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Sayyed Maududi
FACES THE DEATH SENTENCE

ABDUR RAHMAN ABD

ISLAMIC PUBLICATIONS LIMITED, LAHORE

(All Rights Reserved)

Copyright by
ISLAMIC PUBLICATIONS LIMITED, LAHORE
First Edition April, 1978 ………. 3,000
Price

Published by:

Ashfaq Mirza, Mg. Director, Islamic Publications Ltd.,

13-E, Shah Alam Market, LAHORE (Pakistan)

Printed at: Matba'at-ul-Maktabat-el-Ilmiyyah,

15 Lake Road, LAHORE (Pakistan)

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 CONTENTS
PREFACE
Chapters
1 28th March, 1953 1
2 Sayyed Maududi 3
3 Detention 6
4 Offence of Sayyed Maududi 9
5 Where does the Income of Jama'at-e-Islami come from? 11
6 Case in the Military Court 14
7 Charge Sheet 16
8 Bold and Dauntless 18
9 Showy Proceedings 20
10 Imam Maududi 22
11 Death Sentence 24
12 “I shall not beg for Mercy”. 26
13 Towards the Gallows 28
14 Death Cell 30
15 All the Nation is Shaken 32
16 Grief for the Dear One 34
17 The Protest of the Muslim World 36
18 Begum Maududi 39
19 “And the grave is not its goal” 40
20 “I choose dignified death rather than inglorious life” 43
21 The Evidence of History 45
22 Lighthouse 47

Appendix I Academic and research work 51

Appendix Life sketch and brief description of the practical 61
II struggle of Sayyed Abul A'la Maududi

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 PREFACE
Sayyed Abul A’la Maududi is a renowned figure all over the
Muslim world. He is the founder of a school of thought, leader
of an enthusiastic movement and sponsor of a continuous
revolution. Millions have been stirred by his sublime character,
noble ideas and progressive movement. For these millions of
people, spread all over the globe, who have read about him, it
is natural to desire to know more about this eminent sage of
our time. What is the back-ground of this personality? How was
he inspired by the truth of Islam? What procedure did he adopt
to convey its eternal message to the nation? How did he smash
the idol of the supremacy of Western civilization reigning the
minds of the educated Muslims? How did he manage to gather
around him millions and millions of the· truth-seekers all over
the world? What hurdles and ordeals had he to pass through to
achieve this peak of prominence? These and so many other
relevant questions do arise in the minds of his admirers in all
the, corners of the globe. The following pages bear the
translation of the first chapter of my Urdu book about Sayyed
Maududi. At the end, there is an appendix giving a brief sketch
of life and works of the Sayyed. In this way, this booklet will
serve our English readers as a brief introduction to the life and
works of Sayyed Maududi.

Abul Afaq

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 1

28th March, 1953

The morning star is rising in the east.
Calmness prevails everywhere. Stillness envelopes the whole atmosphere.
People are drowned in dreams, resting on their comfortable beds. They
are having such a sound sleep that the loud voice of the watchman, which
is raised occasionally, cannot disturb it. It has grown cooler at this hour of
late night and they are stupefied. They do not know what is going to
happen before the dawn of 28th March and the end of the night. How
many men are going to lose their peace of mind? How many eyes will be
flooded by tears? Who will be put in chains? And who will be taken to the
death-cell? Perhaps, the stars in the sky know it. They were feeling
uneasy and restlessly changing their sides time and. again. Apparently, it
seemed to the noticing eye that they were twinkling.
A jeep turned to an eastern street on the opposite side of Ichhra Turn, on
the widened Ferozepur Road of Lahore. The street bathed in the lights of
the jeeps. The broad Zaildar Park Street was silent and empty. Other
jeeps and trucks followed. The first jeep stopped after moving some
distance. The caravan of vehicles also stopped. An officer came out of the
jeep, brandished his arm in the air and signalled that all the trucks and
jeeps should encircle the building. Soon the order was obeyed with
complete silence and the military jawans with bayonets ready on their
rifles stood on three sides of the building, according to the already
prepared plan.
The officer noticed that the lawn of the building was shrouded in the
blanket of the darkness of the night and silence reigned supreme. Two
gentlemen lay asleep in their quilts in the right side-room of the building.
Now the sound of the on-coming trucks and jeeps awoke them. They were
Mr. Mohammad Yahya and Mr. Faqir Husain. They switched on the bulb in
the verandah and beheld a scene which their eyes could not believe.
The spectacle before them was this. Military trucks had surrounded the
three sides of the building of the central offices of Jama'at-e.Islami.
Military jeeps were also there. Some jawans posted around the building
had their bayonets ready and were promptly willing to open fire on order.
In the meantime, some intelligence and military officers, having some
papers in their hands, came into-the building. At such an odd hour and in
such a queer manner, it seemed, from the siege of secret police and
military, as if they had come to arrest, a deadly dangerous dacoit from
whom an armed encounter was expected.

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 2

Sayyed Maududi
The gentlemen who came to arrest Sayyed Maududi did not realize that
bringing such an army with its baggage for his apprehension was merely
an extravagance. He was prepared for this fate from the very start of his
struggle. He· was aware that in the path of the truth such hurdles always
occurred. There are always opposition, fatwas, chains; manacles and
fetters, imprisonment and oppression on this way, and sometimes even
execution.
The officers asked Mr. Yahya, - “Is Maulana Maududi in”?
He had just replied in the: affirmative and, his heart was filled with
doubts, when the sound of opening the door-bolt was heard from within.
The officers were preparing themselves for the coming moment for which
they were restless to know the reaction. Will the accused offer any
resistance? Will there be bloodshed? Will they have to use military force
to arrest him? Mr. Yahya, and Mr. Faqir Husain were seeing all this,
standing silent nearby. The eyes of the alert military jawans, who were
encircling the building and-those who were in the jeeps, were fixed on the
door to see who appeared through it. They put their fingers on the
triggers to cope with the unexpected situation. The door opened and a
man, with a face having a deep sense of tranquility and peace, appeared.
He was Sayyed Abul-A’la Maududi!
He is commonly known as Sayyed Maududi or Maulana Maududi. The
Sayyed has written more than one hundred books on religious, moral,
economic, social and political aspects of Islam. He is an extraordinary
scholar of the Qur'an, Hadith and Muslim Law as - well as of Sociology,
Philosophy, Economics and Political Science. He has inspired the Muslims
remember their forgotten illustrious role in-history by his magnetic
personality, impressive and lucid style, attractive and appealing writing.
He has inspired millions of Muslims by his rare zeal of faith. He has
impassioned their hearts with the real Islamic aim of life which practically
is the establishment of divine rule in the world and originally is the
attainment of eternal salvation!
This is Sayyed Maududi the effects of whose ideas are clearly felt in, life
and literature. It is his logic and reasoning before which the skyscraper, of
the philosophy and civilization of the modern age has crumbled to the
ground. His noble ideas have instilled determination and resolution in the
young Muslim hearts. His views have not only animated millions of minds
of the sub-continent and the Muslim world but also stirred them up for
action and revolution. He has founded a religious and political party on

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the scientific modern pattern and endowed it with such strict discipline
and training that, on one side, a, common Muslim in any part of the world
nourishes a hope of the renaissance of Islam and on the other, the
opponents have been found perturbed, and they have tried to crush this
party to pieces.
This is Sayyed Maududi who is a symbol of the most sublime yearning of
the Muslims of our day, the building of an ideal Muslim State and the
forging of indivisible unity of the Muslim world on the basis of Islam.

