Mawdudi & the Making of Islamic Revivalism
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| Mawdudi & the Making of Islamic Revivalism | |||||||||||||||||||||||||||||
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Nasr examines the life and thought of Mawlana Mawdudi, one of the first and most important Islamic ideological thinkers. Mawdudi was the first to develop a modern political Islamic ideology, and a plan for social action to realize his vision. The prolific writings and indefatigable efforts of Mawdudi's party, the Jamaat-i-Islami, first in India and later in Pakistan, have disseminated his ideas far and wide. His views have informed revivalism from Morocco to Malaysia. Nasr discerns the events that led Mawdudi to a revivalist perspective, and probes the structure of his thought, in order to gain fresh insights into the origins of Islamic revivalism. He argues that Islamic revivalism did not simply develop as a cultural rejection of the West, rather it was closely tied to questions of communal politics and its impact on identity formation, discourse of power in plural societies, and nationalism. Mawdudi's discourse, though aimed at the West, was motivated by Muslim-Hindu competition for power in British India. His aim, according to Nasr, was to put forth a view of Islam whose invigorated, pristine, and uncompromising outlook would galvanize Muslims into an ideologically uniform and hence politically indivisible community. In time, this view developed a life of its own and evolved into an all-encompassing perspective on society and politics, and has been a notable force in South Asia and Muslim life and thought across the Muslim world.
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| 04-16-08 | 2 | 2\3 |
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Seyyed Vali Reza Nasr makes an effort to present the life and idealogy of Sayyid Mawdudi but dissapoints by presenting a very unbalanced and bias views on him. He has misinterpreted and misrepresented a number of arguments on Sayyid Mawdudi. He has failed to acknowledge Sayyid Mawdudi's recognition, admiration and acceptance that he had received from the Muslim countries and communities at the time. A simple example would be that the awards, invitations and visits that Mawdudi received and made are not mentioned at all in this book. The book presents a some-what distorted and confused image of Sayyid Mawdudi, which any common reader will fail to rationalize,. Sayyid Mawdudi's contributions and effect in the muslim world are actually absent from the book.
(Review Data Last Updated: 2008-11-24 09:27:43 EST)
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| 04-16-08 | 2 | 0\1 |
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Seyyed Vali Reza Nasr makes an effort to present the life and idealogy of Sayyid Mawdudi but fails by presenting a very unbalanced views. He has misinterpreted and misrepresented a number of arguments on Sayyid Mawdudi. He has failed to acknowledge Sayyid Mawdudi's recognition, admiration and acceptance that he had received from the Muslim countries of that time. A simple example would be that the awards, invitations and visits that Mawdudi received and made are not mentioned at all in this book. The book presents a some what distorted and confused image of Sayyid Mawdudi, which any common reader will fail to rationalize, naturally. Sayyid Mawdudi's contribution and his effect in large in the muslim world are actually not present in this book.
(Review Data Last Updated: 2008-05-27 09:28:30 EST)
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| 07-27-01 | 4 | 3\3 |
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Nasr makes large claims for his biographee, Sayyid Abuýl-Aýlaý Mawdudi (1903-79), founder of the fundamentalist Jamaýat-i Islami (JI) organization, deeming him ýwithout doubt the most influential of contemporary Islamic revivalist thinkers.ý And he says the JIýabout which he wrote an earlier companion volume, The Vanguard of the Islamic Revolution -- ýinfluenced Islamic revivalism from Morocco to Malaysia and controlled the expression of revivalist thinking in Southwest Asia and South Asia since 1941.ý Large claims, to be sure, but Nasr easily shows just how consequential the man and his movement have been.
Nasr has written a most sophisticated analysis; perhaps its key has to do with Mawdudiýs complex mix of the Islamic and the Western. Typical was his notion of an Islamic state, which drew in large part on Western notions: ýHis debate with Western political thought was antagonistic, but it also assimilated Western ideas into his interpretation of Islam and the Islamic state.ý More broadly, he sought to transform Islam by making it more operational: ýMawdudi called Muslims back to Islam but to an Islam that was rationalized and streamlined so that its social expression would be able to support a viable political order.ý Though himself frustrated in the pursuit of power, Mawdudiýs ideas provided much of the means by which Khomeini did ride to power, and that many other fundamentalists are still using in their challenge to the state. Middle East Quarterly, June 1996 (Review Data Last Updated: 2008-04-12 09:32:47 EST)
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| 07-26-01 | 4 | 3\4 |
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Nasr makes large claims for his biographee, Sayyid Abuýl-Aýlaý Mawdudi (1903-79), founder of the fundamentalist Jamaýat-i Islami (JI) organization, deeming him ýwithout doubt the most influential of contemporary Islamic revivalist thinkers.ý And he says the JIýabout which he wrote an earlier companion volume, The Vanguard of the Islamic Revolution -- ýinfluenced Islamic revivalism from Morocco to Malaysia and controlled the expression of revivalist thinking in Southwest Asia and South Asia since 1941.ý Large claims, to be sure, but Nasr easily shows just how consequential the man and his movement have been.
Nasr has written a most sophisticated analysis; perhaps its key has to do with Mawdudiýs complex mix of the Islamic and the Western. Typical was his notion of an Islamic state, which drew in large part on Western notions: ýHis debate with Western political thought was antagonistic, but it also assimilated Western ideas into his interpretation of Islam and the Islamic state.ý More broadly, he sought to transform Islam by making it more operational: ýMawdudi called Muslims back to Islam but to an Islam that was rationalized and streamlined so that its social expression would be able to support a viable political order.ý Though himself frustrated in the pursuit of power, Mawdudiýs ideas provided much of the means by which Khomeini did ride to power, and that many other fundamentalists are still using in their challenge to the state. Middle East Quarterly, June 1996 (Review Data Last Updated: 2008-04-17 09:34:38 EST)
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