❖ Introduction:
Maulana Abul A’la Maududi (رحمه الله), the founder of Jamaat-e-Islami and author of Tafhīm al-Qur’ān, is a prominent figure in the modern Islamic revivalist movement. While many praise his intellectual services to Islam, others—particularly scholars of ḥadīth and classical orthodoxy—have expressed disagreements with some of his individual views.
In this article, we present a balanced and principled overview of 12 areas where academic disagreement exists between Maududi and other Sunni scholars, particularly Ahl al-Ḥadīth.
✦ Maulana Maududi: Beliefs and Identity
➤ He is Sunni, muwaḥḥid, and committed to the Shariah.
➤ He is neither Shia nor part of a new sect.
➤ His movement for Iqāmat-e-Dīn (establishing the Islamic order) is not a new religion, just as the Ahl al-Ḥadīth movement is not.
➤ He is not to be declared kāfir or fāsiq on the basis of his ijtihād-based errors.
❖ 12 Key Scholarly Differences
Here are 12 scholarly disagreements with Maulana Maududi, derived from his writings and fatāwā, particularly those cited in Tafhīmāt, Dīnīyāt, and Khilāfah wa Mulūkīyyah:
① Using Rationalism (Dirāyah) Over Pure Narration (Riwayah):
– In “Madhhab-e-Iʿtidāl” (Moderate Approach), he sometimes prioritizes human reasoning in ḥadīth validation.
② Issue of Growing the Beard (Iʿfāʾ al-Liḥyah):
– Some of his opinions appear to differ from consensus views on its obligation.
③ Sunnah vs. ʿĀdah (Custom):
– His attempt to differentiate between the Prophet’s sunnah and habitual actions lacks precedent.
④ Belief in Imām Mahdī:
– He downplayed or reinterpreted the traditional belief in Imām Mahdī.
⑤ Interpretation of Dajjāl Narrations:
– Tendency toward allegorical interpretations rather than literal acceptance.
⑥ Qirāʾat al-Fātiḥah Behind the Imām:
– He showed reluctance on its obligation, differing from Ahl al-Ḥadīth view.
⑦ Saying Āmīn Loudly in Ṣalāh:
– Opposed the opinion that it should be vocalized after al-Fātiḥah.
⑧ Rafʿ al-Yadayn (Raising Hands in Ṣalāh):
– Rejected this Sunnah, which is authentically established.
⑨ Permissibility of Hunting with a Bullet:
– Gave fatwā of permissibility, but some questioned the sharʿī criteria.
⑩ Doubt in Accepting Authentic Narrations (e.g., Prisoners of Badr):
– Hesitation in accepting narrations from Sunan al-Tirmidhī.
⑪ Rejection of Authentic Ḥadīth Due to Reasoning:
– For example, narrations about Prophet Ibrāhīm’s three statements called “lies” are doubted due to conflict with rational perception.
⑫ Ambiguous Statements in “Dīnīyāt”:
– Certain expressions in the “Fiqh” section are unclear or misleading.
✦ On the Book “Khilāfah wa Mulūkīyyah”
➤ The book includes critical views on Caliph ʿUthmān (RA) and Muʿāwiyah (RA).
➤ Ahl al-Ḥadīth scholars do not agree with such positions and avoid divisive discourse regarding Ṣaḥābah.
➤ Maududi’s criticisms in this regard have been met with widespread opposition.
✦ Clarification: No Grounds for Takfīr
Imām Ibn al-Qayyim states:
❝One who rejects a ṣaḥīḥ ḥadīth due to perceived error or lying of its transmitter, he is neither declared kāfir nor fāsiq.❞
(al-Ṣawāʿiq al-Mursalah, 2/270)
➤ Therefore, even incorrect views in certain areas do not justify takfīr or declaring someone misguided.
✦ Recommended Approach
✔ Do not generalize judgment based on secondary views.
✔ Study Maulana Maududi’s books alongside classical texts.
✔ Maintain objectivity when reading critiques or endorsements.
✔ Use Qurʾān and authentic Sunnah as the final criterion.
✦ Scholarly Publishing Advice
If you wish to publish your own research on Maududi’s views:
➤ Reach out to Mawlānā ʿAbd al-Jalīl Raḥmānī for editorial guidance.
➤ Idārat al-Muṣannifīn may be a suitable publisher, provided the content is fair and avoids jargon or bias from Jamaat-e-Islami ideology.
✦ Example: Prophets and Rationality
➤ The ḥadīth of Sulaymān (AS) performing intimate acts with all his wives in one night is authentic.
➤ Such events are not irrational when one acknowledges prophetic miracles.
“It is not impossible for such things to occur for Prophets. Angels would complete the Zabūr recitation for Dāwūd (AS).”
(Makātīb Shaykh Raḥmānī to Mawlānā Amīn Atharī, p. 144-145)
❖ Conclusion
✔ Maulana Maududi was a committed Muslim with a sincere revivalist vision.
✔ His views deserve careful study—some are beneficial, others questionable, but none justify hostility or excommunication.
✔ As with all scholars, we apply the principle:
“كُلٌّ يُؤْخَذُ مِنْ قَوْلِهِ وَيُرَدُّ إِلَّا رَسُولَ الله ﷺ”
“Every individual’s statements may be accepted or rejected—except the Messenger of Allāh ﷺ.”
هٰذا ما عندي، والله أعلم بالصواب