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 3

Detention

One of the military officers courteously greeted Sayyed Maududi while the
other told him with the word 'sorry' that he was being arrested under
Safety Act and he should consider himself to be under custody.
He listened to it and said simply, “All right”, with the peace of mind that
was least expected by the officers. Sayyed asked if they could spare him
some time to get ready. In response, the senior officer, pondered for a
moment, then he moved his head in the affirmative. The police officer
showed a warrant to the Sayyed and told him that his house and the
central office of -Jama'at-e-Jslami would be searched. The Sayyed pointed
to Mr. Faqir Husain that he would help in that job and himself went inside.
The men of secret service and the police were soon busy with the search
of the house and the office. Women police members went into the house.
Begum Maududi said to the police workers that they could see anything
anywhere in the house without any hesitation. Outside, the police heaped
several files of Jama'at-e-Islami, receipt-books and registers of accounts,
register of the minutes of the meetings of the Central Advisory Body and
many other papers in the office. The police took control of cash
amounting to ten thousand and three hundred rupees, of the treasury of
the party. (Who pocketed this money is not known as the subsequent
inquiry revealed it was not registered in the official papers). Military
officers, sitting peacefully on the chairs, occupied themselves in the study
of the booklet, Qadiani Problem, of which they found many copies lying
there. Almost every one of the persons there, engaged in the "Military
operation" of arresting Sayyed Maududi, read the booklet, which was
eventually to cause death sentence for the author. The police continued
the search until it was quarter to four in the morning. At this moment,
Sayyed Maududi also came out ready to accompany them.
You notice him wearing his special high-edged quraquli cap. Brown
sherwani on his well-built body and middle-sized stature lends dignity to
his personality. His well-shaped and silver-white beard is adding
brightness and veneration to his saintly countenance. Glowing features,
dawn-like shining colour, broad round face and wide forehead indicate his
intellect, nobility and broadmindedness. The Sayyed is a man of principle.
He always wears tight white Pyjamas. But as he has been ailing with
eczema on both of his shins upto the anklets for the last four months, he
is wearing loose Pyjamas nowadays. His black moist hair signifies his
bath, as if he were not going to jail. Rather, he has come out cheerful and

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in good spirits as if for any routine journey, convinced that the Will of
Allah is supreme and will be fulfilled.
He came and said, “I am ready”.
His satisfied and blooming face was a proof of the characteristics of a true
Muslim. The men of the secret department took away "booty" with them.
The Sayyed took his seat in the jeep. The caravan of jeeps and trucks
moved. The friends and children of the Sayyed saw him heading towards
a new destination.
The horizon was growing clearer and brighter. But still there were the
stars twinkling there. The movements of their lips disclosed that they
were whispering.
One of the stars said to the other, “This is rather the identification of true
savants that their feet do not stumble in the thorny path of ordeal. It is
the ridiculous presumption of the detainers of the Sayyed that they can
distract him from his aim of life by frightening him with detention and
hanging”.
Thus spoke, the other star, “This event is essential in the conflict between
Righteousness and Falsehood”.
Yet another star uttered, “Detention and hanging are merely the steps to
greatness. This man contemplates himself as well as the Omnipotent, His
detainers do not know they are taking the Sayyed to unimaginable
heights of exaltation”.

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 4

Offence of Sayyed Maududi

All the junta of the Muslim League rulers know well the real ‘Offence’ of
Sayyed Maududi for which he was arrested. He had committed the
‘offence’ that he raised the demand that the Constitution of the Country,
then being under preparation, should be Islamic. By his national
movement, he had made every individual citizen of Pakistan fully
conscious that the constitution of the country was the fountain-head of
life and strength for the nation and the country, according to which was
determined the course of the national politics, economy, social order,
educational system and the whole legislative structure. Then, he
persuaded and satisfied the intelligentsia with his convincing arguments
that the guiding principles be enforced from the Holy Qur'an and Hadith
for a modern welfare State. Then, he raised it to a national demand by
the force of his political party, Jamia'at-e-Islami, and compelled the ruling
junta to pass the objectives resolution which became preamble of all the
Constitutions framed in Pakistan from time to time.
An even graver ‘offence’ of the Sayyed in the eyes of the ruling junta was
that he had lent the fullest help by his insight and strenuous struggle, to
the drawing up of the famous, unanimously agreed upon 22 points for an
Islamic Constitution by the renowned theologians who represented every
school of thought, i.e., Shia, · Deobandi, Barelvi and Ahle-Hadith. The
result was that the religious leaders and the common people, from every
part of the country, were demanding an Islamic Constitution. This meant
the political death of the small Westernized and pleasure-seeking ruling
clique, who chanced to catch hold of power in Pakistan after the departure
of the British and now this small group was changing the national
character of the government into dictatorship.
This was the Sayyed who proved to be an obstacle in the way of framing
a secular and totalitarian Constitution for the country by this group. So,
the group resolved to put an end to the Sayyed’s life and remove him
once for all from their way, on the pretence of the movement of Khatm-i-
Nubuwwat (Finality of Prophethood).

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 5

Where does the Income of

Jama’at-e-Islami come from?
It is a historical fact that when Christ criticised publicly the licentious
rulers of his time for their immorality, he was arrested. They eventually
wanted to crucify him by involving him in a false murder case. Similarly,
the Muslim League government wished to hang the Sayyed on the cross
of character assassination in the eyes of the people of the Muslim world
by charging him that some foreign country provided him with funds.
That was why in Shahi Qila, Lahore, where most of the prisoners of the
Martial Law were held in 1953, Mr. Chiragh Din Manager of the Monthly
Tarjuman-ul-Qur'an was interrogated about the personal expenses of the
Sayyed and an investigation was conducted as to his income and
expenditure. An extensive investigation was made about foreign visitors
to the Sayyed and the foreign banks, but nothing objectionable could be
found.
This false charge of receiving money from foreign countries has been
levelled by the later rulers as well. Not only the governments but also the
so-called religious persons have been slandering him on account of this
false charge. These gentlemen see the Jama’at-e-Islami organizing huge
public meetings. occasionally. They find voluminous literature reaching
the hands of the people. They stage political demonstrations, embark
upon new enterprises, set up training centres and offices, hold receptions,
public addresses and many other welfare undertakings. Then, they are
surprised that for all this activity millions of rupees are required. They
know that the capitalists would not come near the Jama’at-e-Islami.
Then, they question themselves, 'Where do the poor and middle-class
persons belonging to the Jama'at-e-Islami, manage to finance their
undertakings.
But those who know Jama'at-e-Islami and its organisation well, are aware
of the fact that three and a half thousand members and nearly three lacs
of helpers, or as the term is used, 'consenters' (Muttafiqeen), and
‘sympathisers’ (Hamdard) contribute regularly without fail. Members are
obliged to pay to the Jama'at their full Zakat, Ushr and alms as well as
casual contributions. The second and more important factor is the
righteousness and honesty of the persons connected with the Jama'at.
The significance of this fact is not fully grasped by the opponents in
present social deterioration. The Jama’at members do not hesitate to
perform the assigned jobs with their own hands. Rather every one of
them tries to pay the expenses of his part of assignment from his pocket.

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This results in the completion of the work with the most economical
expenditure, whereas the others cannot accomplish nearly as much even
with much more money. For example, a huge public meeting was held in
October, 1950, in Multan. A leader of the ruling party estimated the
expenses from eighty to hundred thousand rupees. But the truth- was
that the -Jama’at spent less than five thousand rupees.
Last hut nob least, the intense dedication to a movement has got
tremendous significance. It inspires people to devotion and sacrifice. And,
even the opponents must agree that, the Jama’at people have great
respect for Sayyed Maududi and the Jama’at, and, more than that,
unparalleled dedication and love for Allah and His Holy Prophet, (peace be
upon him).

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 6

Case in the Military Court

Ghulam-Mohammad, who was Governor General of the country at that
time, was the leader of the coup that was. trying to impose a secular
Constitution. He came to know that there was no evidence whatsoever to
prove the charge of foreign aid against Sayyed Maududi. Ghulam
Mohammad flew from Karachi to Lahore in a special aeroplane on 3rd
May, 1953. On that very day, an announcement was made in the
afternoon radio bulletin that Sayyed Maududi would (now) be tried under
Martial Law (which is in reality no Law) instead of the Safety Act. The
next morning, Ghulam Mohammad flew back to Karachi. then the capital
of Pakistan. As regular proceedings of the trial began, Ghulam Mohammad
remained in the Governor's House, Lahore, for the whole period to move
the strings of the puppets sitting on the chairs of the judges of the
Military Court.
The military court needed at least some excuse, if not an accusation, to
try the Sayyed. After long search, they got hold of a trifle that the Sayyed
had issued two statements to the newspapers and written a booklet
named “Qadiani Problem”. Both of these works had been performed
before Lahore City was put under Martial Law in 1953. The ruling junta
did not hesitate to take a ridiculous step which crystalised their intentions.
Recklessly they issued a new Martial Law Regulation No. 24, authorising
the Military Courts to try the offences committed before the imposition of
Martial Law.
In other words, “O Sayyed! We wo'nt let you go free. We shall catch hold
of you on this meaningless charge: why did you issue statements when
you are a leader and why did you write a book when you are a writer? We
shall twist and exaggerate, the whole thing according to our pleasure and
inflict upon you any penalty we want”.
Is it not the old fable of the wolf and the lamb repeating itself?

