Maulana Maududi, Islam and Ideology: August 2018
Maulana Maududi, Islam and Ideology: August 2018
Maulana Maududi, Islam and Ideology: August 2018
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*Wajid Mehmood
** Waqar Ahmad
ABSTRACT
………………………………………………………………………………….
*
PhD Scholar in the Department of Political Science University of Peshawar
**
PhD Scholar in the Department of Political Science University of Peshawar.
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INTRODUCTION
Born to a lawyer father in Deccan, Indian Hyderabad in 1903, Maulana
Maududi's early education was done in home and tutors were employed
to teach him Arabic, Persian, Urdu and basic knowledge of Quran and
Hadith. Ahmad Hassan, Maulana Maududi's father, instill in him a
robust Islamic education and theology. He was neither sent to a
traditional Madrassa nor to a modern English school, but his curiosity
and interest in studies made him able to learn and acquire the
knowledge of English, Persian and Arabic by self-study. He was
blessed with the love for journalism and started serious writing even at
the age of fourteen. His early essays were related to the pride of the
Muslims, their glorious past and the need to restore the reputation of
the flecked Caliphate. At the very early age of Seventeen he started his
career as an editor of a weekly magazine known as Madina. It provided
a great opportunity to him, as he took full advantage from the
Newspaper library by improving Arabic grammar, understanding of
fiqah (Islamic jurisprudence), tafseer (Quranic exegesis), Arabic
literature, logic and even English. This unwrapped a new world for
him, as he stepped in the world of literature, history, philosophy and
social sciences. In the following years he got the editorship of daily
newspaper Taj and Jamiyat. The Jamiyat was the most popular anti-
British newspaper of the Muslims at that time. It was run by Jamiat
Ulema-i-Hind which was (politically) associated and closely allied to
Indian National Congress. He very deeply studied the present declined
situation of the Muslims and compared Islamic culture with the western
culture. He inquired about the reasons of the Muslims down fall and
hold an opinion that the Muslims have abandoned the book of
knowledge because of which they were dominated by the west. If they
return back to God and Quran they can re-gain their previous position
as masters of the world. During that time Maududi deepened his study
and understanding of the concepts and laws regarding war and peace in
Islam. He produced one of his outstanding books Al-Jihad fil Islam
which established his recognition as a scholar among the Muslims of
India. In the words of Zafar Ishaq and Khurshid Ahmad this book has
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FOUNDATION OF JAMAAT-I-ISLAMI
The different approaches and understanding of both JUH and Muslim
League regarding Muslim nationalism and other issues related to
(particularly) Muslims in India, made Maulana Maududi to think for
some other organized struggle. The need for providing an alternative
politico-religious leadership and an organization for the Muslims in
sub-continent was severely felt by Maulana Maududi. In the words of
Kenneth (1992), "different communal groups in India till late 30s have
organized their own political groups and organizations, but Muslims
did not have any of the consensual politico-religious organization of
their own. Therefore, they also needed to have an organization which
can provide them guidance not only in religious affairs but in the
political as well. Such an organization of the Muslims could level the
(political) playing field among different (communal) players and
rivals.10
Any such organization of the Muslims according to Maulana Maududi,
must strive for divine order on earth. He calls this iqamat-i-deen "the
establishment of religion" or hakumat-i-ilahiyya. For this purpose he
started work on building a new universal movement. Studying other
socio-political organizations of his time, he reached to the conclusion
that articulation and implementation of ideology are the basic
requirements for the success of any movement. This can only be done
by a committed and well organized political force.
Due to the people's and affiliates' commitment and the models, methods
and organizational strategies, Maulana Maududi was much inspired by
'fascism and communism', the two of his contemporary ideologies. He
has repeatedly given examples of the organizational brilliance of the
fascist and communist parties. He wanted to organize his own party on
the basis and principles of centralized system, organizational discipline,
ideological purity and wholehearted commitment. Such an organization
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to the divine laws and directions from the last revealed book of Allah
the Al-mighty and through uswa-i-hasana "the practiced way of
Prophet Muhammad". Islam is not just a name of a religion, it is a
Deen, a complete system of life. Religion is the amalgamation of
beliefs and set of rituals, primarily associated to individual's personal
life, while deen includes the collective life of a society also. It not only
supervises the religious, social, economic but political sphere of the
society as well. Islam as a deen has instructions and directions for all
spheres of society and the collective lives of the individuals. It includes
from inter-personal to inter-state affairs of politico-economic and social
to the laws and directives of war and peace, administration and
governance, architecture and art, and science and technology.12
Maulana Maududi’s inspiration of organizational commitment and
philosophy of life has similarities with the Marxists. For Marxists, life
is a constant evolutionary struggle. It is a struggle between the two
classes of haves and haves not. They believe that this continuous
struggle will ultimately change into a revolution and will establish a
socialist utopia. However, Maulana Maududi’s classes are not based on
matter and means of production (haves and haves not) rather it is
between ignorance (Jahillia) and knowledge. In other words the classes
are those of believers (Muslims) and non-believers. In the struggle
between these two classes, Muslims are/will ultimately heading
towards an Islamic utopia. Who so ever are against this noble cause and
goal, must be subdued. All the Batil systems of west must be
overpowered so as to dominate and promulgate Islam as the ultimate
way of life. Jamaat-i-Islami and the "holy community" the trained and
socialize affiliates of Maulana Maududi will play front runners’ role in
such a revolution.13
This polity "the Islamic utopia" will have a democratic system, but not
a western type democracy rather a theo-democracy. Maulana Maududi
has derived the essential systems of such a theo-democratic Islamic
utopia i.e. socio-political and economic systems from the holy Quran.
