immense pleasure to publish the English translation of Sayyid Abul Aʿlā Mawdūdī’s scholarly and thought-provoking work originally in Urdu, Islāmī Tahdhīb awr Uske Uṣūl-o-Mabādī, under the present title, Islamic Civilization: Its Foundational Beliefs and Principles. This work, like all other valuable writings of Sayyid Mawdudi, brings out the distinctive features of the Islamic worldview. Since the present work focuses on the Islamic concept of civilization, rather than Muslims’ contribution to culture and civilization, it delves deep into the philosophical underpinnings of the Islamic belief system. Since the doctrine of the Hereafter is central to the Islamic worldview, it receives the author’s due attention. Sayyid Mawdūdī’s works are deeply rooted in the Qur’ān, a feature which is to the fore in this present work. In the light of scores of Qur’ānic passages Mawdūdī has elucidated a wide range of concepts, themes and issues such as man’s place in the universe, the ideal way of life, man’s accountability, concept of life in major world faiths and the outstanding features of the Islamic viewpoint. The author, nonetheless, appears at his sharpest in the exposition of the Islamic belief system, especially its stance on life after death. Equally illuminating is his discussion on the great questions of the Being. He succeeds remarkably in presenting a cogent account of the Islamic position on these and related issues.
The Islamic Foundation is grateful to the renowned scholar of Islamic Studies, Professor Zafar Ishaq Ansari for his insightful “Foreword” to this work. Brother Syed Akif deserves every credit for translating Sayyid Mawdūdī’s Urdu original into English. This is one of the earliest books of Sayyid Mawdūdī which was first published in 1933. It is also one of the most difficult books to translate as it tackles a frofound and complex subject. This made the task of the translator very arduous. The Foundation is especially thankful to Dr. A.R. Kidwai for not only comparing the translation with the Urdu text but also undertaking extensive copyediting as required. Credit is also due to the Foundation research staff, especially Brother Sadiq Khokhar, who have painstakingly ensured the accuracy of the Qur’ānic passages cited in this work. Brothers Abdur Rashid Siddiqui and Faiyazuddin Ahmad also read the translation and suggested some minor changes. These and others, too many to mention specifically, for whose assistance we are deeply grateful.
Last, but by no means least, we will be failing in our duty if we do not express our thanks and appreciation for the generous support and encouragement of the Madina Trust, especially its Chairman, Br Zia-ul Hassan, as well as the World of Islam Trust and the Institute of Policy Studies, Islamabad.
We pray to Allah subḥānahū wa ta‘ālā to reward all those associated with the publication of this work. May Allah accept our efforts for communicating the message of Islam through the publication of such literature and forgive our lapses.
We will be grateful to receive comments and suggestions from our readers and well-wishers.
| Rabīʿ al-Awwal 1433H | Dr. M. Manazir Ahsan |
| February 2012 | Director General |
1 The Islamic Concept of Temporal Life
From the very beginning, man has had great misconceptions about his place in life, and the mistaken notions that have emerged from this state persist to the present. When man is in the ascendant, he considers himself as the highest creature on earth; delusions of pride, arrogance and rebellion fill his mind. He does not deem any power to be his equal. In the words of the Qur’ān, he proclaims: “Who is greater than us in strength?” [Fuṣṣilat 41: 15], and “I am the supreme deity” [al-Nāziʿāt 79: 24].
It is on such occasions that man discards all notions of responsibility and accountability to a higher authority and incarnates himself as a god of evil and injustice spreading inequity and wickedness. When, on the other hand, he is inclined towards debasing his status, he regards himself as the lowest of the lowly. He prostrates himself in front of trees, rocks, mountains, animals, wind and fire, clouds and thunder, sun, moon and stars, and, indeed, before any object that to his mind has the least power to affect him negatively or beneficially. In fact, he has no hesitation in submitting to human beings like himself, making them supernatural deities.
Rejecting these two extreme positions, Islam presents man in his true status. At various points, the Qur’ān presents this real human state in the following words:
So let man consider of what he was created. He was created of a gushing fluid, emanating from between the loins and the ribs.
[al-Ṭāriq 86: 5-7]
Does man not see that We created him of a sperm-drop, and lo! he is flagrantly contentious. He strikes for Us a similitude and forgot his own creation.
[Yā Sīn 36: 77-78]
He originated the creation of man from clay, then made his progeny from the extract of a mean fluid, then He duly proportioned him, and breathed into him of His spirit.
[al-Sajdah 32:7-9]
It is surely We Who created you from dust, then from a drop of sperm, then from a clot of blood, then from a little lump of flesh, some of it shapely and other shapeless. (We are rehearsing this) that We may make the reality clear to you. We cause (the drop of sperm) that We please to remain in the wombs till an appointed time. We bring you forth as infants (and nurture you) that you may come of age. Among you is he that dies (at a young age) and he who is kept back to the most abject age so that after once having known, he reaches a stage when he knows nothing.
[al-Ḥajj 22: 5]
O man! What has deceived you about your generous Lord? Who created you, shaped you, and made you well-proportioned, and set you in whatever form He pleased?
[al-Infiṭār 82: 6-8]
Allah has brought you forth from your mothers’ wombs when you knew nothing, and then gave you hearing, and sight and thinking hearts so that you may give thanks.
[al-Naḥl 16: 78]
Did you ever consider the sperm that you emit? Do you create a child out of it, or are We its Creators? It is We Who ordained death upon you and We are not to be frustrated. Had We so wished, nothing could have hindered Us from replacing you by others like yourselves, or transforming you into beings you know nothing about. You are well aware of the first creation; then, do you learn no lesson from it? Have you considered the seeds you till? Is it you or We Who make them grow? If We so wished, We could have reduced your harvest to rubble, and you would have been left wonderstruck to exclaim: “We have been penalised; nay; we have been undone!” Did you cast a good look at the water that you drink? Is it you who brought it down from the clouds or is it We Who brought it down? If We had so pleased, We could have made it bitter. So why would you not give thanks? Did you consider the fire which you kindle? Did you make its tree grow or was it We Who made it grow? We made it a reminder and a provision for the needy. Glorify, then, (O Prophet), the name of your Great Lord.
[al-Wāqiʿah 56: 58-74]
When a calamity befalls you on the sea, all those whom you invoke forsake you except Him. But when He delivers you safely to the shore you turn away from Him, for man is indeed most thankless. Do you, then, feel secure against His causing you to be swallowed up by a tract of the earth, or letting loose a deadly whirlwind charged with stones towards you, and there you will find none to protect you? Or do you feel secure that He will not cause you to revert to the sea, and let a tempest loose upon you and then drown you for your ingratitude whereupon you will find none even to inquire of Us what happened to you?
[Banī Isrā’īl 17: 67-69]
All these verses address and negate the twin issues of human pride and arrogance. Man’s attention is invited (in a mocking way)