This excerpt is taken from the book compiled by Hakim Ajmal Khan Sahib "Recognize Jamaat-e-Islami" .
By Maulana Hafiz Muhammad Gondalvi, may Allah have mercy on him
It is as clear as daylight that the source of religion (which is the collection of beliefs, acts of worship, ethics, and transactions) consists of four things:
[1] The Book of Allah
[2] The Noble Hadith
[3] The consensus of the Ummah, whose authority is found in the Book and Sunnah.
[4] Sound analogy.
Among these, the primary sources are the Book and Sunnah. Consensus and analogy are dependent on these two. The Book of Allah is the text, and the Hadith is its explanation and clarification. Consensus is essentially the name of the method of practice. Analogy generally refers to subtle reasoning. The scholars of Hadith have extensive expertise in preserving Hadith and deriving rulings from it. In the detailed investigation of essential issues and the refinement of the levels of rulings, the scale tips in favor of the experts in Hadith extraction.
All jurists are included among the mujtahids and senior scholars of Hadith. They are of two types: one are the experts in Hadith extraction, and the other are the people of Hadith.
The group that follows this method in taking and understanding disputed issues (that is, first referring to the Book of Allah, then to the Hadith, because the authority of consensus also depends on these two), then paying attention to the sayings of the Companions. If there is agreement among them, then that is accepted; otherwise, the saying that is closer to the Book and Sunnah is taken. If no answer is found even then, the saying is taken where there is no difference between the original and the branch; this is the methodology of the people of Hadith.
And the group that, in matters of issues, refers to a mujtahid and seeks answers to disputed issues according to his method is called the people of Hadith extraction. This group gradually becomes affiliated with one of the previous mujtahids.
Since the people of Hadith have a general method of reasoning, that is, they do not consider the method of any particular mujtahid as correct based on deduction. Rather, in the search for the reality of the matter, they take the same source as the method of the mujtahid. Therefore, they do not consider the detailed investigation as permanent Shariah.
However, they benefit from the method of the people of Hadith extraction based on strong conjecture when necessary. In reality, both groups desire the same goal, that is, to know the will of the Lawgiver.
Just as there are two types of the Ummah in the method of reasoning:
[1] One is Ahl al-Hadith
[2] And the other is Ahl al-Takhreej
There are also two types in terms of beliefs.
[1] One is Ahl al-Haqq
[2] And the other is Ahl al-Hawa.
Ahl al-Haqq are those whose beliefs are based on the Quran, Sunnah, and consensus.
Ahl al-Hawa are those whose beliefs include personal insight and opinions, and matters adopted by philosophers, and they interpret any verse or hadith that, in their view, contradicts reason, insight, and philosophy.
There are also two groups in terms of politics.
[1] One is Ahl al-Haqq who refer to the Quran and Sunnah in this matter.
[2] The other are those who, instead of the Quran and Sunnah, try to imitate the systems of Europe and Russia. These are the people of falsehood in politics. Ahl al-Hadith and Hanafi, etc., consider the Quran and Sunnah as the basis in beliefs and politics. The difference is only in the method of reasoning. Among both groups, there are fewer who strictly adhere to the sect, and more who act wrongly; the difference is in scarcity and abundance.
Islam has not designated anything other than Islam itself as the central criterion for being called or becoming a Muslim. No consideration is given to race, lineage, color, homeland, or language. Even migration and support (which had created a formal distinction by the names of Muhajir and Ansar) cannot form a group that can be considered a substitute for Islam. Similarly, piety and righteousness cannot be the basis for such a group. Rather, the Islamic belief itself can be considered the central thing, which is clearly established from the Book and Sunnah.
Although action is necessary, its necessity is not equal to the necessity of belief. Therefore, it cannot be considered the center for the Islamic community. Here, action means doing deeds, not the commitment to follow, because the commitment to follow is essential for faith and salvation.
Now if any sect rises claiming a particular characteristic that distinguishes it from other sects, then in that case the general name holds no meaning except a negative one. Only in this case does a new sect not have the right to name its group as the Islamic group. So the sect that names its group the Islamic group is actually declaring the previous sects as non-Muslim. That is, their groups are not Islamic groups. For example, nowadays the Mawdudi sect names its group, which they consider pure Islam, as the Islamic group.
Denying the name Islamic group to other sects is understood as an implication of their chosen name. In some of their statements, this is explicitly mentioned. From this, the status and position of other sects according to them can be understood.
In their view, the Muslims of India have been presented with a clear argument. Now they have only two paths: either accept this movement or reject it like the Jews.
Reference: For example, it is in Rudad-e-Jamaat-e-Islami Part Two, page 13
❀ At this point, I want to say something very clearly: when an invitation like ours arises within a Muslim nation, it puts them through a very severe test. As long as some scattered elements of truth come mixed with falsehood, a Muslim nation has a reasonable cause not to accept or support them, and this excuse remains acceptable. But when the whole truth is fully exposed and presented in its pure form, and the nation claiming Islam is invited towards it, then it becomes inevitable for them either to support it and rise to perform this service, which is the original purpose of the birth of the Muslim Ummah, or to reject it and take the same position that the Jewish nation had taken before. In such a case, no third path remains for that nation besides these two.
Maududi Sahib has presented his point of view regarding the acceptance and rejection of his movement.
Now below, the nature and purpose of this movement are explained in their own words. They say:
"Generally, the movements that have arisen among Muslims and are ongoing, first one should keep in mind the fundamental difference between those and this movement. Firstly, in those either some part of Islam or some worldly objective has been taken to form the movement, but we are rising with Islam and the true Islam. And the whole of Islam itself is our movement.
Secondly, in those, the organizational structure is made in the manner of various worldly associations and parties. But we are adopting the same system of organization that was initially established by the Messenger of Allah, peace be upon him."
Reference: (Rudad Jamaat-e-Islami)
❀ From the above statement, it is understood that according to Maududi Sahib, his call is a comprehensive call, like the calls of other religions. Because every religion, whether Islamic sects like Sunni or non-Sunni, Ahl-e-Hadith or Hanafi, includes everything in its religious constitution. But according to Maududi Sahib, no other sect's call is comprehensive. Perhaps he thinks that since they do not have an organization, it is only preaching. Therefore, their struggle for growth and the establishment of divine government is not involved. Even if there is an organization, its purpose is only preaching and propagation for the establishment of divine government. The answer to this concern will be mentioned later. Here, it is only intended to state that the name Islamic Jamaat is a satire for other sects, implying that they are not Islamic but rather a reference to their being like Jews.
After this brief discussion, now we write something about Maududi's ideology. For thirteen hundred years, Ahl-e-Sunnat (Ahl-e-Hadith) have understood that worship means prayer, fasting, pilgrimage, remembrance, recitation of the Quran, and other acts of reverence, but Maududi Sahib has diminished their status. The real worship is said to be something else. And these acts of reverence are considered as exercises or training courses for that.
Repeated mistakes due to misunderstanding the meaning of worship:
Worship is the primary purpose of human creation. As mentioned in the Holy Quran:
[وَ مَا خَلَقۡتُ الۡجِنَّ وَ الۡاِنۡسَ اِلَّا لِیَعۡبُدُوۡنِ]
Translation: I have only created the jinn and mankind to worship Me.
Reference: (Surah Adh-Dhariyat:56)
The purpose of the Prophets' missions and the fundamental issue of the heavenly scriptures is this. Therefore, stumbling on this issue leads to errors in understanding the two opposing realities of faith and disbelief. This very grave mistake causes deviation in the intellectual system. Because of this, from the beginning of time, the Kharijites and Mu'tazilites have stumbled and declared all major sinners as eternal inhabitants of Hell. Some have gone to such extremes that they have declared it obligatory to fight anyone who does not hold this belief. Others have gone further and said that those who do not fight them are also disbelievers.