The three fundamental principles of Islam i.e. Tauheed, Risalat and
Khilafat, will be the base of the governance system of the polity.
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lived and cannot maintain and sustain for long. According to Maulana
Maududi government is the root cause of evil and reforming the
government means ameliorating the society.22 The masses are just to
follow the leaders, who due to their training can think logically and
rationally. They are responsible for bringing positive behavioral
changes in the people within a society and hence make them good
citizens and good Muslims. Such a revolution is also different from
other in the sense that it is not a struggle for any under/deprived class
of the society, rather it aims at providing leaders to the society. All the
issues and problems either socio-political or economic within a society
can effectively be resolved if the leaders are true Muslims and
effectively trained.
The two powerful and essential tools for furthering the cause of
revolution are education and propaganda. As revolution is to be brought
by a specific kind of people, that is the reason that the Jamaat-i-Islami
plan and policy is very much specific and address a particular group of
people and not the general masses. It fundamentally aims at winning
over the leaders of the society, taking over the state powers and
ultimately Islamizing the government and society. This is the reason
why Maulana Maududi has mixed religion and politics. He has
systematically interpreted and defined different modern day ideas,
concepts and symbols in such a way to fit in his political ideology. He
wanted to amalgamate the pristine politics of the prophet and his
caliphs’ time with the modern day politics. Islam as a deen has
instructions and guidance for all the people of all the times. Therefore,
the broader principles of Islam can be interpreted and re-interpreted
according to the circumstances and situations. He has used the
prevailing modern day framework for his political ideology so as to
cope with the needs and situation of his time.23
The theo-democracy concept of Maulana Maududi looks very similar to
the western democracy, yet some parts and concepts of it are not quite
clear. For example the process of consultation is ambiguous and
confusing. The khalifa who belongs to and represent all the people of
the polity, if wants to consult the people, who he has to consult? Also
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that any such consultation will be binding on the ruler or not? If yes,
how it will be possible for him to sum up all the advices of the citizens
of his polity? If not, why does he need to consult if there is no legal and
religious obligation on him?
Similarly, the modern day concept of the freedom of expression is also
an issue which needs more focus and clarifications. Islam, as Maulana
Maududi considers, needs total submission and obedience to the ruler
and all those who are in command. Anything spoken or any kind of
action against them is considered as fitnah, which is highly dis-
approved and not tolerated in any shape. So in such a situation what
can be the extent of the people's freedom of expression? Will they be
allowed to criticize the policies of the Islamic polity?
Maulana Maududi's theo-democracy or sharia guarantees equal
treatment of all the citizens based on the divine law which has only one
source of origin. Hence it cannot treat anyone with biasness and
subjectivity. It imposes checks and limits the authority of those who are
in-charge of the affairs of the state. On the other hand, the majority is
having authority according to the western concept of democracy. As the
legislature is having sovereignty (in majority states), therefore, the
elected members (or the majority party) is having limitless powers of
making laws of their choice. Hence just and equal treatment of all is not
possible. Maulana Maududi though has in detail described the different
aspects, functions and limits of essential state institutions within his
polity, yet the process of establishment of any such polity is not clear.
However, along with all the ambiguities in the establishment of Islamic
polity, he gives more roles to the citizens. If, according to Maulana
Maududi, the head of Islamic state enjoy the confidence of the common
masses, he has to carry on his duties as the head of the polity. But if he
loses their confidence, he has no legal and moral rights to rule over
them. This aspect of his political ideology shows that his concept of
theo-democracy is also having characteristic of evolutionary
perfection.24 Similarly the executive head of the polity must also be an
elected head, to be elected by the common masses through secret ballet.