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 7

Charge Sheet
Sayyed Maududi was transferred from Shahi Qila to the Central Jail
Lahore and given the new charge sheet as to why he had given
statements and written the booklet “Qadiani Problem”. The Sayyed, giving
dictation to his right-hand-man, Mian Tufail Mohammad completed within
a few hours his reply to these charges, which ran into about 20 pages.
Maulana Amin Ahsan Islahi read it and was of this opinion:
“I found out that Maulana Maududi always surprised me by his patience
and peace of mind. There was none of the natural anger, irritation or
harshness. Instead, it was the same dignified style, considerate
description, solid arguments and weighty reasoning. It appeared that this
statement was not written behind the bars but was penned down in the
calm and quiet atmosphere of his study. Perhaps, it was the result of this
impression that, when I went to the Maulana to return his written
statement and to seek his permission, besides embracing him, I
spontaneously kissed his hands which Allah had endowed with the help of
the pen to bear testimony to the Truth."
Sayyed Maududi’s trial started on 8th May, 1953, in a particular building
in the Central Jail Lahore. This was a crimson-brick hall which had been
especially prepared for the hearing of a case of treason against, the
British. Raj. So, Sayyed Maududi, who had demanded the Islamic
Constitution, was guilty of treason in the eyes of the ruling band who
succeeded in freeing this country from foreign rule only by raising the
slogan, “What do we mean by Pakistan: There is no god but Allah”.
If one possesses wisdom, he can derive a lesson from the fact that the
man who had plotted the death sentence for the Sayyed, namely Ghulam
Mohammad, died shamefully. His dead body was not buried except in the
graveyard of the non-Muslims. And the hall, where this so-called treason
trial was conducted, has been entirely demolished. What had been the
Central Jail, Lahore, is now a satellite town, called Shadman Colony.

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 8

Bold and Dauntless

People came to know that the Sayyed’s trial was to start in the military
court on 8th May, 1953. They thronged in the early hours of the day
outside the hall. A pretty big a crowd of people has gathered over there
whose eyes are full of reverence for the Sayyed. A large number of them
have turned up from outside Lahore. They have flocked together to have
a glimpse of the Sayyed and to hear his historic trial. The Sayyed and his
accompaniment are being brought in the custody of the guard. He is
coming, stepping forward with confidence and resolution. One could see
the faces of hundreds of his followers standing there, illuminated with
confidence on seeing his cheerful face.
People enter the hall and find that the building is a dilapidated one and
there is no proper arrangement for ventilation in such a hot weather.
Three military officers, dressed in starched khaki uniform, are sitting, as if
they were clay-figures, on the judges' chairs. Their faces are bereft of
human feelings. A clerk, seated near them, is writing down the
statements of the plaintiff and the witnesses.
Sayyed Maududi is occupying a chair before a table on the right side of
the dais. Behind him and on the dais are the accused, Malik Nasrullah
Khan Aziz, Sayyed Naqi Ali and the two owners of the printing presses,
sitting on an elevated bench. On both their sides there stand armed
policemen.
Discussion started on the Sayyed’s statement of 27th February, 1953,
published in The Daily Tasneem, Lahore, in which he had commented on
the government that it had the mentality of a sub-inspector of
police. Sayyed's advocate had advised him that he should simply say this
before the court that it was not necessary that the published statement in
‘The Tasneem’ should be correct word by word or be strictly according to
his writing. Then the advocate himself would go ahead with the
discussion. But the Sayyed discarded this advice.
When the court enquired about the statement published in the specific
issue of the newspaper, the Sayyed rose from his seat, came forward
before the court, avowed that it was his statement and said: “I take full
responsibility for every-word”. Righteousness and boldness have always
been the characteristic of the brave. These are such attributes as even
the staunch opponents. cannot but admit them. That is why a critic of the
Sayyed has written: "One could not speak adequately of the courage and
character of Maulana Sayyed Abul A'la Maududi. In this matter, almost
none of our religions or political figures can compare with him”.

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 9

Showy Proceedings
It occurred daily that a large number of people awaited the corning of the
Sayyed and his companions at the jail door and then brought them
amongst themselves upto the court-room. Similarly, a crowd always
gathered around the Sayyed during the intermissions of the proceedings,
unless they took the Sayyed and his armed guard amongst themselves to
the jail door after the daily proceedings of the court were over. These
showy proceedings continued for four days and the hearing was
completed on the 11th of May. The court broke up without pronouncing
the judgment.
When returning from the court, the Sayyed was asked by someone, ‘What
penalty do you think they will give yon’?
Without hesitation the Sayyed replied, “They will announce the pre-
ordained punishment they will be directed from 'above'.”
After a period of some years, the Sayyed 's remark was confirmed by an
honourable member of the military court. When he was no longer in the
military service, he came to see the Sayyed and swore, “It was not we
who wrote your death sentence. This descended upon us from ‘above’,
and we had to issue it under constraint because of our service”.
The Sayyed, had predicated much earlier in September, 1940, about the
so-called national Muslim government, which the present government of
Muslim League proved absolutely true. The Sayyed, speaking in the
Strachey Hall of the Muslim University, Aligarh, on the process of Islamic
revolution had said:
“The national government which has a show- label of Islam on it will
prove more dangerous and bold in preventing and hindering the Islamic
revolution than a non-Muslim government, If a non-Muslim government
punishes with imprisonment for some acts, the Muslim national
government will, for the same deeds, punish by hanging and exile, and
even then the leaders of such governments will remain heroes, whether
living or dead”.

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 10

Imam Maududi
A. part of the Central Jail was called ‘Dewani Ghar’. Sayyed Maududi and
the other leaders of Jama'at-e-Islami were kept there. There, in front of
their barracks, was a compound in which all these persons used to pray.
On 11th May, the day the hearing of the case had ended, all the persons
gathered as usual for the Maghrib (sunset) prayer. The Sayyed was
leading the prayer. Among those who participated in the prayers were five
members of Jama'at-e-Islami, one cook and one ‘numberdar’.
The recitation of the Holy Qur'an by the Sayyed has some magical charm
of modulation- It seems as if, with his bowed head, he is humbly and
submissively in discourse in the presence of the Almighty. When he
recites verses about the infernal fire, he is aghast and when he mentions
the blessings of Paradise, his heart is infused with optimism. If the
expression is of interrogative nature, he utters it in the style of a question
and expresses it in the manner of a command if the divine discourse
consists of decrees. The rise and fall of his accent is like the symphony of
a running stream which, while passing through the twists and zigzags of
the mountains, creates a tumult, but as it enters the expanse of the dale,
it changes into a melodious song.
The word of Allah has a power and splendour of its own. Alongwith it is
the dignified and eloquent style of presentation of these words. The
listeners behind the leader feel as if an angelic hymn were being honeyed
in their ears. It seems that even the universe is attentive to this voice
which is an ecstasy to the ears and enlightenment for the hearts. The
listeners perceive the meaning of the Glorious Qur'an as if it were being
revealed to their hearts and that Allah was directly addressing them:
“Do the people think that they will be left (at ease) only on their
utterance, ‘We believe', and will not be tried with affliction, whereas
We tested all those who were before ye? Thus Allah knoweth those
who are sincere and those who feign”. (29:1)

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 11

Death Sentence
The persons who were engaged in prayer, felt the footfall nearby but no
one joined them. Apparently, they had gone back. Imam Maududi finished
the prayer. Two or three military officers, the jail superintendent and his
subordinates standing in the eastern side of the lawn were looking at the
worshippers with watchful eyes. All the worshippers, after the completion
of their prayers, went to them. Formal greeting and handshake was
followed by silence on both the sides. A peculiar calmness overtook the
surroundings which signified that the worshippers were anxious to know
as to what those gentlemen wanted to convey and the gentlemen were
perturbed as to how they could break the sad news.
An officer had some papers in his hands, but he did not recognise Sayyed
Maududi. At last, he broke the silence and asked:
“Maulana Abul-A'la Maududi Sahib”?
The Sayyed replied calmly, “Yes, it's I”.
And the military officer announced the arbitrary decision of the military
court which has since been inscribed in the annals of history for ever:
“Seven years” rigorous imprisonment for your statements published
in The Daily Tasneem, and three years' to Malik Nasrullah Khan Aziz
as the Printer and Publisher of the Daily Tasneem. Nine years' to
Sayyed Naqi Ali, as the Publisher of the book Qadiani Problem, and
for the crime of writing this book, Maulana Abul A'la Maududi is
awarded
“DEATH SENTENCE”.

