4. Belief (Īmān) in Allah

       The Importance of Belief (Īmān) in Allah

       The Comprehensive Structure of Belief (Īmān) in Allah

       The Moral Advantages of Belief (Īmān) in Allah

       1. Breadth of Vision

       2. Self-respect

       3. Humility and Fear of God

       4. Elimination of False Expectations

       5. Optimism and Peace of Mind

       6. Ṣabr (Fortitude) and Trust in God

       7. Bravery

       8. Contentment

       9. The Improvement of Morals and Organizing Behaviour

       5. Belief (Īmān) in the Angels

       The Purpose of Belief in Angels

       The Reality of Angels in this System of Existance

       The Additional Status of Human Beings and Angels

       The Second Purpose of Belief in Angels

       The Third Purpose of Belief in Angels

       6. Belief (Īmān) in the Messengers and Prophets

       The Reality of Prophethood

       The Difference between Prophets and Ordinary Leaders

       The Mutual Relationship Between Belief (Īmān) in Allah and Belief (Īmān) in the Prophets

       The Unifying Declaration

       Allegiance and Obedience to the Messenger

       The Importance of Faith in Prophethood

       The Distinguishing Features of the Prophethood of Muḥammad (pbuh)

       The Difference between the Prophethood of Muḥammad (pbuh) and Earlier Prophets

       A General Invitation

       Completion of the Dīn (the Way of Islam)

       The Abolition of Previous Religious Ways (Adyān)

       The Sealing of the Institution of Prophethood

       The Essential Ingredients of Muḥammad’s Faith

       7. Belief (Īmān) in the Heavenly Scripture

       The Relationship between Prophethood and the Book

       The Qur’ānic Illustration of the Lamp and the Guide

       Belief (Īmān) in All the Heavenly Books

       Exclusive Submission to the Qur’ān

       Comprehensive Details of Faith in the Qur’ān

       The Foundation Stone of Islamic Universality

       8. Belief (Īmān) in the Last Day

       Some Natural Questions

       Denial of the Life in the Hereafter

       The Impact of Rejecting the Hereafter on Morality

       The Theory of Transmigration

       Intellectual Criticism on the Theory of Transmigration

       The Impact of Transmigration on Culture

       Faith in the Life in the Hereafter

       The Correct Approach to Intellectual Research

       The Objections to the Life in the Hereafter

       The Qur’ānic Argument

       The Possibility of Life in the Hereafter

       The Cosmic System is a Perfect System

       A Perfect System cannot be Aimless and Worthless

       Rational End of this Perfect System

       The End of the Cosmic System

       What will be the System of Life in the Hereafter?

       The Need for Belief in the Last Day

       Preference for the Hereafter over this World

       The Record of Temporal Actions and Justice

       The Benefit of Belief in the Last Day

       9. The Importance of Belief (Īmān) in Islamic Civilization

       Salient Features

       An Outline of Islamic Civilization

       The Importance of Belief (Īmān) in Islamic Civilization

       The Danger of Hypocrisy (Nifāq)

       Appendix: Life after Death

       Index

      Sayyid Abul Aʿlā Mawdūdī (1903-79) is undoubtedly one of the greatest Islamic scholars produced by Muslim South Asia throughout its 1200 year-long history. With the launch of the Jamāʿat-i-Islāmī in 1941, he not only joined the ranks of leading Muslim reformers, but became the torch bearer of a new Muslim political awareness being born out of the demise of Western colonialism and imperialism. He was one of the progenitors of the people called by the rather new term ‘public intellectuals’ – the rare breed of people who not only sit behind their desks or search the deep recesses of libraries to produce new epistemological views and scholarship but also have the vigour and the vision to combine social and political activism with their intellectualism – persons who, to borrow a modern


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