social organizations, individuals are the mortar with which the bricks of the organizational edifice are put together. The strength of the structure is dependent upon the manner and level to which each brick has been baked, the finesse with which every stone has been shaped, the strength of each wooden beam (to ensure that it is not termite infested), and the quality of the mortar and implements that hold all the elements together.
The fifth array of questions relates to the ways and means with which the civilization establishes interpersonal relationships – that is how individual members of this civilization connect with each other and form appropriate relationships corresponding to their social roles. What are the relationships that individuals form and maintain with their family members, neighbours, friends, superiors and subordinates, and others with whom they relate and live? What are the actions and associations that the civilization mandates upon its followers, both individually and collectively, as well as upon those groups who do not subscribe to its particular ethos (i.e. ethnic and religious minorities)? What is the structure of rights and duties between individuals – rights due unto others and others’ duties due unto them? What are the limits of action that have been imposed upon individuals and the extent of freedoms given to them? Within this fold of analysis come all issues relating to ethical behaviour, social interaction, law, politics, and even international relations. Briefly, such a study should shed ample light on the manner in which the said civilization organizes family, social and governance structures. From this analysis, it can be seen that the totality that we call civilization is built with five essential elements:
(i) The worldview relating to temporal life
(ii) The ultimate aim of life
(iii) Fundamental beliefs and philosophy
(iv) The mechanism for the training of individuals
(v) The social system for collective organization
Every civilization in the world has been built upon these five principal elements; Islamic civilization is no exception. In this work, I have surveyed the first three elements with respect to Islamic civilization. I have presented herein Islamic civilization’s particular worldview relating to temporal life, its ultimate aim of life and the fundamental belief system and philosophy on which it has been established, all of which have given it a character distinct from all the other civilizations of the world. The remaining two elements have not been taken up in this book. As far as the theme of ‘training of individuals’ is concerned, a study of my book Islāmī ʿIbādāt par aik Taḥqīqī Naẓar1 (An Analytical View of Islamic Worship) and Khuṭubāt2 (Let Us Be Muslims) [Chapter Nos. 20–28] would be useful. An overall view of the Islamic collective social system may be found in my speeches that have been published under the title Islām ka Niẓām-i-Ḥayāt3 (The Islamic Way of Life).
1 Mawdūdī, Sayyid Abul Aʿlā, Islāmī ʿIbādāt par aik Taḥqīqī Naẓar (Lahore: Islamic Publications, Ltd., 1991).
2 Mawdūdī, Sayyid Abul Aʿlā, Khuṭubāt (Lahore, 2012), English translation Let Us Be Muslims (Markfield: The Islamic Foundation, 2011).
3 Mawdūdī, Sayyid Abul Aʿlā, Islām ka Niẓām-i-Ḥayāt. English translation Islamic Way of Life ((Markfield: The Islamic Foundation, 2011).
It gives me 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