This mistake is of such a nature that it changes the entire system of human struggle. For this reason, we considered it necessary to clarify the true reality so that the common people, and even the elites who are essentially like the common people in reality, do not fall into error. Although we do not expect some hostile people and their rigid followers to bother with reflection and thought, some researchers who are trapped by superficial views, if they engage in reflection and thought, will be helped to understand the true matter. وماعلینا إلا البلاغ
"The straight path to advance towards this goal is the same path that the Messenger of Allah, peace be upon him, adopted. That is, people should be invited towards guidance and the true religion. Then those who accept this invitation and dedicate their servitude and obedience solely to Allah, abandoning other obediences that compete with obedience to Allah, and make God's law the law of their life. A strong group of such people should be formed. Then this group should engage in a great struggle (jihad) to establish the true religion, using all possible moral and material means. Until the power of all those obediences, which are based on other obediences besides Allah's, is broken, and the entire system of obedience is dominated by that guidance and the true religion."
Reference: (Muslim and the Current Political Struggle, pp. 116-117)
In this passage, the argument for the correctness of the chosen method is that this method was adopted by the Messenger of Allah, peace be upon him. Therefore, it is true. However, it does not consider among which people and under what circumstances this method was adopted. Is there any other method that can be followed?
Therefore, we want to clarify that the method you adopted was for the initial invitation when addressing disbelievers. But in the current circumstances, the invitation is for reforming the condition, where the addressees are Muslims. There is a difference in the nature of the invitation in these two cases. The invitation of Musa (Moses), peace be upon him, was a reformative invitation for Bani Israel. He did not discriminate among the people but organized everyone, whether righteous or unrighteous. And he appointed a leader (naqib) over each tribe. The condition of these leaders was such that out of twelve (12), only two (2) remained, Musa (peace be upon him) said:
❀ [فَافۡرُقۡ بَیۡنَنَا وَ بَیۡنَ الۡقَوۡمِ الۡفٰسِقِیۡنَ] Separate us from the sinful people.
Reference: (Al-Ma'idah:25)
Allah Almighty also said:
❀ [فَلَا تَاۡسَ عَلَی الۡقَوۡمِ الۡفٰسِقِیۡنَ] Do not grieve over the sinful people.
Reference: (Al-Ma'idah:26)
And there were people in Jamaat-e-Islami who requested Musa (peace be upon him) to make a god for them.
❀ [اجۡعَلۡ لَّنَاۤ اِلٰـہًا کَمَا لَہُمۡ اٰلِـہَۃٌ] Make for us a god like they have gods.
Reference: (Al-A'raf:138)
And some said:
❀ [لَنۡ نُّؤۡمِنَ لَکَ حَتّٰی نَرَی اللّٰہَ جَہۡرَۃً] We will not believe in you until we see Allah openly.
Reference: (Surah Al-Baqarah:55)
Many people continued to worship the calf and sought to kill Harun (Aaron), peace be upon him.
❀ [وَ کَادُوۡا یَقۡتُلُوۡنَنِیۡ] They were about to kill me.
Reference: (Surah Al-A'raf:150)
And they caused distress to Musa (peace be upon him), until Musa (peace be upon him) said:
❀ [لِمَ تُؤۡذُوۡنَنِیۡ وَ قَدۡ تَّعۡلَمُوۡنَ اَنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ] Why do you harm me while you know that I am the Messenger of Allah?
Reference: (Surah As-Saff:5)
❀ From these verses, it is understood that in the group of Musa (peace be upon him), all kinds of people, righteous and unrighteous, were included. He did not select only the best. This shows that there is a difference between reforming Muslims and non-Muslims. When a nation is Muslim, everyone should be included in the group without discrimination.
❀ Another point is that if a non-Muslim nation is enslaved, efforts should first be made for its freedom. And in the war for freedom, all individuals, righteous and unrighteous, can be included. Because the root of all corruption is actually slavery. Therefore, it should be prioritized. The first thing Musa (peace be upon him) said to Pharaoh was:
[اَنۡ اَرۡسِلۡ مَعَنَا بَنِیۡۤ اِسۡرَآءِیۡلَ] Send with us the Children of Israel.
Reference: Surah Ash-Shu'ara, Ayah: 17
The Messenger of Allah, peace be upon him, also included sinners in the group, although he did not consider them deserving of salvation in the Hereafter.
In a hadith, it is said:
[ثلاث من أصل الإيمان، الكف عمن قال لا إله إلا الله ولا نكفره بذنب ولا نخرجه من الإسلام بعمل، والجهاد ماض منذ بعثني الله إلى أن يقاتل آخر أمتي الدجال، لا يبطله جور جائر ولا عدل عادل والإيمان بالأقدار] Three things are the foundation of faith: to stop at the belief in لا الٰہ الا اللہ, not to call a person a disbeliever because of any (non-kafir) sin, and not to expel anyone from Islam because of any act (not expelling from Islam). And jihad continues from my mission until the last part of my Ummah fights the Dajjal. The oppression of the tyrant (leader) and the justice of the just (leader) do not stop it.
Belief in predestination.
Reference: (Abu Dawood:2532)
Indeed, even hypocrites remain within the apparent rulings of Shariah, although in the Hereafter they will be in the lowest level of Hell. A Muslim is their heir, and they are his heir. Their marriage is not broken, and they remain with Muslims in battle. Maududi Sahib has ignored all these matters.
The approach you have adopted by following the philosophers does not enter into the command and benefits of rulings, the original knowledge (core of knowledge). It is only one type of colorful, nature-attracting thing. Its pursuit is permissible only to the extent that it does not necessarily contradict the established texts. Otherwise, it proves to be a precursor to heresy and atheism.
Form of Logical Connection:
It is said that Islam is not merely a collection of scattered thoughts and scattered methods of action, as if various things have been brought from here and there and assembled. Rather, it is a formal system based on a few principles. From its major components to the smallest details, everything has a logical connection with its fundamental principles.
Islam’s Political Theory:
In another place, he states that religion is essentially the name of governance, Shariah is the law of this governance, and worship is the adherence to its laws and regulations.
Reference: (Khutbat: p. 217)
Regarding prayer, fasting, and remembrance, he says: This is the reality of worship, which people have understood merely as prayer, fasting, and recitation of tasbih and tahleel, and that it has nothing to do with worldly affairs. However, in reality, fasting, prayer, Hajj, zakat, and remembrance and tasbih are training courses that prepare a person for this greater worship.
Reference: (Tafheemaat: p. 56)
From the above statements, the following points become clear:
[1] There is a logical connection in all matters of Islam.
[2] If there is no logical connection, then these matters would be scattered thoughts.
[3] The logical connection depends on the form mentioned.
[4] Prayer, fasting, tasbih, and tahleel are training courses for worldly affairs.
[5] Adherence to rulings in worldly affairs is a significant matter.
[6] Shariah is the name of the law of governance.
[7] Worship is the adherence to its regulations and laws.
[8] Religion is the name of governance.
❀ Religion, which is the name of the collection of beliefs, worship, ethics, and transactions, should be understood in its components as things beneficial for the reformation of this world and the hereafter. Considering their stated logical connection unnecessary, and the reformation of all these matters being beneficial in both worlds, creates a kind of logical connection among them. For logical connection, it is not necessary to try to connect them with each other in a specific form. Due to Maududi Sahib’s mistake, it was assumed that the connection that came to his mind is the only correct one, and there is no other connection. And having a connection is also necessary. This mistake is like how nowadays some people distort the apparent meanings of the Holy Quran and start to derive such distant meanings that are not supported by the meanings stated by the Salaf, but are merely unclear forms of new interpretations and considerations. Although to some extent these can be tolerated as considerations, mentioning them to create continuity in the Quranic text is a kind of distortion. There is no doubt that among the differences regarding whether there is a connection in the events of the Holy Quran, the correct view is that there is a connection. But to prove the connection, no change should be made in the apparent meanings of the Holy Quran because the interpretation of the Quran is established from the Salaf, and the connections they mention are not narrated from them. Therefore, it is necessary not to mention an unestablished matter in such a way that it requires changing an established reality. The same applies to logical connection. In many rulings of the Quran and Sunnah, they should not be established in the way this stated logical connection has been done, that prayer, fasting, remembrance, tasbih, and tahleel are considered minor and non-essential worship, and the major worship and essence is considered something else.