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 12

“I shall not beg for Mercy”

Mian Tufail Mohammad writes that his reaction on hearing the death
sentence, was just like the cut made by a sharp blade on the body, which
the wounded person for a while, did not come to know that a part of his
body had got a cut, nor did he feel any sort of pain.
Sayyed Maududi, endowed with the iron nerves, had not the slightest
effect on hearing the arbitrary decision. He, the embodiment of patience,
heard with full confidence the punishment for his non-committed crime
and said only this, “Allright”.
The officer, handing over the paper, on which was written the military
court judgment, to the Sayyed, said, “Maulana! You can appeal for mercy
against the death sentence within a week. There is no appeal against the
punishment in the other case”.
The Sayyed's reaction, on hearing the “royal” offer of mercy on behalf of
a tyrant, is recorded by Mian Tufail Mohammad:
“The Sayyed's face shone like embers and he replied in a magnified
tone, ‘I have not to beg for mercy of any one. The decisions of life
and death take place, not on the earth but in Heaven. If my death
has been decided there, no power on earth can save me from it. On
the other hand, if my end has not been decreed as yet, none can
dare harm me".
Sayyed Maududi waited for a second, then he announcecl his historic,
determination which crowned him with eternal greatness, more sublime
than power and kingdom. Addressing his companions, the Sayyed said:
“You please note one thing. I have not committed any crime. I shall
not beg for mercy, nor should anyone else appeal for mercy on my
behalf, neither my mother and brother nor my wife and children.
None. And the same is my request to the members of the Jama'at”.

Page 19 of 44
 13

Towards the· Gallows

The Sayyed's companions listened calmly to their leader's courageous
advice. They followed him quietly and entered the barrack. Preparation
was made to leave for the death cell. Mian Tufail Mohammad opened the
bedding. His shuddering hands were a witness to his troubled and
disturbed mind. Sayyed Naqi Ali was bringing clothes and putting them on
the bedding. His legs were trembling, Malik Nasrullah Khan Aziz was
walking back and forth with a worried face. Mohammad Akbar, the aged.
one, was standing as if he were a, lifeless statue. Islahi Sahib was busy
uttering the Qur'anic prayers.
The bedding was ready. Meals were put in a piece of cloth. A copy of the
Holy Qur'an was ready to be sent with the condemned man. Sayyed
Maududi changed his slippers with shoes and cloth-cap for his quraquli
cap. Then he embraced all those present. Except his own, all eyes were
filled with tears. Lips had prayers; the heart-tormenting moment of
departure came at last. Saying “Khuda Hafiz”1 to his companions, he
started to accompany the jail officer. All eyes were fixed on him, chasing
him step by step and staring at his person, filled with affection and
devotion, - as if, perchance, the eyes might not see the eminent man
again who was heading towards the gallows with grace and elegance.
After a while, a warder came with the clothes, cap and shoes of the
Sayyed. He told that a condemned prisoner was not allowed to wear his
own clothes nor could he retain his personal things in the death cell. On
seeing these things, the emotions overwhelmed. Mian Tufail - Mohammad
and Sayyed Naqi Ali who began to sob and both started prayer before the
Almighty. Maulana Islahi, Ch. Mohammad Akbar and Nasrullah Khan Aziz
were already in prostration before Allah. From the core of their hearts,
they begged for mercy from the Almighty. They besought, with tears in
their eyes and sobs on their lips, favour from the ONE Who has no equal,
"We seek help only from “Thee”.
The prayer of such helpless persons with such sincerity and heart-rending
supplication was at last granted in the Heavens. God Almighty, the
Beneficent, the Merciful had responded to their prayer.

1 The Almighty be your Protector!

Page 20 of 44
 14

Death Cell
Sayyed Maududi came out of Diwani Ghar. The accompanying jail officer
comforted him that he should not worry. The Sayyed's reply reflected the
feelings, of a true Muslim who fears none except Allah. He said,
"Gentleman! I do not worry at all. I knew fully well from the very
beginning what awaited me in my march towards the truth. It is gratifying
that my life is being exalted by its sacrifice for Him Who bestowed it”.
Saying this, the Sayyed kept on his pace in his regal manner, with his
solemn, serene and tranquil face. At last, came barrack 14 and the
Sayyed entered the death cell.
Shorish Kashmiri has written, “Sayyed Maududi's character is exemplary.
On the occasion of death sentence, he has furnished the testimony to his
firm faith. The more we take pride in it, the lesser. Everybody cannot
enter the death cell with such courage”.
The cell had a rough floor. A small bulb shone high in the ceiling. The
Sayyed noticed that there was no proper place for keeping the Holy
Qur'an, so he returned it with his clothes. He was given the jail linen
clothes. He was surprised not to find the string in the pyjamas and taking
it as an omission, he asked for it. He was told that those condemned to
death are not permitted any string lest they use it for committing suicide.
“Only a fool would commit suicide and embrace an unlawful death when
he is going to be awarded martyrdom”, said the Sayyed
The jailor regretted that he was bound by the law and could not provide
any string. So, the Sayyed knotted the pyjama. After changing his
clothes, he took his meal. He washed his face from the pitcher placed
outside the iron-barred door of the cell, and then performed the Isha
prayer. He prayed for endurance and integrity, the safety and progress of
the Islamic movement. Then he lay down peacefully on a two-by-five feet
mat. The watchman gazed at him in wonder, thinking to himself as to
what an extraordinary man he was who on hearing the death sentence,
slept such a sound sleep, as if he had forgotten woes and worries of the
world, as if he bespoke in the words of the philosopher of the Ummah, the
late poet Iqbal: 2

2Pharaohs had been, and are uptil now, lying in wait for me,
But, why should I worry as I carry Moses' glowing hand in my sleeve.
How can the hay kill the spark,
Which Nature bas created for (eventually burning) the reeds.

Page 21 of 44
 ‫رہے ہںي ‪ ،‬اور ہںي فرعون مريي گھات مںي اب تک‬
‫مگرکيا غم کہ مريي آستںي مںي ہے يد بيضا‬
‫وہ چناگري خس و خاشاک سے کس طرح دب جائے‬
‫جسے حق نے کيا ہو نيستاں کے واسطے پيدا‬

‫‪Page 22 of 44‬‬
 15

All the Nation is Shaken

In those days, Shaikh Sultan Ahmad was the acting Ameer (Head) of
Jama'at-e-Islami. He remained busy all the time either planning and
preparing the case or attending the proceedings. The 11th of May, the
last day of the proceedings had passed. He remained in the court all the
time, then remained busy discussing the case and the expected decision
of the court and went to bed very late at night. He could not think that
Sayyed Maudoodi had already been awarded death sentence and he was
at that time in the death-cell. What happened to Shaikh Sultan on hearing
this nerves breaking news was shared by the Muslims at large as it
happened almost to millions of the Sayyed's admirers. The Shaikh wrote:
"A bit earlier than 2 a.m. I lay down on my bed. I had just slept when the
bell rang. I got up and caught hold of the telephone. Someone was
enquiring, 'Are you aware of the decision about the Maulana? Hello! They
have announced death sentence. … Hello! Who is it. ….? Why don't you
reply. ….? '' The little light that was there seemed to disappear suddenly.
Whizzing voices came into the ears. The informer was still speaking on
the phone, but I placed the receiver on the cradle. I came out and sat
down on my bed. I could see the moon of the last days of Sh'aban, its
yellow face being dull and sad. Who knew how many faces would become
pale and sad until morning?" Next day, the 12th May, 1953, the Daily
Jang Karachi, made this news its headline, "Military court announced d
death sentence for Maulana Sayyed Abul-A’la Maududi”. The caption of
the editorial of the newspaper was "All the nation is shaken". The Daily
Anjam Karachi, published the words of "Sentence to Maulana Maududi" in
bold letters, instead of the editorial, to show the extremity of grief which
any article failed to describe. Similarly, many newspapers, journals and
magazines recorded their utmost grief and sorrow on this sentence. This
news had spread in Lahore, Karachi and other big cities before its
publication in the newspapers and had saddened the hearts of the
masses.

