Beliefs and Ideology Behind Maulana Maududi Books
Maududi committed himself to a transformative journey through the written word, pamphleteering, and delivering over a thousand speeches, all to shape Pakistan into an Islamic state. Beyond national borders, he grappled with issues spanning the broader Muslim world.
His grand vision involved becoming a Mujaddid, a figure dedicated to renewing the core of the religion. To him, this role carried profound responsibility, akin to that of a Prophet. Unlike previous renewals, Maududi’s ambition extended beyond the revitalization of Islam; he sought to propagate its genuine essence.
Post the Ottoman Empire’s demise, Maududi, disheartened, attributed the limited Muslim perspective as the root issue—a focus solely on Islam, neglecting a comprehensive way of life. To restore Islamic pride, he argued for perceiving Islam not just as a set of beliefs but as an all-encompassing way of living.
Maududi’s ideology bore the imprint of medieval theologian Ibn Taymiyya, accentuating the Sovereignty of God. Firm in his belief in the necessity of armed Jihad for contemporary Muslims, aligning with Sayyid Qutb’s advocacy for “universal Jihad.” Over time, Maududi and the Jama’at-e Islami distanced themselves from controversial notions, moving closer to orthodox Islam in a bid to broaden their support base.
Qur’an
Maududi held a unique perspective on the Quran, viewing it not merely as a religious text for passive reading or uncovering hidden meanings, as highlighted by Vali Nasr. Instead, he regarded it as a dynamic “socio-religious institution.” To him, the Quran wasn’t a collection of contemplative words but a practical guidebook demanding unwavering adherence. Maududi believed that by embracing its teachings, societal issues could find resolution, presenting it as a potent weapon against ignorance, falsehoods, and hostility.
In Maududi, the Quran wasn’t a silent manuscript but a catalyst for action. It didn’t just stimulate thought; it incited individuals to oppose falsehoods vocally. He envisioned it as a formidable force in a relentless battle against disbelief, immorality, and injustice. It attracted virtuous individuals, uniting them under the banner of truth, while simultaneously provoking troublemakers, compelling them to confront those upholding truth across the nation.
In his elucidation of the Quran, titled Tafhim-ul-Quran (maulana maududi Tafseer), Maududi introduced four key concepts—divinity (ilah), lord (rabb), worship (ibadah, extending beyond mere praise to active obedience), and religion (din). These concepts formed the bedrock of his understanding of the Quran and its profound significance.
Maulana Maududi Books on this Topic
- Tafheem ul Quran
- Quran Ki Chaar Buniyadi Istlahein
Islam
Maulana Maududi had a unique perspective on Muslims, viewing them not merely as followers of Islam but as entities encompassing the entire universe. According to him, being a Muslim meant adhering to Allah’s laws, extending beyond human affairs to include stars, planets, oceans, rocks, and atoms—all deemed “Muslim” for their compliance with their creator’s rules.
For Maududi, Islamic divine laws were all-encompassing, touching every facet of human life. Islam, he argued, was not just a religion but a comprehensive system spanning politics, economics, legislation, science, humanism, health, psychology, and sociology. It embraced everyone without discrimination based on race, color, or language.
While drawing from Ibn Taymiyya’s thoughts on apostasy, Maududi emphasized that being a Muslim wasn’t solely about beliefs but also about actions. Rejecting Islam, even if one’s words seemed “Muslim,” meant opposing the truth.
Maududi set a high standard for being a Muslim, requiring more than just reciting the shahada or being born into a Muslim family. He excluded the pursuit of “knowledge of God” from Islam, defining a Muslim as a “slave of God” obligated to absolute obedience.
Despite his stringent criteria, Maududi advocated for the death penalty for apostasy, citing unanimous agreement among early Muslims, schools of fiqh, and Sharia scholars throughout Islamic history.
Maududi’s primary focus was on the cultural aspects of Islam, aiming to safeguard customs, language, and dress against perceived threats like women’s emancipation, secularism, and nationalism. He envisioned Islam as the global religion, offering a remedy for humanity’s challenges.