Since Maududi Sahib views all issues through this lens, the effect is evident in all his writings, whether related to politics or organizational matters.
When he mentions renewal (tajdeed), since previous renewers did not make any significant change in the essence of religion (governance), no perfect renewer is seen. Only in the movement of Maulana Ismail Shaheed (may Allah have mercy on him) and his spiritual guide Syed Ahmad Barelvi (may Allah have mercy on him) do they find a model because they established a model of Islamic governance, although they ultimately failed.
[2] He says that if this logical connection does not exist, Islamic rulings would be scattered thoughts. That is, if there is a logical connection, then these matters are the true essence of the matter; otherwise, they become mere thoughts. According to Maududi Sahib’s theory, if a matter is seen through his perspective, it becomes reality; otherwise, it remains a thought. However, the absence of logical connection causes dispersion only when there is no comprehensive matter among them. The lack of knowledge of a comprehensive matter does not necessarily lead to their negation.
[3] Maududi Sahib, in his view, understands the logical connection among the principles, pillars, and small details of Islam as follows:
[1] Islam is an economic and political system.
[2] Prayer, fasting, remembrance, etc., are training courses.
[3] In belief, it is mentioned that the ruler and the one to be obeyed is only Allah.
Thus, it is written.
"Briefly, I want to impress upon your mind that the invitation of Islam to monotheism and God-worship was not merely an invitation to a religious belief in the sense that other religious beliefs are invited. Rather, in reality, it was an invitation to a social revolution. Its direct impact was on those classes who, under the guise of religion, became priests, or under the guise of politics, became kings, chiefs, and rulers, and under the guise of economics, became traders, moneylenders, landlords, and contractors, and made the common people their slaves."
Reference: (Tafheemaat: p.67)
In one place it is written:
"However, what has made this obstacle in the way of Islam even more severe is our... soulless religiosity, which is nowadays being mistaken for Islam. The first fundamental flaw of this soulless religiosity is that the beliefs of Islam have been reduced to mere dogmas of a religion. Whereas they are the complete philosophy of society and the logical foundation of a system of civilization. Similarly, its acts of worship have been reduced to mere rituals and austerities. Whereas they are the means to strengthen and stabilize the mental and moral foundations upon which Islam has built its social system. The result of this process of distortion is that people do not understand why these beliefs and acts of worship are necessary to run a political, economic, and civilizational agenda."
Reference: (Muslim and the Current Political Struggle: p.3)
After understanding this logical connection, Maududi Sahib understood Islam in the following way:
First, he took the fundamental principle, the Kalima Tayyiba "لا إلہ إلا اللہ".
[1] The meaning of Ilah is taken as the object of worship (as is commonly known).
[2] And the meaning of worship is obedience.
[3] Since obedience means compliance with commands, it is concluded that sovereignty belongs exclusively to Allah.
[4] The system of life established by the Prophets (peace be upon them) is also centered on this belief. From this, it is understood that the main purpose of the coming of the Prophets (peace be upon them) is the establishment of divine governance.
[5] And striving for its establishment is the real worship. The pillars of Islam, which appear as forms of ritual worship, are not the real worship but training courses for the real worship.
Since the purpose of the Prophets' (peace be upon them) mission is the establishment of divine governance, the main achievement of a Mujaddid (reviver) should also be to revive Islam anew from the masses of ignorance. From this, it is concluded that the position of the Mujaddid is vacant. The matter worthy of investigation here is: what is the reality of worship?
Is Worship Only Obedience?
"Worship" is actually the name of a specific kind of reverence. That is, the reverence which is performed with the thought that the honored one is my reliever of difficulties or fulfiller of needs. The fulfillment of needs or relief from difficulties through unseen power or irresistible intercession is meant.
In the Holy Quran, it is stated:
❀ [وَ قَالَ رَبُّکُمُ ادۡعُوۡنِیۡۤ اَسۡتَجِبۡ لَکُمۡ ؕ اِنَّ الَّذِیۡنَ یَسۡتَکۡبِرُوۡنَ عَنۡ عِبَادَتِیۡ سَیَدۡخُلُوۡنَ جَہَنَّمَ دٰخِرِیۡنَ]
Your Lord said, "Call upon Me; I will respond to you." Indeed, those who disdain My worship will enter Hell humiliated.
Reference: Surah Ghafir: 60
At the beginning of the verse, the mention is of supplication, i.e., asking. And at the end of the verse, it is called worship. This means that the reverence which aims at relief from difficulties and fulfillment of needs is worship. In a noble hadith, it is stated:
"الدعاء هو العبادة" Worship is actually the name of asking.
Similarly, elsewhere it is said:
❀ [وَ مَنۡ اَضَلُّ مِمَّنۡ یَّدۡعُوۡا مِنۡ دُوۡنِ اللّٰہِ مَنۡ لَّا یَسۡتَجِیۡبُ لَہٗۤ اِلٰی یَوۡمِ الۡقِیٰمَۃِ وَ ہُمۡ عَنۡ دُعَآئِہِمۡ غٰفِلُوۡنَ]،[ وَ اِذَا حُشِرَ النَّاسُ کَانُوۡا لَہُمۡ اَعۡدَآءً وَّ کَانُوۡا بِعِبَادَتِہِمۡ کٰفِرِیۡنَ]
Who is more astray than one who calls upon those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware? And when mankind are gathered, they will be his enemies and will deny his worship.
Reference: Surah Al-Ahqaf: 5-6
In this verse, first asking is mentioned, and later it is described as worship. From this, it is also understood that the reverence which is for asking is worship. But it does not mean asking in general, rather it means asking for something that only Allah can give. As mentioned in this verse, their deities are incapable of giving it. That is, only Allah can give it. And in the lexicon, worship means extreme humiliation, as explained by Zamakhshari and others.
Hafiz Ibn Qayyim Rahimahullah:
And others have defined the meaning of worship as (غاية المحبة مع غاية الذل). It is extreme love combined with utmost reverence, humility, and abasement. However, the extreme abasement pertains to the heart, meaning one loves the object of worship by considering it a hidden power or a position of coercive intercession. Therefore, the reverence based on this belief, as mentioned, will be worship. Hence, it is not correct to call obedience worship. Rather, its meaning should be taken as mere veneration or specific reverence as already mentioned. Obedience is not worship because worship is exclusively for Allah. As stated in the Holy Quran:
❀ [وَ سۡـَٔلۡ مَنۡ اَرۡسَلۡنَا مِنۡ قَبۡلِکَ مِنۡ رُّسُلِنَاۤ اَجَعَلۡنَا مِنۡ دُوۡنِ الرَّحۡمٰنِ اٰلِـہَۃً یُّعۡبَدُوۡنَ]
Ask the messengers whom We sent before you: "Did We ever appoint gods besides the Most Merciful to be worshipped?"
Reference: Surah Az-Zukhruf, Ayah: 45
That is, Allah Almighty has not commanded through any prophet that anyone other than Him should be worshipped. There is no deity except Allah; only Allah should be worshipped. Worship of others is neither independently permissible nor permissible as a consequence.