Page 23 of 44
 16

Grief for the Dear One

Everyone was bewildered on hearing the sentence. They muttered, "Oh
Allah! Will such an eminent sage be hanged? Shall we be deprived of such
a remarkable Islamic scholar”? All the eyes were filled with tears and the
hearts were afflicted. The Muslim world was confounded whether this
lighthouse would be destroyed by the hands of the government of a
country which was achieved in the name of Allah, the Holy Prophet and
Kalima Tayyiba (Islamic Formula of Faith)? Members and sympathisers of
the Jama’at were in great anxiety that they would be robbed of their most
valuable and dearest one who inspired them with new determination, new
zeal and a new aim of life. When anxious hearts could not be soothed,
they prayed like Emperor Baber that Allah might bring this death unto
them instead of the Sayyed.
Hakim Ahmad Saeed, by surrendering his life, manifested how sublime a
place Sayyed Maududi occupied in the hearts of the people!
The said physician graduated in theology from Jamia Dabheel and he was
a favourite student of Maulana Shabbir Ahmad Usmani. In those days he
lived in a village called Rustam, near Mardan. One can estimate his close
relation with Sayyed Maudoodi, for he was one of those who joined the
Jama’at in the beginning. The news of death sentence caught him in a
terrible shock and grief overwhelmed his mind and heart. The thought
that Sayyed Maududi would be hanged shook his senses. During his
insanity he wrote letters to the Wali-e-Swat and other officers. His
relatives tried their best for his treatment, but the announcement of
death sentence of Sayyed Maududi proved fatal for him.

Page 24 of 44
 17

Protest of the Muslim World

This was a time for terrible sorrow and grief for the workers of the
Jama'at-e-Islami. It was the time of action. Millions of sympathisers of the
Jama’at came out into the field. They went to offices, colleges, bazars and
streets and informed the masses about this injustice. Millions of telegrams
were sent to the Governor-General, Prime Minister and Commander-in-
Chief of Pakistan asking them not to give capital punishment to Sayyed
Maududi. Public meetings were held in streets and markets and in some
of the cities there were strikes against the sentence.
The hearts of Muslims in many other parts of the world too throbbed with
those of the Pakistanis in this protest. Amjad-al-Zahawi, leader of Ahl-i-
Sunnat Wa-al-Jama'at of Iraq, and Mohammad al-Khalsi, the great
Mujtahid of Iraqi Shias, demanded the cancellation of the sentence. The
grand Mufti of Palestine, Sayyed Amin-al-Hussaini, and Ikhwanul-
Muslimoon of Egypt appealed to the Pakistan government by telegram to
repeal the death sentence against Sayyed Maududi. Isa Ansari of
Indonesia, on behalf of sixty Muslim parties in the country, sent a
telegram and wrote that if Pakistan was not in need of Sayyed Maududi,
he was the most needed personality of the Muslim world. There was a
demonstration before the Pakistan Embassy in Damascus.
The daily newspapers of Cairo, Baghdad and Damascus while urging the
cancellation of the sentence, paid tributes to the Sayyed and called him
“eminent Mujahid”, passing through the ordeal, Abul A'la Maududi”.
Muslims and students residing in England sent telegrams of protest. The
Muslims of Algeria staged a protest and Mohammad-al-Bashir-al-Ibrahimi,
President of Jamiat-ul-Ulama and editor of the paper Al-Basair wrote in
ُ ْ ُ
his Arabic editorial, (‫( ) َم ْن ه َو ال َم ْود ْو ِدى‬Who is Maudoodi). He penned down a
detailed editorial covering eight pages and wrote a brief biography,
mentioned of the Sayyed, his services to Islam, his differences with the
government and the editor's protest on the sentence.
Siyasat-e-Jadeed, a magazine from Kanpur (India), flashed editorial with
the caption, "Good-Bye to Maulana Maududi ", which ended in these
effective words:
''You are marching towards the gallows because you led the Ummah of
the Holy Prophet. Now you will be going to the Eternal World. When Allah
asks you why you were hanged, do reply that it was because you proved
the Holy Prophet was the Last of the Prophets, Maulana Maududi! A far-
flung Indian Muslim bid you farewell”.

Page 25 of 44
A‘mir Usmani, editor, Monthly Tajalli, wrote under the heading, 'This is
such a shocking news that only a genius like Ghalib has expressed our
feelings and distress:

3
‫رگ سنگ سے ٹپکتا وہ لہو کہ پھر نہ تھمتا‬

‫جسے غم سمجھ رہے ہو يہ اگر رشار ہوتا‬

3
There would have been no stopping of dripping blood out of the veins of the stone; Had
it been a spark which you conceive as our grief.

Page 26 of 44
 18

Begum Maududi
Shaikh Sultan Ahmad, on the morning of 12th May, reached Sayyed
Maududi's residence at Ichhra, which was also the Headquarter of
Jama’at-e-Islami Pakistan. Shaikh Sultan had gone there to console
Begum Sayyed Maududi. Hundreds of women from Lahore city had
already been there to sympathise with her. She was calm and composed.
She had prepared and sent her children to school on that day when there
was wailing all over Pakistan on the death sentence to their father. Sheikh
Sultan was expecting to find sobs and sighs, but when a clear voice of
greeting of Begum Mahmooda Maududi came from behind the curtain, it
was neither meek nor weak. It was not wavering as Sheikh Sultan had
feared it would be. He uttered some words by way of consolation to which
she replied:
"Through all the successes and failures of life, I have remained contented
and grateful. I am thankful to the Almighty that I and even my children
are not frightened though they know everything.''

Page 27 of 44
 19

“And the grave is not its goal”

After meeting this daring and enduring lady, Shaikh Sultan went to the
Central Jail to see her husband, Sayyed Maududi, who was awaiting his
death sentence in the cell:
''The window of the outer iron gate of the jail was opened. Abul Khair
Maududi. the elder brother, Umar Farooq, the older son of Maududi,
Saeed Malik, Abdul Aziz Sharqi, Safdar Siddiqi and I, stooping in a line
entered the gloomy backyard. Soon behind us, the window was closed
noisily and locked. On the palms of every-one of us a mark was stamped.
Going ahead on the left side of the barrack, we all entered the last cell. A
guard was sitting outside. There was, in front of us, another door of thick
iron-bars with a heavy lock on it. Seeing us, Maulana Sayyed Abul A'la
Maududi got up with his usual smiling face. He came forward and through
the bars shook hands with all of us. He caressed his son and enquired
after the well- being of every-one of us in his typical style. Then, a
strange mood of modesty crept in and we all became silent. We stood
there with our eyes fixed on the ground”.
After a while, Shaikh Sultan Ahmad touched upon the topic that an appeal
should be filed against the decision. The Sayyed asserted:
"You are aware of my attitude in this matter. To me, it is better to
be hanged than to beg pardon of the persons who know so well my
real offence”.
Shaikh Sultan Ahmad argued that seeking justice was justified after the
proclamation of the Objectives Resolution [which afterwards became the
Preamble.]4 Secondly, the appeal would not be an apology, rather it
would comprise legal points and the facts of the suit. Thirdly, the appeal
was to be forwarded to the Commander-in-Chief who was above party
politics. Lastly, the sentence announced by the military court was in no
way a Qur’anic one. The sentence was sheer atrocity. Why should not
they appeal against it?

But, Sayyed Maududi, who believes in (‫مرگ بدن سے‬ ‫)کہ جاں مريت نہںي‬
(When endeth the body, the soul doth not)," finished the conversation by
replying :

4
Preamble of the Constitution of the Islamic Republic of Pakistan, which declares, in
accordance with the teachings of Islam, the Sovereignty of Allah and hence Pakistan
became an Islamic State. Until then, because of a secular Constitution, members of the
Jama'at-e-Islami did not seek justice from the courts.

Page 28 of 44
"Personally, I do not like it. I have no right to order you. But, I would not
like any mercy appeal to be filed on my behalf, or from my kinsfolk, or
from. within or out of the Jama’at”.
These words of the Sayyed, which speak for his inflexibility and integrity,
remind us of Julius Caesar who, as portrayed in the drama by
Shakespeare, declares just a moment before his assassination:
"But I am constant as the Northern Star,
Of whose true-fixed and resting quality,
There is no fellow in the firmament”.