However, Maududi’s views faced criticism from many Muslims and scholars who disagreed with his perspective. He lamented that only a small fraction truly understood Islam and idealized the early years of Muslim society, considering much that followed as un-Islamic, except for intermittent religious revivals. He viewed Muslim philosophy, literature, arts, and mysticism as impure, diverting attention from the divine.
Maulana Maududi Books on this Topic
- Deeniyat by Maulana Maududi
- Let us be Muslim
- Khutbat: Fundamentals of Islam
- Towards Understanding Islam
- Islamic way of Life
Hadith
Maududi presented a distinct perspective on the transmission of hadiths, the sayings and actions of the Islamic prophet Muhammad, vital to Islamic law. Typically, hadith authenticity relies on the assessment by generations of scholars, considering factors like the chain of oral transmission (isnad) and narrator reliability.
In contrast, Maududi proposed a unique approach. He asserted that through dedicated study and practice, one could intuitively comprehend the Holy Prophet’s wishes. This intuitive understanding, according to him, allowed for the judgment of whether a specific hadith genuinely originated from the Holy Prophet.
Unlike traditional scholars, Maududi argued that the conventional emphasis on the chain of transmission (isnad) had overshadowed the significance of the content (matn) of the hadith. He emphasized the importance of evaluating both aspects thoroughly.
Moreover, Maududi raised doubts about the reliability of the prophet’s companions as hadith transmitters. Recognizing their human weaknesses and occasional conflicts, he departed from the traditional view, revealing his critical stance on the evaluation and transmission of hadiths.
Sunnah
Maududi explored various essays on the Sunnah, encompassing the customs and practices of Muhammad. His approach aimed to strike a balance between the rigid beliefs of conservative Islamists, who advocated unwavering adherence to the prophet’s Sunnah in all aspects, and historical accounts that portrayed Muhammad making mistakes, along with instances where his followers did not always comply with his advice.
Maududi introduced a nuanced perspective. He argued that the Quran acknowledged mistakes made by Muhammad but viewed them not as manifestations of the prophet’s human weaknesses. Instead, Maududi asserted that these instances showcased God monitoring Muhammad’s behavior and rectifying even minor errors. He concluded that, theoretically, the Prophet’s prophetic and personal capacities are distinct. However, in practice, it is neither practical nor permissible for mortals to differentiate between the two. Thus, Maududi emphasized that Muslims should not disregard any aspect of the Sunnah, recognizing its comprehensive significance.
Women
Maududi held a firm stance on Western influence in Islam, pinpointing the increased visibility of women in public spaces like bazaars, colleges, theaters, and restaurants as a major threat to morality.
He advocated for traditional roles for women, highlighting their primary responsibilities as managing households, raising children, and ensuring their husbands’ comfort. Maududi supported the idea of women being covered and separated from men, expressing a preference for complete veiling when they ventured outside their homes.
Regarding gender interactions, Maududi advised men to refrain from looking at women outside their immediate family circle and discouraged forming friendships with women beyond that group. He also opposed birth control and family planning, viewing them as a defiance of nature and a lack of faith in God’s plan for human population growth.
In the realm of politics, Maududi rejected the notion of women being leaders or legislators, contending that Islam deemed active participation in politics and administration unsuitable for women. Instead, he suggested the establishment of a separate all-woman legislature to address women’s welfare issues and critique general matters without having voting rights.
Maulana Maududi Books on this Topic
- Pardah and the Status of Women in Islam
Music
Maududi believed that enjoying music and dancing was not good for society. He thought it was wrong to ignore Islamic rules and indulge in luxury, alcohol, and drugs. He also disapproved of people who constantly sought entertainment from musicians, dancers, drummers, and those who made musical instruments.
Economics
In 1941, Maududi delivered a significant talk titled “The Economic Problem of Man and its Islamic Solution,” recognized as a cornerstone in contemporary Islamic economics. Despite being hailed as a pioneer in modern Islamic financial thought and credited for establishing the foundations of Islamic economics, Maududi had a unique perspective.
He believed that Islam was more concerned with cultural matters than the intricacies of wealth creation and circulation. Unlike those advocating for a new economic science or relying on experts, Maududi dismissed these as modern-age problems. Nevertheless, he argued that Islam, as a comprehensive system, possessed a Shariah-based economic plan surpassing other systems.