In another place, it is stated:
❀ [وَ مَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِکَ مِنۡ رَّسُوۡلٍ اِلَّا نُوۡحِیۡۤ اِلَیۡہِ اَنَّہٗ لَاۤ اِلٰہَ اِلَّاۤ اَنَا فَاعۡبُدُوۡنِ]
Say to the messenger: "We have revealed to him that there is no god but Me, so worship Me."
Reference: Surah Al-Anbiya, Ayah: 25
In a third place, it is stated:
❀ [وَ قَضٰی رَبُّکَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ]
It is Allah’s decree that only He should be worshipped.
Reference: Surah Al-Isra, Ayah: 23
In a fourth place, it is stated:
❀ [اَمَرَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ]
He has commanded that only He should be worshipped.
Reference: Surah Yusuf, Ayah: 40
Obedience to others is also permissible, as is evident from the following verse:
❀ [یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ وَ اُولِی الۡاَمۡرِ مِنۡکُمۡ ۚ]
O you who believe! Obey Allah and the Messenger, and those in authority among you.
Reference: Surah An-Nisa, Ayah: 59
This verse commands obedience to the Prophet and the leaders besides Allah. Although obedience to the Prophet is because he is a messenger, and obedience to the leader is in matters entrusted to him. If he commands against the Shariah, obedience to him is forbidden. In any case, obedience can be to others in some way, but worship is not permissible to others in any way, as is evident from the above verses. It should be remembered that obedience and worship have a general and specific relationship; obedience is general, and worship is a specific form of reverence. Not every reverence is worship, and similarly, not every obedience is worship.
Abd means slave. It is derived from 'Ubudiyyat' meaning slavery. And Abid means worshipper. It is derived from 'Ibadat'. And Ibadat means worship, reverence, and specific respect. Some people argue from the following verse that Ubudiyyat and Ibadat are the same.
❀ [اَنُؤۡمِنُ لِبَشَرَیۡنِ مِثۡلِنَا وَ قَوۡمُہُمَا لَنَا عٰبِدُوۡنَ]
Pharaoh and his chiefs said, "Shall we accept two men like ourselves, and their people be our worshippers?"
Reference: Surah Al-Mu’minun, Ayah: 47
In this verse, the people of Bani Israel are called worshippers, although they were slaves to Pharaoh. Thus, it is understood that slavery is also called worship. Therefore, it is established that Ubudiyyat is Ibadat.
Reason for the mistake:
The mistake is that 'Abid' was understood to be synonymous with 'Muti' (obedient). And this meaning was taken as literal. Although there is disagreement in the interpretation of this verse. Some have taken the meaning of 'Abid' as one who worships because Pharaoh made Bani Israel worship him, as indicated by this recitation of the Holy Quran "والهتك" "Your worship (he leaves)". So in this case, the argument is not correct. And some have called obedience itself worship, but obedience is meant metaphorically. That is, the literal meaning of worship is not obedience, but metaphorically obedience is called worship. So in this case also, the argument is not correct because this is a metaphorical application, not literal. Zamakhshari has clarified this in Kashaf. Therefore, to argue from this verse is based on ignorance of the reality of the matter.
The second reason for the difference between worship and obedience:
The scholars of Ahl al-Sunnah agree on this matter that sins are of two types.
One type is those that can be forgiven even without repentance. If their punishment is in the form of Hell, it will be limited. After that, there will be release. Ultimately, there will be entry into Paradise. And some sins are such that their punishment is eternal. There is no hope of release, nor is there any possibility of forgiveness without repentance. This type of sin is described as disbelief (kufr), polytheism (shirk), and true hypocrisy (nifaq haqiqi). The first type of sins are those other than these, meaning the practical mistakes of a believer that occur after embracing faith, except for kufr and shirk. Such as lying, backbiting, adultery, disobedience to parents, oppression of orphans, false testimony, false oaths, etc.
They argue from the following Quranic verse:
[اِنَّ اللّٰہَ لَا یَغۡفِرُ اَنۡ یُّشۡرَکَ بِہٖ وَ یَغۡفِرُ مَا دُوۡنَ ذٰلِکَ لِمَنۡ یَّشَآءُ]
Allah does not forgive associating others with Him (shirk), but He forgives anything else whom He wills.
Reference: Surah An-Nisa, Ayah: 48
It is also known from mutawatir hadiths that being free from kufr, shirk, and nifaq is a condition for final release. If even the smallest degree of faith is in the heart, then there will be release from Hell.
However, calling obedience worship invalidates this distinction. Because in that case, every sin involves obedience of the self, etc. Therefore, it will be worship of the self, etc., and worship of others besides Allah is shirk. Hence, every sinner would be a polytheist. And the punishment for shirk is not forgivable but eternal. This is not the belief of Ahl al-Sunnah, but rather of the Kharijites and Mu'tazilites. They say that if a major sinner dies without repentance, he will be an eternal denizen of Hell, because according to the Kharijites he is a disbeliever, and according to the Mu'tazilites he is not a believer.
The application of a ruling applies to different meanings:
[1] In this created universe, only Allah Almighty has control. His control is called the divine command of creation. As mentioned in this verse:
[اِنِ الۡحُکۡمُ اِلَّا لِلّٰہِ] [سورۃ یوسف، آیت:40]
Declaring something obligatory or forbidden based on ultimate benefit or harm is called a legal ruling (hukm-e-shar'i). A rational ruling (hukm-e-aqli) is to establish the goodness or badness of something intellectually, and to declare it necessary or prohibited based on worldly benefit. Sensory rulings, experimental rulings, and conjectural rulings are similar to this.
So, a person who thinks that worship is essentially the name of obedience, and that devotion is a complementary form of it, or its training course, and considers obedience to the rules related to collective order as the real worship, then inevitably all his efforts will be to obey and comply within the legal limits of an established Islamic government, which will be considered great worship. If the Islamic government is not established, then striving for its establishment will be his main goal and great worship. For this, he must gather resources, disdain journalists, and consider Islamic worship only as a means, using it as necessary. And a person who remains busy in prayer, fasting, pilgrimage, zakat, recitation of the Quran, etc., but is not more engaged in the establishment of the Islamic government, or does not actively participate after assessing the current circumstances, if the Islamic government is already established but its leaders are not good, and he does not adhere to this logical and connected method for righteous leadership like them, then such a person will be considered neglectful of the higher worship by those who hold the first view and worthy of blame.
And a person who understands worship as the name of those few reverential acts called prayer, fasting, pilgrimage, zakat, remembrance, and recitation of the Quran, will, as much as possible, remain engaged in them and try to be free from other duties. If the Islamic government is established, he will not spread rebellion in it, nor quarrel with work. If the Islamic government is not established, then despite being engaged in the main purpose, which is the worship of Allah Almighty, he will not neglect temporary obligations; that is, if there is any possible way to establish the Islamic government, he will try for it as much as possible. But he will consider the main purpose only the worship of Allah. If the leader or king is on the wrong path, he will guide them towards the right path as much as possible. He will make recitation of the Quran, remembrance, prayer, and fasting his special occupation.
It is in the Holy Quran.
[وَ مَا خَلَقۡتُ الۡجِنَّ وَ الۡاِنۡسَ اِلَّا لِیَعۡبُدُوۡنِ]،[مَاۤ اُرِیۡدُ مِنۡہُمۡ مِّنۡ رِّزۡقٍ وَّ مَاۤ اُرِیۡدُ اَنۡ یُّطۡعِمُوۡنِ]،[اِنَّ اللّٰہَ ہُوَ الرَّزَّاقُ ذُو الۡقُوَّۃِ الۡمَتِیۡنُ]
[I have only created the jinn and mankind to worship Me], [I do not demand provision from them, nor do I want them to feed Me], [Indeed, Allah is the Provider, the Powerful, the Strong]
Reference: Surah Adh-Dhariyat, Verses: 56-58
In these verses, human efforts are divided into two parts: one is worship and the other is the means and causes of livelihood such as craftsmanship, trade, agriculture, employment, and labor. The meaning of the verse is that humans are created for worship. They are not created to be engaged in economic means. Although it becomes necessary to adopt these means in times of need, they cannot be given the status of worship. That is, these things are not worship in their original form. However, in the form of obedience, with the mentioned conditions, they have the potential to become worship.