Page 29 of 44
 20

“I choose dignified death

rather than inglorious life”
Large size posters took these words of the Sayyed to the nook and corner
of Pakistan. These words, which are a glowing example of determination
inspired all and sundry:
“I choose death. I shall never beg for mercy”.
On that day, the 12th May, when those visitors were to return, the
Sayyed placed his hand on the shoulder of his son, Umar Farooq,
consoled him and uttered these words which have since been written in
bold letters in the annals of courage and steadfastness.
“Son! Worry not at all. If it be the Will of Allah to call me to Him, I
shall join Him gladly. In case he has not ordained it, they cannot
hang me though they might dangle themselves upside down”.
Mian Rahim Bux of Sargodha recounts his note-worthy dream when
Sayyed Maududi was condemned to death. His dream turned out to be
true. He says:
''I behold before my eyes a majestic, sublime, charming and graceful
personage. A thought illumined my mind that I was watching the Holy
Prophet. I gazed at him continuously. But he was staring at the sky, fixing
his eyes there. Suddenly, a stream of light spread all over it. A heavenly
voice was audible, ‘How didst thou come? Why didst thou take the trouble
to come hither? The Holy Prophet prostrated. After a while he raised his
head, his eyes having pearls of dew. He spoke in a submissive voice, ‘O
Allah: Have mercy. Maududi worketh for Thy Message which I did deliver
to the world. Keep him alive. Muslims need him badly. Oh Allah, be Thou
merciful’! Then, I felt a sudden stir. There was an inexpressible and
august voice, ‘O Mohammad! Thou hast been granted’."
Then, all of a sudden, I awoke. It was dawn and the muadhin was calling
for the morning prayer. I stood up. Then my eyes shed tears. I could not
comprehend what had happened to me. I kept on sitting on my cot. Soon
I had the interpretation of this dream. All praise is for Allah that Maulana
Maududi is still alive and continues to be in the midst of the struggle for
Islam”.

Page 30 of 44
 21

The Evidence of History

History repeats itself. The like had occurred in the summer of 399 B.C.
The great Greek philosopher, Socrates, condemned to death, was
imprisoned at Athens. He was charged with not believing in traditional
gods, spreading heretical thoughts and corrupting the youth. This
renowned teacher had opened new vistas of thought, reflection and
criticism by his critical method of questioning and reasoning which
resulted in demolishing the old temple of illusions. The truth was too sour
for the Athenians who preferred an unchecked and unrestrained life. They
placed the cup of poison in Socrates' hand. He was not at all embarassed.
So what? Is Socrates no more? Have his teachings faded? Is his name
nullified? Nay, these became eternal, but his opponents have become
extinct”.
The evidence of history is on record that Sayyed Maududi gladly and
magnanimously accepted the death warrant. He is the polar star, that
stands firm and in darkness guides the destination-seekers all around the
globe. But now those who were after his life, themselves staggered. They
had to change, only after two days, death sentence into life
imprisonment. The clique in power thus stained their scroll. It was Mr.
Ghulam Mohammad who directed the whole drama. His inglorious death is
a common knowledge whereas very few know where his grave is.
Such is the fate of all dictators!

Page 31 of 44
 22

Lighthouse
The governments changed one by one and most of them were opposed to
Sayyed Maududi more than their forerunners. The Sayyed stood firm and
stable like a lighthouse which rises amidst the stormy waves of the sea,
the tempest hitting, beating and slapping it. Indifferent to this all, the
elevated and lofty lighthouse, with its firm and fixed feet, warns and
guides the vessels. Likewise, the Sayyed, in spite of all opposition,
accusation, apprehension and death sentence, adheres to his mission
resolutely and is working for paving the pathway for the renaissance of
Islam.
There is no exaggeration to say that hundreds of thousands of lives have
been revolutionised by the thoughts of Sayyed Maududi, He has founded
and raised an active politico-religious party on sound footing due to his
capabilities of leadership. With the, widening of the influence of Jama'at-
e-Islami, the tide of the revolutionary ideas will spread outside Pakistan
and flood the other Muslim countries. The message of Islam will spread in
the whole of the world in the form of a promising and inspiring
movement. Many of the books written by Sayyed Maududi have been
translated into many international languages. There are scholars in
foreign universities who have undertaken research on his life, works and
school of thought.
Observing his popularity, many a despot was displeased with him. Some
of the self-seekers have taken, as their business, to attempt to spit
towards this moon, though by this way they mud-sling none but
themselves. On the other hand, paying, no heed to such opposition,
Sayyed Maududi is engaged in moulding the thoughts and shaping the
Islamic conduct of life of the educated young people. He is occupied,
fighting hard, like a toiling farmer, in delving in the soil of reason and
sowing therein Islamic values and ideals.
One is surprised on viewing his monumental works. More than one
hundred books· of Islamic research and of permanent value are to his
credit. His practical work spans more than forty years. He organized and
led the Jama'at-e-Islami, guided and trained thousands of his companions
and took active part in politics. This is the achievement of a man who was
never well-to-do, on whose shoulders lay the responsibilities of a large
family; who was compelled to spend a long period of four years and eight
months behind bars; and who had been more or less a permanent patient
of colitis which suspended his academic and practical work for a prolonged
period.

Page 32 of 44
No doubt, this wisdom and intellect, this scholarship and achievement,
this conviction and determination, this forgiveness and forbearance, and
this distinction and dignity are the gifts of Allah the Beneficent, the
Glorious. No man can accomplish this gigantic task all alone:

5
‫تانه خبشد خداۓ خبشنده‬
‫ترانه خبشد خداۓ خبشنده‬

5
Unless it is endowed by the Almighty, the Endower.

Page 33 of 44
 Appendix I

ACADEMIC AND RESEARCH WORK

This is a short account of the academic and· research work of Sayyed
Abul A'la Maududi.
All the books have originally been written in Urdu. The letters 'E' or 'A' in
brackets denote that 'the particular book has been translated into English
or Arabic respectively; If the book has been translated into some other
language, it has been specified as such.
The number ‘19 ..’ indicates the year A.D., in which the book or the article
was written, or the speech was delivered by Sayyed Maududi.
A. Elucidation of Islam
ٓ
1-6. ‫‘ تفهيم القران‬The Meaning of the Qur'an’. 6 Volumes. (E). 1942-72. The
most remarkable and outstanding work of the Sayyed.

7. ‫‘ رساهل دينيات‬Towards Understanding Islam’. This is the most popular work

of the author. The book, because of its simplicity and direct approach, has
been translated into 33 languages of the World. 1933.

8. ‫جتديد و احيا ے ديین‬ The Revivalist Movement in Islam.' (E). 1938.

9. ‫' اسالیم نظام ذندیگ اور اس کے بنيادی تصورات‬Islamic mode of Life and its Fundamental
Conceptions.1934. .

10. ‫ سنت یک آيین حيسيت‬Constitutional Status of Sunnah. 1962.

11. ‫ اسالیم تهذيب اور اس کے أصول و ميادی‬Islamic Civilization, its Principles and
Fundamentals. 1934

12·14. ‫ تفهيمات‬Elucidation of Islamic teachings Detailed essays on the

different Aspects of Islam. 3 Volumes. 1933-64·

15. ‫ تنفيحات‬Analytical Criticism on the Conceptions and Effects of

Western Civilization. 1934-40.

16. ‫ قرآن یک چار بنيادی اصطاليح‬Four Fundamental Term of the Qur'an. 1935.

17. ‫ اسالیم يبادات پر حتقيیق نظر‬A thorough study of the Islamic rituals. 1936.

18. ‫اسالم اک اخالق نقطه نظر‬ Ethical View-Point of Islam (E) 1942

19 ‫ مسعاهل جرب و قدر‬The problem of fate and Authoritarianism 1937.

Page 34 of 44
20 ‫ختم نبوت‬The Finality of Prophethood. (E) 1953.

21. ‫حقيقت اسالم‬Substance of Islam (E) 1938.

22. ‫حقيقت صوم و صلواه‬Substance of Prayer and. Fasting. I (E) 1938.

23. ‫ ہقيقت زکواه‬Substance of Zakat. (E) 1938.

24: ‫حقيقت حج‬Substance. of Hajj. (E) 1933.

25. ‫حقيقت جهاد‬Substance of Jihad. (E) 1938.

26. ‫اسالم اور جاهليت‬ Islam and Ignorance. (E) 1941.

27. ‫مسايل قرباین‬The Issue of Sacrifice, 1947

28. ‫خطبه عید الفطر‬ Sermon on 'Idul Fitr. 1967

29. ‫زندیگ بعد موت‬ Life after Death. (E.) 1933.

30. ‫ يتيم پوتے یک وراست اک مسآل‬The problem of the inheritance of the orphaned-
grandson. 1962

31. ‫کتاب الصوم‬Explanation of the "Book of Fasting' from Al-Mishkat. Edited

by Hafizur-Rahman Ahsan, M. A. (E) 1973.
B. Preaching of Islam,

32. ‫ اجلهاد یف االسالم‬The Significance of Jihad-in Islam: 1927.