In Maududi’s view, capitalism represented a problematic economic system, promoting saving and investment, which he deemed detrimental, leading to overproduction and economic chaos. On the other hand, socialism concentrated excessive power in the government, resulting in people becoming slaves. Maududi attributed poverty and exploitation to the wealthy not adhering to Shariah law.
His vision for an ideal Islamic society aimed to minimize government interference in the economy, relying on the virtue and honesty of the people. Maududi proposed a distinctive economic system, positioned between capitalism and socialism, free from their drawbacks, guided by Shariah law.
However, he acknowledged that the realization of an Islamic economy required an educational revolution to instill virtue and garner support for Shariah law. This approach faced challenges, particularly against more immediate and tangible ideas from populist and socialist programs.
Maulana Maududi Books on this Topic
- Economic System of Islam
Banning of Interest
In the realm of Islamic laws concerning wealth and finances, Maududi stressed the elimination of interest on loans (riba). Some attribute this emphasis to the dominance of Hindus in the money-lending trade during British India.
Maududi vehemently opposed any form of interest on loans, deeming it un-Islamic riba. He argued that globally, moneylenders and banks exploited the poor, farmers, and low-income individuals, with a significant portion of laborers’ earnings falling into the hands of moneylenders, leaving them with meager sustenance.
Highlighting the Quran’s stern stance against interest, Maududi rejected the concept of a “reasonable rate of interest,” asserting that even the smallest interest was unacceptable in Islam. He predicted that over time, rates would inevitably escalate, resulting in the exploitation of entrepreneurs by capitalists.
To replace interest-based finance, Maududi proposed “direct equity investment” (Profit and Loss Sharing), believing it would support socially beneficial projects such as low-income housing, neglected by conventional finance in favor of more commercially profitable ventures. In a bid to discourage interest charges, he suggested severe penalties, including the death penalty for repeat offenders.
Critics, including Feisal Khan, pointed out that Maududi’s perspective on interest-based finance resembled the historical relationship between South Asian peasants and village moneylenders, lacking an explanation of how direct equity finance would lead to increased investment in socially beneficial projects.
Maulana Maududi Books on this Topic
- Sood by Syed Abul Aala Maududi
Islamic State
Maulana Maududi, a central figure in shaping the concept of the “Islamic state,” left a lasting impact with his influential work, “The Islamic Law and Constitution” (1941). Beyond politics, his vision profoundly shaped both ideology and practice, particularly in the realm of Sharia governance.
After the establishment of Pakistan, Maududi ardently worked towards transforming it into an Islamic state. His vision included the implementation of Sharia as the basis for societal norms, envisioning the elimination of usurious banks, gender segregation, mandatory hijab, and stringent penalties for offenses. His conceptualization of the Islamic state aimed for a delicate balance between “Islamic Democracy” and unwavering divine adherence, evolving over time from immediate Islamization to a more gradual societal shift.
Maududi’s three foundational principles—tawhid, risala, and khilafa—served as the bedrock for every aspect of human life within the Islamic state. The extensive influence of the state resonated with these principles, acknowledging God’s sovereignty as the ultimate source of all law.
Coining the term “the democracy,” Maududi envisioned a distinctive leadership dynamic where the entire Muslim community, rather than a traditional caliph, held authority. His Islamic democracy, distinct from Western models, emphasized divine sovereignty over human legislation. In essence, Maududi’s enduring influence lies in his intricate vision of an Islamic state, seamlessly blending divine principles with societal governance.
Maulana Maududi Books on this Topic
- System of Government Under the Holy Prophet
- Khilafat o Malukiyat
- Islamic Law and its Introduction in Pakistan
Rights
Maududi encouraged a perspective on life where nothing was considered entirely “personal and private.” Despite condemning nationalism as a divisive Western concept that perpetuates imperialist supremacy, Maududi aimed for a delicate balance between collective consciousness and personal freedom within his envisioned Islamic state. Having experienced incarceration as a political prisoner, he developed a keen interest in basic Human Rights in Islam, due process, and freedom of political expression.