In another place it is stated.
[وَ سَبِّحۡ بِحَمۡدِ رَبِّکَ قَبۡلَ طُلُوۡعِ الشَّمۡسِ وَ قَبۡلَ غُرُوۡبِہَا ۚ وَ مِنۡ اٰنَآیِٔ الَّیۡلِ فَسَبِّحۡ وَ اَطۡرَافَ النَّہَارِ لَعَلَّکَ تَرۡضٰی]،[وَ لَا تَمُدَّنَّ عَیۡنَیۡکَ اِلٰی مَا مَتَّعۡنَا بِہٖۤ اَزۡوَاجًا مِّنۡہُمۡ زَہۡرَۃَ الۡحَیٰوۃِ الدُّنۡیَا ۬ۙ لِنَفۡتِنَہُمۡ فِیۡہِ ؕ وَ رِزۡقُ رَبِّکَ خَیۡرٌ وَّ اَبۡقٰی]،[وَ اۡمُرۡ اَہۡلَکَ بِالصَّلٰوۃِ وَ اصۡطَبِرۡ عَلَیۡہَا ؕ لَا نَسۡـَٔلُکَ رِزۡقًا ؕ نَحۡنُ نَرۡزُقُکَ ؕ وَ الۡعَاقِبَۃُ لِلتَّقۡوٰی]
Exalt your Lord with praise before the sun rises and before it sets, and during the hours of the night, glorify Him, and at the two ends of the day, so that you may be pleased. And do not look at what We have given to enjoy the worldly life to test them. Your Lord's provision is better and more lasting. Enjoin prayer upon your family and be steadfast in it. We do not ask you for provision; We provide for you. And the outcome for the righteous is better.
Reference: Surah Taha: 130-132
This verse also encourages the mention of prayer and excludes the pursuit of economic means from the obligations.
Similarly, in another place it is said:
[وَ اصۡبِرۡ نَفۡسَکَ مَعَ الَّذِیۡنَ یَدۡعُوۡنَ رَبَّہُمۡ بِالۡغَدٰوۃِ وَ الۡعَشِیِّ یُرِیۡدُوۡنَ وَجۡہَہٗ وَ لَا تَعۡدُ عَیۡنٰکَ عَنۡہُمۡ ۚ تُرِیۡدُ زِیۡنَۃَ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَ لَا تُطِعۡ مَنۡ اَغۡفَلۡنَا قَلۡبَہٗ عَنۡ ذِکۡرِنَا وَ اتَّبَعَ ہَوٰىہُ وَ کَانَ اَمۡرُہٗ فُرُطًا]
(O Prophet) keep yourself with those who call upon their Lord morning and evening, seeking His pleasure, and do not obey the one whose heart We have made heedless of Our remembrance, who follows his desire and whose affair has exceeded all bounds.
Reference: Surah Al-Kahf, Ayah: 28
In this verse, it is also commanded to stay with those who call upon their Lord morning and evening, that is, those who say "سبحان اللہ والحمد للہ".
In one place it is said:
[فَسَبِّحۡ بِحَمۡدِ رَبِّکَ وَ کُنۡ مِّنَ السّٰجِدِیۡنَ]،[وَ اعۡبُدۡ رَبَّکَ حَتّٰی یَاۡتِیَکَ الۡیَقِیۡنُ]
Proclaim the praise of your Lord and be among those who prostrate, and worship your Lord until death.
Reference: Surah Al-Hijr, Ayahs: 98-99
In Tafsir Ibn Kathir, it is mentioned that the Prophet Muhammad (peace be upon him) said: Allah Almighty did not command me to accumulate wealth and become a merchant. Rather, He commanded me to praise and glorify my Lord, to prostrate, and to remain engaged in worship until death.
From the above-mentioned verses, it is understood that the true purpose of human life is worship. And worship means prayer, fasting, and remembrance.
It is mentioned in the Hadith.
❀ [بني الإسلام على خمس، شهادة أن لا إله إلا الله وأن محمدا عبده ورسوله، وإقام الصلاة، وإيتاء الزكاة، وحج البيت، وصوم رمضان]
The shelter of Islam is established on five pillars. These are bearing witness that there is no deity except Allah and that Muhammad, peace be upon him, is His servant and His messenger, establishing prayer, giving zakat, performing Hajj, and fasting in the month of Ramadan.
Reference: (Sahih al-Bukhari:8)
Angel Jibril (Gabriel), peace be upon him, asked the Prophet, peace be upon him, what is Ihsan (doing good). He replied:
❀ [أن تعبد اللٰه كأنك تراه] Worship Allah as if you see Him.
Reference: (Sahih Muslim:8)
From this hadith, it is also understood that worship means devotion.
The establishment of an Islamic government is also for the facilitation of worship, as is evident from the verse of succession. At its end, it says:
❀ (يَعْبُدُوْنَنِیْ) (Allah will, according to His promise, appoint them as successors) they will worship Me.
Reference: (Surah An-Nur:55)
And elsewhere it says:
❀ [اَلَّذِیۡنَ اِنۡ مَّکَّنّٰہُمۡ فِی الۡاَرۡضِ اَقَامُوا الصَّلٰوۃَ وَ اٰتَوُا الزَّکٰوۃَ وَ اَمَرُوۡا بِالۡمَعۡرُوۡفِ وَ نَہَوۡا عَنِ الۡمُنۡکَرِ]
If We give them a place on earth, they will establish prayer, give zakat, enjoin what is right, and forbid what is wrong.
Reference: Surah Al-Hajj, verse: 41
Worship and obedience are, in their ultimate effect, equal in a sense; that is, performing both leads to success and abandoning both leads to loss, although there is a difference in the degree of loss.
And in the customs of this world, often the purpose is the reformation of the world. But the real purpose of worship is not the reformation of the world but the reformation of the Hereafter and the pleasure of Allah. However, it is an important fact that worship brings about such benefits in this world that some degree of worldly affairs is also reformed, although that reformation is not the objective.
In reality, worship is for the expression of the innate disposition that Allah Almighty has placed in humans by birth. The nature of humans is such that their spiritual perfection is connected to their worship. Through worship, the capacity to enter Paradise and the ability to behold Allah are developed, which act as a quality against becoming fuel for Hell. As previously stated, abandoning worship results in spiritual blindness in a person and the loss of the ability to enter Paradise, while increasing the capacity to become fuel for Hell. Apart from this fundamental purpose, the benefits that arise from worship are as follows.
Since prayer cleanses the heart from the rust that blinds it, a kind of light is bestowed upon the heart, by which a person becomes averse to sins and moderation is established in desires. This is beneficial for civilization.
The purpose of prayer is stated in the Qur'an "إن الصلاة تنهى عن الفحشاء والمنكر".
Medical Benefit of Prayer:
In prayer, avoiding impurity (external dirt) is mandatory. Purity, ablution, bathing, or cleanliness is prescribed. Therefore, it necessarily has a good effect on health. Regular observance of the five daily prayers reduces laziness and sluggishness. During standing, the legs are exercised; in bowing, the back; in prostration, all limbs; in sitting, the feet; and by raising the hands and folding them, the waste in the hands is eliminated.