33. ‫ جهاد یف سبيل اهلل‬: The utmost 'struggle for the Cause of Allah. Jihad in
Islam. (E) 1941.

34.‫ دين حق‬: The Religion. of Truth. (E) 1942.

35. ‫ شهادت حق‬: The Evidence of Truth, (E) 1946.

36. ‫ سالمىت اک راسته‬: The Road to Peace and Salvation, (E) 1943.

37. ‫ هدايات‬: Instructions to the workers of Islamic Movement. 1953.

38. ‫ اسالم اک رس چشمه قوت‬: Source of Strength in. Islam. 1925.

Page 35 of 44
C. Islamic Movement

39. ‫ اور ال حئه عمل‬،‫ اس اک مقصد‬،‫ مجاعت اسالیم‬: Jama’at-e-Islami, its aim, history, and
proqramme.: 1950.
ٓ
40. ‫حتريك اسالیم اک ا حئه عمل‬: Future Proqramme for the Islamic Movement, 1957.

41.‫ دعوت اسالیم اور اس کے مطابلات‬: The Call to Islam and its requirements. 1945.

42. ‫ حتريق اسالیم یک اخالق بنيادي‬: The Moral Foundations of the Islamic Movement.
(E) 1944.

43. ‫ سال‬٢٩ ‫مجاعت اسالیم کے‬: 29 Years of Jama'at-e-Islami, 1970 ..

44. ‫ مقاصد اور طريق اکر‬،‫ مجاعت اسالیم یک انتخاىب جد و جهد‬: Election Campaign of Jama’at-
e-Islami, its aims and. procedure, 1950.

45. ‫اسالیم حتريكات کے طريق اکر‬ JD J:..>1, cJ £ u~,;:,,:; ~~)\,...! : The

procedure for the Islamic Movements, A speech in Mecca on 11th July,
1963. (A).
D. Political Affairs

46. ‫اسالیم رياست‬: A collection of articles on various aspects of Islamic State.

1950-64.

47-48. ‫ مسلمان اور موجوده سياىس‬: The Muslims and the political struggle in the
sub-continent before the emergence of Pakistan. 3 Volumes 1939·40.

49. ‫ مسئل قوميت‬: The Issue of Nationalism. 1936-44·.

50. ‫ خالفت و ملوکيت‬: Caliphate and Monarchy. 1965.

51. ‫اسالیم دستور یک بنيادي‬ Fundamentals of the Islamic Constitution. (E) 1951.

52. ‫ اسالیم دستور یک تدوين‬: The framing of the Islamic Constitution. 1952.

53. ‫ اسالم اک نظريه سياىس‬: Political Theory of Islam. (E) 1939.

54. ‫ انسان کے بنيادى حقوق‬: Fundamental Rights of Men. (E) 1962.

55.‫ اسالم يم ذميو کے حقوق‬: Rights of the minorities in Islamic State. (E) 1954.

56. ‫ اسالیم نظام اور مغرىب مجهوريت‬: Islamic system of life and the Western secular
democracy. 1947.

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57. ‫ اسالیم حکومت کس طرح قا ئم هوىت هے‬: The Process of the Islamic Revolution. (E)
1940.

58.‫ ايك اهم اسفتاء‬: A Vital Interpretation of Islamic Law. 1938.

59. ‫ اسالم يم مرتد یک زسا‬: Punishment of the Apostate in Islam. 1942.

60. Islamic Law and Constitution. A collection of Maulana Maududi 's

articles on Islamic Constitution. Edited and compiled by Prof. Khurshid
Ahmad. 1950-64.
E. Economic Problems

61. ‫ اسالم اور جديد معاىش نظريات‬: Islam and modern economic theories. 1949

62. ‫ سود‬: Interest. 1950.

63. ‫ قران یک معاىش تعليمات‬: Economic teachings of the Qur'an. (E) 1969.
ُ
64. ‫ انسان اک معاىش مسئله اور اس اک اسالیم حل‬: Economic Problem of Man and its Islamic
Solution. (E) 1942.
ٌ ُ
65. ‫ اسالیم نظام معتشت اور اس کے اصول و مقاصد‬: Islamic system of economics, its
principles and objects. 1965.

66. ‫ مسئله ملکيت زمني‬: The problem of ownership of land. 1934-50

67. ‫ اسالم اور سوشلزم‬: Islam and Socialism. 31 questions and their answers.
1970.

68. ‫ معاشيات اسالم‬: Economics of Islam. Edited by Prof. Khurshid Ahmad. 1969

F. Social Problems

69. ‫ پرده‬: Purdah ani the Status of Woman in Islam. (E) 1936-40.

70.‫ تعليمات‬: On Education. 1943-64:

71. ‫ اسالم اک نظام حيات‬: Islamic Way of Life. (E) 1948.

72. ‫حقوق الز‬ : Marital Rights in Islam. 1935.

73. ‫ مسلم خواتني سے اسالم کے مطابلات‬: What Islam demands from Muslim women.
1948.

74. ‫مسئله تعدد ازدوج‬ : The problem of polygamy. 1963

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75. ‫ اسالم اور ضبط والدت‬: Islam arid Birth Control. (E) 1961.

76.‫ اسالم اور خانداین منصوبه بندى‬: Islam and Family Planning 1961.

77. ‫ اسالم اور عدل اجتماىع‬: Islam and the Social Justice. (E) 1962.

78. ‫ بناؤ اور باگ ڈ‬: Rise and Fall of Nations. Why? (E) 1947.

79. ‫ اعلم اسالم یک تعمري يم طلبه اک کردار‬: The role-of the students in the development
of Muslim World. 1970.

80. ‫ پاکستان اک مستقبيل اور طلبه‬: Future of Pakistan and the Students, 1963.

81-84. ‫ سريت نبوى‬: A unique research work on the life of the Prophet
Muhammad ‫( ﷺ‬peace be upon him) with analytical details of the history
of Arabs before the Prophet and the process of revolution and evolution as
a result of the Islamic movement initiated by the Holy Prophet. Volumes·
(1974 to 1978).

85. ‫ دور نو اک چيلنج اور نوجوان‬: Youth and the challenge of the modem-age.

G. History and Translation

(a) History

86. ‫ رسور اعلم‬: Leader of the World.

87. ‫سالجقه‬ : The Saljuqes. 1934.

88. ‫ خمترص تاريخ دكن‬: A Short History of Deccan. 1927.

89. ‫ دكن یک سياىس تاريخ‬: Political History of Deccan, 1934.

90. ‫تاريخ غالب کعبه‬ : History o/ Ghilaf-e·Kaaba, 1964.

(b) Translation of Arabic Works :

91-92. ‫ احلکمة املتعايله يف االسفار العقليه‬: Translation of the last two of the four
volumes. 1931-32.

93. ‫ ابن خلاكن‬: Translation of the Part About the Fatimide Caliphs from
Islamic History by Ibn-e-Khalkan. 1931.

94. ‫ املسئلة الرشقيه‬: The Problem of the East. 1924.

(c) Translation of English pamphlets :

Page 38 of 44
95.‫تریک يم عيسا ئيو یک حالت‬ Christians in Turkey. 1919.

96. ‫ سمرنا يم يونانيو کے انسانيت سوز مظالم‬: Barbarity of the Greeks in Symarna.
1919.
H. Miscellaneous

97-100. ‫ رسا ئل و مسا ئل‬: Day to clay problems of Life referred to Maulana
Maududi and their Islamic Solution. 4 Volumes. 1933-72.
‫ى‬
101-102. ‫ ماكتيب موالنا سيد أبو االٰلع مودودى‬Letters of Maulana Sayyed Abul A'la
Maududi, Edited by Asim Nu'mani. 1933-72.

103. ‫ اسالیم قانون اور پاکستان يم امن کے نفاذ یک تدابري‬: Islamic law and how to enforce it in
Pakistan. (E) 1948.

104. ‫ نرشى تقرے‬Speeches delivered by Maulana Maududi from Radio

Pakistan, Lahore. 1941-46.

105. ‫ قادياین مسا ئل‬: The Qadiani Problem, (E) 1952.

106. ‫ حال اور مستقبل‬،‫ مسلمانواك ماىض‬: Muslims, their past, present and future.
1951.

107. ‫ همارے داخىل اور خارىج مسا ئل‬: Our Internal and External Problems. 1951.

108. ‫ خطبات حرم‬: Sermons in. Mecca. 1959.

109. ‫االمه اقبال اور پاکستان‬: 'Allama Iqbal and Pakistan. 1970

110. ‫ شهادت امام حسني‬martyrdom of Imam, Husain, 1969.