In one of the Maulana Maududi books “Islamic concept of human rights“, Maududi firmly opposed governmental intrusion into personal lives, aligning with Islamic principles that view such actions as a root cause of political unrest. According to him, the fundamental human right under Islamic law involved advocating for an Islamic order and living within it. However, this right did not extend to dissenting against rulers or challenging their authority. Maududi thus presented a nuanced stance, emphasizing individual liberties while reinforcing the cohesive fabric of an Islamic societal framework.
Maulana Maududi Books on this Topic
- Human Rights in Islam
- Islamic concept of human rights
- The Rights of Minorities in the Islamic State
Jihad
Maududi’s initial significant work, “Al-Jihad fil-Islam” (“Jihad in Islam”), gained widespread attention in 1927 when he was just twenty-four. In this piece, he passionately presented Islam as an all-encompassing force, envisioning the Islamic state as not confined to the ‘homeland of Islam’ but destined for the entire world. According to Maududi, Jihad, far beyond combat, served as a tool to eradicate global un-Islamic governance, paving the way for a universal Islamic state.
Advocating for a comprehensive Islamic state benefiting humanity, Maududi’s concept of Jihad extended beyond violence, encompassing support from those not directly engaged in combat, emphasizing non-violent efforts. Acknowledging the destructive consequences, he underscored the Islamic principle of enduring a lesser loss to prevent a greater one. Maududi distinguished authentic Jihad from extremist misinterpretations, condemning actions conflicting with Islamic core values.
In contrast to peers like Ayatollah Khomeini, Maududi adopted a measured stance on Jihad, stressing responsible declarations by recognized Muslim authorities rather than religious leaders. Even during a 1948 ceasefire with India, he opposed initiating Jihad in Kashmir, emphasizing the necessity for such proclamations to come from established Muslim authorities.
Maulana Maududi Books on this Topic
- Al Jihad fil Islam
FAQ’s
1. Who was Maulana Maududi, and what was his significance in Islamic history?
Maulana Maududi, whose full name is Syed Abul Ala Maududi, was a prominent Islamic scholar, philosopher, and political theorist. He played a pivotal role in shaping modern Islamic political thought.
– Maududi founded the Jamaat-e-Islami, a significant Islamic political organization.
– His works laid the foundation for contemporary Islamist movements globally.
– Maududi’s emphasis on the comprehensive nature of Islam influenced political ideologies in Muslim-majority nations.
2. What were the key principles of Maududi’s Islamic state?
Maududi envisioned an Islamic state governed by Sharia law, guided by the principles of Islam. His vision had distinct characteristics.
– The Islamic State was both ideological and comprehensive.
– It aimed to establish an Islamic democracy based on divine principles.
– Maududi’s principles emphasized the oneness of God, prophethood, and the caliphate.
3. How did Maududi view the role of non-Muslims in the Islamic state?
Maududi’s perspective on non-Muslims within the Islamic state was shaped by his interpretation of Islamic principles.
– Non-Muslims were considered a minority in the broader universe.
– Maududi believed only humans and jinn had free will, with non-Muslims choosing to disobey divine laws.
– His vision promoted inclusivity, welcoming everyone without discrimination based on race, color, or language.
4. What was Maududi’s stance on apostasy, and how did he define a true Muslim?
Maududi had a strict stance on apostasy and a nuanced definition of what constituted a true Muslim.
– Maududi emphasized that being a Muslim was not just about beliefs but also actions.
– According to him, a Muslim was a “slave of God,” requiring absolute obedience.
– Leaving the faith, in Maududi’s view, warranted the punishment of death, aligning with early Muslim consensus.
5. How did Maududi contribute to preserving Islamic culture, and what were his criticisms of post-Islamic societies?
Maududi’s contributions extended beyond theology to cultural preservation and critique of post-Islamic societies.
– His focus on cultural aspects aimed to preserve Islamic customs, language, and dress.
– Maududi criticized post-Islamic societies, considering much of their cultural and intellectual output as un-Islamic.
– He envisioned Islam emerging as a global religion, capable of addressing humanity’s challenges.
In summary, Maulana Maududi’s legacy encompasses his role in Islamic political thought, his vision for an Islamic state, his views on non-Muslims, his strict criteria for being a true Muslim, and his efforts to preserve Islamic culture while critiquing societal deviations.