Economic Benefit:
When a person prays regularly and maintains discipline, their emotions become balanced, which positively affects their economic life. This is because emotions invariably influence economic life to some extent.
Political Benefit:
Praying instills the consciousness of Allah, punctuality, a sense of duty, and self-discipline. It cultivates the habit of sacrifice. These qualities are useful and beneficial in politics.
Social Benefit:
Praying in congregation leads to mutual recognition and interaction, resulting in the development of affection, mercy, and compassion among one another, which is a real phenomenon. Through knowing each other, the awareness of each other's needs becomes inevitable. These things strengthen the society.
Lesson of Equality:
Standing in a row without discrimination between the poor and the rich, family and non-family, becoming an imam only by knowing more of the Quran, being more familiar with the Sunnah, the one who comes first getting the place in the first row—all these matters teach the lesson of equality.
Religious Benefit:
Awareness of Allah Almighty, the illumination of the heart, the reformation of the heart, connection with the Most High, and love for Allah Almighty arise from this; a perfection is created in the soul upon which salvation in the Hereafter depends. Firmness in faith is developed. To the extent that some individuals reach a high level of certainty.
❀ However, there is a difference among these benefits. The worldly benefits mentioned for worship cannot be considered the purpose and goal of prayer. Because they have no relation to the reality of worship, but rather to its form. For example, the medical benefit of prayer is the dissolution of waste from certain organs; worship, meaning specific reverence, has no relation to the essence or the self but is related to a specific form of reverence.
The same applies to the other mentioned benefits, except for the religious benefit about which we have repeatedly written that it is the purpose and goal of prayer. That is, the pleasure of Allah in this world and salvation and success in the Hereafter.
He says: Generally, people have kept saying that the five pillars of Islam are the declaration of faith in the oneness of Allah and the Prophethood, prayer, fasting, pilgrimage, and almsgiving. People have understood this, and for a long time, this misunderstanding has persisted that these things alone are called Islam. The reality is that this is a great misconception. Because of this, the way and conduct of Muslims have completely deteriorated.
Reference: (Kausar 9 February 51 Bayan Maududi)
❀ It seems that Maulana Sahib merely thinks that these things have become famous by the name of the pillars of Islam, but there is no evidence for this in the Book and Sunnah. It is said so merely by mistake. Because of this, the conduct of Muslims has deteriorated. Although even a person with the slightest knowledge of religious sciences knows that these matters are the pillars of Islam. Imam Bukhari started his Sahih with the Book of Faith based on this very Hadith. And in the order of acts of worship (prayer, zakat, pilgrimage, fasting), he took this Hadith as the foundation.
Proof that these matters are pillars: [بني الإسلام على خمس]
Reference: (Sahih al-Bukhari:8)
Islam is built upon five pillars.
This Hadith clearly mentions that Islam is based on five things: the heartfelt acknowledgment of the oneness of Allah and Prophethood, establishing prayer, paying zakat, fasting in Ramadan, and performing the pilgrimage to the House of Allah. In Fath al-Bari, these are called pillars.
Why these things are called Islam or the pillars of Islam: Hafiz Ibn Taymiyyah, may Allah have mercy on him, explained this in detail in the Book of Faith. The meaning is that Islam means submission; there are two types of rights: the rights of Allah and the rights of the servants. The rights of Allah are of two types: obligatory (fard) and recommended (mustahabb). The obligatory are of two types: individual obligation (fard 'ayn) and communal obligation (fard kifayah). The rights of the servants are the rights of people, so the demand is established by them. Fulfilling them is not based on submission to Allah; submission is only in the rights of Allah that are obligatory. Since the obligatory are of two types, individual and communal, and the communal obligation is lifted by some fulfilling it, therefore, in the true sense, submission to Allah is realized only in those rights of Allah which are individual obligations. And these are only these matters.
Thus, Islam means that submission to Allah which is necessary and involves humility before Allah. And these things are found only in these matters.
Although jihad is the most important matter, it is not included in the objectives. The objective is only the worship of Allah. And although jihad is worship in one sense and sometimes becomes the best of worships, still, in reality, it is a communal obligation and a means, not the objective.
Why did Maududi Sahib deny that the mentioned matters are among the pillars of Islam?
They believe that the rituals of Puja Pat are called religion. And Islam is not religion in this sense. Rather, it is a revolutionary ideology, an economic and political program. The economic and political program has no relation to mere rituals. The mentioned matters actually serve as training. And prepare for the real worship. Therefore, it is necessary that these matters should not be called the pillars of Islam. Because if they are called the pillars of Islam, people will be misled to think that these matters are the main purpose. And the importance of the real Islam (which is a political and economic program) will diminish. People will consider prayer, fasting, pilgrimage, zakat, and the heartfelt acknowledgment of Tawhid and Risalat as important and remain engaged in them. And they will treat the rest of the matters as necessities of life and act upon them. They will not consider them the purpose of life. In fact, the scholars have distorted the religion by putting people into this error. These people keep repeating "Qala Allah Qala Rasul" all day long. But they are completely unaware and ignorant of the real situation. They have no idea how to run an Islamic movement. So, in fact, this is the reason why Maududi Sahib did not like the idea of calling the mentioned matters the pillars of Islam. Maududi Sahib's view on this and the detailed refutation has already been discussed. And these ideas themselves are wrong. The purpose of life is worship. And most of the worship is actually these matters. The rest of the things, whether economic or political, are necessities of life, not the purpose of life.
The real purpose for which man was created: this is faith and fasting. Jihad, etc., are for the reform of the world. So that worship can be facilitated. It is in the Holy Quran.
❀ [وَ کُلًّا وَّعَدَ اللّٰہُ الۡحُسۡنٰی ؕ]
Allah has promised goodness (Paradise) to every one (whether a Mujahid or not).
Reference: Surah An-Nisa:95
But when the real purpose is declared to be the establishment of the Divine Government, then everywhere the nature of the matter should be of this kind. For this reason, when Maududi Sahib understood this, he did not consider any of the previous Mujaddids as a perfect Mujaddid. Because most of the previous Mujaddids did not try to establish the Divine Government. Rather, they fled from the government. Nor did they form any group of the nature of an Islamic group, such as...
Maududi Sahib says:
❀ "Since my aim is the revival of Islam, I too had to advance towards my goal gradually, as indicated above."
Reference: (Political Struggle: Part Three p. 2)
❀ "Generally, the movements that have arisen among Muslims and the responses that have followed should first be understood by noting the fundamental difference between them and this movement. Firstly, these movements were either based on some part of Islam or on some worldly objective. But we are rising with true Islam and original Islam. The whole of Islam itself is our movement."
Reference: (Chronicle of Jamaat-e-Islami: Part One p. 5)
"Renewal essentially means extracting Islam from the crowd of ignorance and making it shine anew."
Reference: (Renewal and Revival of Religion)
Then three types of ignorance are explained.
[1] Pure Ignorance.
[2] Polytheistic Ignorance.
[3] Monastic Ignorance.
The impact of these three types of ignorance on the system of governance is highlighted. Then the futile attempts to unite the results of these three are discussed. After that, the Islamic system of governance is mentioned, so that these systems established by these ignorances can be contrasted with the Islamic system, drawing a distinctive line. Pure Ignorance is based on atheism, i.e., denial of God. It is written that the very nature of this ideology is that it forms a purely materialistic ethical system. This takes the form of a tyrannical state where the powerful classes oppress and suppress the weaker classes. Outside the state, it manifests as nationalism (imperialism), territorialism, and genocide.
Reference: (Renewal and Revival of Religion: p. 10)
❀ Regarding Polytheistic Ignorance, it is written that where the people became convinced of the oneness of Allah, the Almighty, through the teachings of the Prophets (peace be upon them), other forms of divinity disappeared. However, beliefs in the divinity of Prophets, saints, martyrs, righteous people, mystics, spiritual poles, substitutes, scholars, elders, and the shadow of God continued to appear in some form or another in the beliefs.