111. ‫ جهاد پر نرشى تقرے‬: Speeches. by Maulana Maududi on Radio Pakistan

Lahore during Indo-Pak War. 1965.
ٓ
112. ‫ کشمري ايك اتش فشان‬: Kashmir, a Volcanic Issue, (A-E) 1966.

113. ‫ اس کے أسباب اور مقاصد‬، ‫ حتريكه مجهوريت‬: Movement for democracy, why and
how. 1967.

114 ‫ ساحنہ بيت املقدس‬: Tragedy of Baitul-Maqdis. 1967.

115 ‫ سقوت مرشيق پاکستان کے اسباب‬: Tile Causes of the Fall of East Pakistan.
1972.

116. ‫ سريت اک پيغام‬The Message of the life of the Holy Prophet.

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117. Correspondence between Maulana Maududi and Marryam Jameela,

117-128. ‫ موالنا مودودى یک تقارير‬: Speeches of Maulana Maududi, Edited by

Sarwat Saulat, 10 Volumes. 1976.

128-129. ‫موالنا مودودى ك ے انرٹويو‬-: Interviews of Sayyed Maududi, Edited by

Abu Tariq M.A. 1976.

Page 40 of 44
 Appendix II

Life sketch and brief description of the practical

struggle of Sayyed Abul A'la Maududi

1903: 25th Sep.: He was horn at Aurangabad, a city in the former State
of Hyderabad, Deccan, now in Maharashtra, India. His father, Sayyed
Ahmad Hasan, was an advocate and a descendant of the founder of the
Chishtia lineage. Abul A'Ia studied at Madrasa Faugania, Aurangabad. He
learnt Arabic and pursued other Islamic Studies from Maulana Abdus
Salam- Niazi and other prominent ‘Ulema’.
1920-28: He joined the weekly Taj, Jabalpur and worked for Khilafat
movement. He remained editor of the Muslim Delhi, in 1921-23.
Afterwards he edited Ai-Jami’at Delhi, from 1924 to 1928.
1927: Inspired by a speech of Mobnmmad Ali Jauhar, he wrote the book,
Al-Jihad fil-Islam, which is his first master-piece. Allama Iqbal spoke
highly about. this book· and said that this is the best book on the Islamic
interpretation of Jihad. During _the. extensive studies for this book it
became crystal clear to him that Islam is a complete system of life, and it
is the duty of the Muslim Ummah to strive and struggle for the
enforcement of this system· all over the world.
1932: To remind the Muslim Ummah of its real and foremost duty,
Sayyed Maududi published a monthly journal, Tarjaman-ul-Qur'an
devoted for the propagation of this cause. It is now more than 45 years
that this journal has been contributing a lot to explain and emphasise the
message of Islam and providing intellectual and ideological nourishment
to the Islamic movements all over the World.
1933: His book Tanqeehat analysed thread bare and exposed logically the
fallacies of the Western thought. This book broke the spell of the Western
civilization and proved to be an antidote to the fatalism of the secular
West,
1935-46: In the political essays and articles, now being published under
the title, ‘Muslims and Indian Freedom Movement’, in 2 volumes. Maulana
Maududi exposed the Indian Congress and its component Ulemas and
established the fact that Indian nationalism is nothing but a camouflage of
the Hindus to entrap the Indian Muslims in the clutches of Ramraj.
Maulana Maududi made it clear that the Muslims are, in their belief,
concepts, culture and civilization, altogether a different nation from the
Hindus. His convincing arguments helped a lot in explaining the two-
Page 41 of 44
nation theory, from which the Pakistan movement benefited. Sayyed
Maududi reviewed critically the Muslim political parties, of those days,
their objects, working and leadership, and explained tb the nation the real
aim and object of Islam.
1937: He wrote the book, ‘Towards Understanding Islam’: in only 15
days. This book tells, in a very simple style the basic concepts and the
social aspects of Islam. This most popular book has been translated into
more than 33 international and national Languages, so for.
1937: He came to Lahore to see Allama Iqbal on his invitation. His advice
motivated Sayyed Maududi to, migrate from Hyderabad Deccan to Punjab
in March, 1938.
1938: On 12th October, he established, Idara-e-Darul-Islam to spread the
message of Islam in a systematic way.
1939: He taught Islamic Studies in his modern style to the Muslim youth
honorarily for a year in Islamia College, 'Lahore.
1940: He wrote ‘The revivalist movement in Islam’, In this treatise, which
speaks of his religious insight, Sayyed Maududi has discussed the
revivalist movements in Islam and their contribution towards Islamic
renaissance.
Sayyed Maududi has dealt at length with the 'various aspects of
rejuvenating Muslims society but at the same-time warned them against
the hazards of this struggle.
1941: 26th August: 75 persons from the different corners of the sub-
continent gathered in Lahore. They aspired for the establishment of the
rule of Allah by abolishing all the man-made systems of life. Jama'at-e-
Islami, was founded to strive and struggle for this sacred cause. Sayyed
Maududi remained its elected Ameer for 30 years. Today this Islamic
movement is inspiring the Muslims all over the world and initiating a
Universal Islamic renaissance.
1945: First all-India 'conference of Jama'at Islami was held in 'Darul-
Islam: a place at the border of Occupied Kashmir and Bharat.
1947: Sayyed Maududi, after the establishment of Pakistan, migrated
from East Punjab on 30th August 1947 and settled permanently in
Lahore.
1948: Sayyed Maududi put forth 4-points demand of Islamisation of
Pakistan. As the demand secured country-wide support, the Muslim
League government jailed Maulana Maududi on 4th October, where he
remained for 20 months.

Page 42 of 44
1951: 31 renowned· Ulema of different schools of thought gathered in
Karachi and worked out unanimously 22 principles of Islamic constitution.
Sayyed Maududi piloted this historic contribution.
1953: 28th March: The clique in power, annoyed· by the country-wide
movement for framing the Islamic Constitution for Pakistan put him
behind the bars at the pretext of writing a booklet Qadiani Problem and
pronounced death sentence through a military court on the same count.
After more than 2 years' imprisonment he was released unconditionally·
in the light of a High Court judgment on 20th April, 1955.
1956: Participated in the Muslim World Congress (Motamar) in Damascus,
1959: Toured Middle East extensively for study and research of the
places, mentioned-in the Holy Qur’an.
1960: Prepared a detailed and tentative- scheme for Medina University on
the request of King Ibn-e-Saud of Arabia.
1962: Wrote in detail on The Constitutional Position of the Sunnah and
thus forcefully rebutted the tendency of negation of Sunnah.
1963: 25th October: Ayub Khan regime unsuccessfully plotted against
Jama'at-e-Islami and the life of Sayyed Maududi.
1964: Ayub Khan regime put Sayyed Maududi and 45 other leaders of
Jama'at-e-Islami in jail for about nine months.
1965: During the Indo-Pak war, Sayyed Maududi inspired the whole
nation through his speeches and tours of the border towns. He also wrote
letters to the different- Islamic organizations of the Muslim World and
exposed the Hindu-Israel conspiracy against Pakistan.
1967: Ayub Khan-regime confined Sayyed Maududi in Bannu for two
months on the issue of Ruet-e-Hilal (sighting of Eid moon) as Sayyed
Maududi had exposed the machinations of those in power.
1969: March: As a leader of democratic movement, Sayyed Maududi
participated in the political talks held in Rawalpindi.
: September: He participated in the International Educational Conference
held in Fez [Morocco] on the invitation of Moroccan government.
1970: Day of the grandeur of Islam, Sayyed Maududi gave a nationwide
call to observe throughout the country, in every small or big town the day
of the grandeur of Islam. The nation celebrated this -day with such a
pomp and fervour, simplicity and, dignity, unity and enthusiasm that
caused anxiety and alarm in all the secular forces in the country and
abroad.

Page 43 of 44
1972: 7th June: Sayyed Maududi completed his renowned commentary of
the Holy Qur'an Tafheemul Qur'an-, in 6 Volumes, covering more than
four thousand pages. This monumental work which is the outcome of his
30 years pain-staking research and devotion, is an encyclopedia of
Islamic teachings.

1973: He is busy in completing the biography of the Holy Prophet ‫ﷺ‬

(peace and blessings of Allah be upon him) which is being published in 2
Volumes covering the background and the biography till Hijra. The rest of
the period i.e., Medina period is being compiled. It is expected that 2 or 3
more Volumes would cover the rest of the material.

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