However, not all the people can be elected to this office. Only a
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suitable person who has adequate knowledge of Islam and sharia and
have expertise in administration and organization can be elected as the
executive head "the Amir of the polity". He will be assisted by an
elected assembly "the Shura", who's advices are bound upon the amir
while administering the state affairs.25
The perfection of faith or Iman according to Maulana Maududi require
every Muslim to act upon the divine instructions and struggle for the
establishment of Hakumat-i-Ilahiya or iqamat-i-deen. Political struggle
is thus an integral part of iman. 26
CONCLUSION
Maulana Maududi is undoubtedly one of the founding fathers of the
contemporary Muslim political thoughts. He very effectively gave
language to political concepts, which, before him were unfamiliar to
the Muslims. His understanding and declaration of Islam as an all-
encompassing and inclusive system of life has produced everlasting
effects on the people striving for a system of governance based on
Islam. Similarly, his concept of sovereignty of God (Hakimiyyat-i-
Ilahiyya) was widely appreciated and adopted in the Muslim world. He
also effectively articulated the concepts of nationalism, secularism and
democracy. In his opinion these three elements of modern day western
society are the civilizational evils. His idea of theo-democracy is linked
with the khilafat or Khalifa with a limited sovereignty. The head of his
theo-polity is an elected, well learned, Muslim male citizen, who can be
removed by the people only upon not following the divine principles of
governance. Though some of his concepts related to Khilafat are having
confusion, yet, he is still having enormous impacts on different people
and organizations across the world.
REFERENCES
1
Maududi, Sayyed Abul A'la, Masla-e-Qaumiat, (Lahore: Islamic Publications, 1982
reprint); Syed Abul Ala Maududi, Musalman aur Mawjoda Siyasi Kashmakash,
(Lahore: Islamic Publications, 1938-1940)
2
Ahmad, Khurshid and Ansari, Zafar I, Islamic Perspectives, (Leicester: Islamic
Foundation, 1979), p. ix.
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Al-Azhᾱr:vol 4,Issue 1 MAULANA MAUDUDI, ISLAM AND IDEOLOGY (January. June 2018)
3
Maududi, Sayyed Abul A'la, Musalman aor Maujuda Siyasi Kashmakash, (Lahore:
Islamic Publications, 1938-40).
4
Haqqani, Hussain, Pakistan: Between Mosque and Military, (Lahore: Vanguard
Books, 2005), p.21.
5
Aziz, Khurshid K, Pakistan’s Political Culture: Essays in Historical and Social
Origins, (Lahore: Vanguard Books, 2001), p.262.
6
Qureshi, Ishtiaq H, Ulema in Politics: A Study Relation to the Political Activities of
the Ulema in South Asian Sub-Continent from 1566 to 1947, (Karachi: Ma'aref,
1972), p.352.
7
Haqqani. Pakistan: Between Mosque and Military. p.21
8
Nasr, Sayyed Vali R, The Vanguard of Islamic Revolution: The Jamaat-i-Islami of
Pakistan, (Berkeley: University of California Press, 1994), p. 115.
9
Qureshi, Ulema in Politics. p.352.
10
Jones, Kenneth W, Socio-Religious Reform Movements in British India, (Cambridge
University Press, 1992), pp. 87-121
11
Ahmad, Khurshid., & Ansar, Zafar I. Maulana Maududi: An Introduction to his Life
and Thought (Markazi Maktaba Islami, 2000).
12
An Introduction to the Jamaat-i-Islami Pakistan, (Lahore: Tarjuman-ul-Quran,
1978), p.5.
13
Nasr, The Vanguard of the Islamic Revolution.
14
Ahmad, Mumtaz. "The Jamaat-i-Islami and the Tablighi Jamaat of South Asia". in
Fundamentalism Observed, ed. by Martin E. Marty and R. Scott Appleby. (The
American Academy of Arts and Sciences, 1994), p.55.
15
Maududi, Sayyed Abul A'la, Islami Riyasat (The Islamic State), (Lahore: Islamic
Publications, 1969).
16
Aziz, (2001). Pakistan’s Political Culture. p.262.
17
Maududi, Sayyed Abul A'la, Khilafat o Malukiyyat, (Lahore: Idara Tarjuman-ul-
Quran, 2008), pp.22-26.
18
Binder, Leonard, Religion and Politics in Pakistan, (Berkeley: University of
California Press, 1962), p.160.
19
Sayyid Abul A’la Maududi. (2013). Islamic Civilization: Foundational Beliefs and
Principles. IPS Press. Islamabad, p. 09.
20
Sayyid Abul A’la Maududi. (2004). A Short History of the Revivalist Movement in
Islam. Islamic Publications Private Limited Lahore. P. 27
21
Nasr. (1994). The Vanguard of the Islamic Revolution.
22
Sayyid Abul A’la Maududi. (2003). Hukomat Buraye ya Bhalaye ka Sarchashma
(Urdu). Manshoorat Publishers Lahore. P. 2 to 4.
23
Ibid.
24
Maududi. (1969). Islami Riyasat. pp.363-368
25
Zaman, Muhammad Q, The Ulama in Contemporary Islam: Custodians of Change.
(Karachi: Oxford University Press, 2004), p.103.
26
Maududi. (1969). Islami Riyasat. p.350
36