Reference: (Renewal and Revival of Religion: p. 11)
He writes further.
A polytheistic person inevitably creates a moral theory himself. And on the basis of this theory, he himself composes a Sharia. In this way, he is also inclined towards pure ignorance.
Reference: (Tajdeed: p. 11)
He writes further.
The only difference is that the imaginative power of the polytheists is excessively heightened. Therefore, their thoughts contain a great element of fantasy. They are impractical people.
Reference: (Tajdeed: p. 12)
❀ Regarding the ignorance of monasticism, it is said that this ideology is itself a civilization-destroying theory. Then it is said:
The cooperation of the third type generally occurs with the first two types of ignorance in three forms.
This monastic ignorance removes the virtuous and pious individuals from worldly affairs and takes them into seclusion. This clears the field for the worst kind of wicked people.
Reference: (Tajdeed: p. 14)
❀ It creates in them a wrong kind of patience and endurance and a despairing outlook, making them easy prey for the oppressors.
Reference: (Tajdeed: p. 15)
When this monastic philosophy is defeated, Machiavelli’s writings begin.
Reference: (Tajdeed)
But when this infiltrates the communities of the Prophets (peace be upon them), it produces a completely different effect. Its first blow to the religion of God is that it presents the world not as a place of action, trial, and a farm for the Hereafter, but as a place of torment and an illusionary trap.
This mindset caused a group among the Prophets’ communities to become engrossed in meditation and revelation, prolonged retreats and austerities, litanies and invocations, cycles of deeds, philosophical interpretations of spiritual stations and realities, and in adherence to supererogatory acts and voluntary prayers to the extent that they neglected the obligatory duties. This distracted them from the divine caliphate work for which the Prophets (peace be upon them) had come. Another group developed an obsession with deep contemplation, religious scrutiny, meticulous measurement of minor details, and an extraordinary concern for minutiae. For them, God’s religion became a fragile glass that shattered at the slightest touch.
Thus, the ultimate purpose of the Prophets’ mission was to establish divine governance and implement the entire system of life brought by God. They were ready to grant the people of ignorance the right to remain on their ignorant beliefs and to continue their ignorant ways as long as the effects of their actions were limited to themselves. But they were neither willing nor naturally able to grant them the right to hold the keys of power and run human affairs according to the laws of ignorance. For this reason, all the Prophets attempted to bring about political revolution.
Reference: (Tajdeed: p. 21)
❀ Removing Islam from the throng of these three types of ignorance and making it shine again was the task for which the religion needed renewers.
Reference: (Tajdeed: p. 25)
The above statements support our claim that when Maududi Sahib declared the establishment of government as the primary objective, he kept this in view everywhere. Everywhere, the soundness or unsoundness of government is considered. He pays more attention to those diseases which are directly or indirectly related to government. He tries to expose the causes of irregularities in government by drawing all types of ignorance into it.
He has tried to forcibly equate polytheistic ignorance (which, it is also accepted, infiltrates the followers of the Prophets and produces various effects) with pure ignorance. He says, "A polytheistic person himself creates a moral theory."
Reference: (Tajdeed p. 12)
However, it is not necessary for a polytheist to deny God or to deny the moral code presented by the Prophets (peace be upon them).Similarly, after that it is written.
"In any case, there is no fundamental difference between shirk and pure ignorance in terms of scholarly status. And the clear proof of this is that Europe connects its current ideas to ancient Greece and Rome as if the former is the son and the latter the father."
Reference: (Tajdeed p. 13)
❀ This is completely wrong. Firstly, because you are assuming in your mind that it is necessary for a polytheist not to believe in any spiritual code of life. Whereas shirk is not the denial of Allah or the denial of the Prophets, peace be upon them.
It is possible that a person, despite believing in God and the Prophets, peace be upon them, and accepting a spiritual code of life, associates others in worship.
Secondly, you have assumed that the cause of Europe's current corruption is their polytheistic belief. Whereas the real reason is that they no longer adhere to the divine constitution in their code of life.
Similarly, you have tried to link the royal family and religious officials with shirk with difficulty.
Whereas these diseases also occur among non-polytheists, and there is absolutely no necessity for their occurrence in the shirk of polytheists.
❀ Likewise, what is written about pure ignorance:
"That on its basis a purely materialistic ethical system is formed."
Reference: (Tajdeed p. 10)
Is not always correct. Because some atheists also believe in something on which a spiritual code of ethics is based. For example, among the followers of Buddha, there is no concept of God, but due to the belief in Avatara (reincarnation), they believe in a non-materialistic code of ethics. The main point is that whoever believes in the reward and punishment of deeds, whether they believe in God or not, certainly accepts a kind of code of life.
Similarly, the later attempt to equate monastic ignorance with the first two types of ignorance is completely meaningless. Also, calling it a metaphysical theory is a futile matter because this theory is not related to the denial of Allah or shirk.
The fundamental error of this theory is that the ugliness of the world has become excessively ingrained in its mind. Its hatred has become excessive. In condemning monasticism, Maududi Sahib has exaggerated.
Separating oneself from people for the protection of religion is permissible under certain circumstances. But counting it among the objectives and indiscriminately clinging to it in every situation is not correct.
So, to understand the reality of religion, it is enough to understand what religion consists of, how defects arise in it, and how they are corrected.
[معنى التجديد احياء مادرس من العمل بالكتاب والسنة والامر بمقتضاها]
The meaning of renewal (Tajdid) is to remove, through education and practice, the negligence, carelessness, and ignorance found in following the Book and Sunnah and ruling according to their requirements.
Reference: (Sharh Jami' Saghir Vol. 2, p. 281)
That is, to revive those aspects of religion that have been erased and which people have stopped practicing.
This is mentioned in Fath al-Qadeer, Sharh Jami' al-Saghir.
[(يجدد لها دينها) أي يبين السنة من البدعة ويكثر العلم وينصر أهله ويكسر أهل البدعة ويذلهم وقالوا لا يكون إلا عالما بالعلوم الدينية الظاهرة والباطنة]
Reference: (Vol. 2, p. 282)
(It will renew the religion for the Ummah) means it will separate the Sunnah from innovations, establish (Shariah) knowledge, support the scholars, and give a strong response to the innovators. Scholars have said that such a person can only be one who has complete knowledge of both the apparent and inner religious sciences.
On the same page, Ibn Kathir states that every nation has tried to make its own Imam a renewer. Apparently, this hadith is general and includes the scholars of every group, whether they are exegetes, hadith scholars, jurists, grammarians, linguists, or others.
Ibn Kathir pointed out that a person who has served any knowledge deeply connected with religion, whose service helps revive the abandoned parts of the Book and Sunnah, is a renewer. Whether it is the science of Tafsir, Hadith, Fiqh, grammar, linguistics, or any other discipline. So, renewal essentially means removing scientific and practical stagnation, reminding forgotten matters, and trying to revive abandoned practices. It is possible that a person possesses all these necessary qualities but his influence is limited to one region. It is also possible that his influence extends over the entire Islamic world. Furthermore, it is possible that he has both knowledge and ruling power, or he may be a humble ascetic living in a small village.
Perfection and Deficiency in Renewal:
Renewal is essentially the name of the faculty of Ijtihad and the faculty of action. Its effect should be on the reform of religion. It is obvious that there is no analysis in the faculty; there is room for perfection and deficiency. Just as the increase and decrease of knowledge plays a role in this perfection and deficiency, similarly human effort also plays a role. And there is room for expansion and contraction in its sphere of action.
The Prophet's Work:
Prophets, peace be upon them, come to teach worship and its methods, to promote justice and fairness, and to make human civilization conducive to these principles. Their commands relate to the Hereafter. Worship and its methods clearly aim at worldly benefit, but their foundation in Shariah is based on the Hereafter. This is why there is no room for alteration in the commands of Shariah. Although changing them for worldly benefit would not make much difference. Thus, the Prophet essentially comes to propagate the commands of Allah Almighty. This is their primary objective, and they succeed in it. If the environment is favorable, they also establish governance; otherwise, they depart successfully in any case, even if they become martyrs.
The same applies to the renewer of the religion (Mujaddid). If the environment is conducive to establishing the rightly guided caliphate, then governance is also accomplished by them. Otherwise, they depart successfully in any case.
Establishing a reformative system of governance is the work of the Prophets, peace be upon them. But seizing power is not essentially part of their objectives. This is why desiring governance is not considered a good deed in Shariah. Although Allah Almighty has promised this Ummah governance. The Holy Prophet, peace be upon him, said that the dominion of my Ummah will extend from the East to the West. Its agents will be from Hell, except those who fear Allah and fulfill their trust.
Reference: (Musnad Ahmad: 23109)
Similarly, the duties of the renewer do not include seizing power, but rather engaging in scholarly and practical struggle regarding the deficiencies and excesses that have arisen in governance. I do not mean that seizing power is contrary to prophethood or renewal. Rather, it means that governance is not a necessary condition for their office. Thus, leadership and congregation are not essential for them, although in some circumstances the manifestation of prophethood and renewal occurs in the form of leadership and congregation.
Difference between a Reformer and an Innovator:
A renewer revives the dead Sunnah. The common people, who are accustomed to customs and innovations, call this act an innovation. However, whether beliefs and actions are new or old does not depend on whether they are new or old by the nature of custom, but rather, those beliefs and actions that are established by the Book and Sunnah, even if later in some places or most places people have stopped practicing them, are considered old in Shariah, not new. And those beliefs and actions that are not established in the Book and Sunnah, even if they have been customary for a long time after the three generations (the Companions, the Followers, and the Followers of the Followers), are new.
Therefore, innovation is the name of a statement or action that is introduced into religion without evidence. Even if it is widespread among the general public at present, the work of a renewer is to try to revive, through speech, writing, or practice, that part of the religion which people have abandoned. And an innovator is the person who, based on some personal consideration which Shariah has declared invalid, derives something through preference or analogy. Thus, a person who introduces something new in beliefs, morals, acts of worship, transactions, etc., thinking it to be religion, can never be a renewer.
Reformer and the Reform of Religious Matters:
The task of a reformer is to remove what is excessive in religion, that is, innovations (bid'ah), from the religion. And to restore what has diminished in the religion. That is, the revival of the Sunnah and the removal of innovations is the work of the reformer.
The scope of the reformer's reform sometimes becomes narrow and sometimes broad due to certain interests.
Shariah has established three levels of governance.
[1] One is the Caliphate according to the Prophetic methodology or the Rightly Guided Caliphate.
[2] The second is not a Rightly Guided Caliphate, but is tolerable, meaning the ruler does not possess the political qualities of a Rightly Guided Caliph but is a Muslim.
[3] The third level is intolerable, in which there is open disbelief, and opposing it is, in our view, a Shariah-based proof.
The first level of governance is one based on a Shariah-compliant election, where the Quran and Sunnah are the constitution of governance, the selection of officials is based on their competence, and the officials govern with honesty.
The second level is one where the election is not according to the Shariah method, but the government is considered a hereditary matter and the ruler is selected accordingly, yet the constitution is Islamic. Although the officials may not be very honest, the implementation of Shariah is their goal. There are many types of this level. The common factor among all is the Islamic constitution. There is variation in honesty from the Caliph to the lowest employees. Sometimes, rulers emerge in this level who, in terms of qualities, are capable of becoming a Rightly Guided Caliph, such as Umar ibn Abd al-Aziz among the Umayyads and some Abbasid Caliphs. Although these two governments were based on family lineage, by coincidence, some individuals appeared who were truly qualified and deserving of the Caliphate and tried to govern honestly. In this level, the ruler being sinful is tolerable, but being a disbeliever is not tolerable.
The third degree is blatant disbelief
When the ruler is a disbeliever, denies Shariah, and does not accept the Islamic constitution, such a government is intolerable.
Regarding the second type of government (which is not in the form of the rightly guided Caliphate), scholars differ. Some scholars and virtuous people believe that such a government is also intolerable. However, according to the majority of scholars, it is tolerable. Its opposition should not be in the form of a revolution. Rather, it should be done through preaching and admonition. It is appropriate to reform through enjoining good and forbidding evil. Revolutionary action should be avoided; any defects in the constitution and officials should be removed without revolutionary action.
In the third case, revolutionary effort is permissible, and in some circumstances, it is obligatory. The environment should be made conducive for revolution. The causes of corruption that we have mentioned are called renewal efforts. Whether the reformer succeeds or not, he will certainly succeed in fulfilling his duty. Because success essentially means being absolved of the duty incumbent upon him at the present time.
However, some forms of the reformer's scope of action are such that obstacles are fewer, such as education, preaching, writing, and authorship. According to the needs of the time, sometimes he is blessed to see the fruits of his efforts. People benefit from his preaching. Hearts find solace in his teaching. His writings serve as a guiding light for the world. His company manifests signs of piety in hearts.
There are two forms of struggle against the third type of government:
[1] Individual, in the form of preaching and education, preparing people for revolution.
[2] Collective, which requires strict discipline. According to current circumstances, the policy of this group varies in strictness and leniency, in expression and concealment. Opposition to this group is forbidden. Assisting it as much as possible is obligatory. This group is called revolutionary.
Establishing a revolutionary group in the second type of government is prohibited. If there is a group, its scope of action should be limited to enjoining good and forbidding evil without collision or confrontation. Clashing with the government or establishing a parallel government should not be the objective.
Maududi Sahib says:
The primary principle of Islamic politics is that the authority to command and legislate should be taken away from all individuals, both individually and collectively; no person should be recognized as having the right to command others and have them obey, or to make laws and have others abide by them. The authority belongs only to Allah.
❀ [اِنِ الۡحُکۡمُ اِلَّا لِلّٰہِ ؕ اَمَرَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ ؕ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ]
There is no command except from Allah. His decree is that you worship none but Him. This is the true religion.
Reference: Surah Yusuf:40
❀ [یَقُوۡلُوۡنَ ہَلۡ لَّنَا مِنَ الۡاَمۡرِ مِنۡ شَیۡءٍ ؕ قُلۡ اِنَّ الۡاَمۡرَ کُلَّہٗ لِلّٰہِ]
They ask if there is any share for us in authority. Say, "All authority belongs to Allah."
Reference: Surah Al-Imran:154
❀ [وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ ہٰذَا حَلٰلٌ وَّ ہٰذَا حَرَامٌ]
Do not say with your tongues what is not true: "This is lawful and this is unlawful."
Reference: Surah An-Nahl:116
❀ [وَ مَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ]
Whoever does not judge according to what Allah has revealed, they are truly the wrongdoers.
Reference: Surah Al-Ma'idah:45
✿ According to this theory, sovereignty belongs only to Allah. The lawgiver is only Allah. No human being, even if he is a prophet, has the inherent right to command or forbid.
Reference: (The Political Theory of Islam: p. 22)
The commands we mentioned earlier include the creative command and the legal command, which are exclusively with Allah. However, in rational commands, others are also permitted, provided they do not conflict with Allah’s legal command.
The verses that Maududi Sahib used as evidence have a flaw in this reasoning. In many verses, the command does not mean what he intends to prove. The point was that only Allah is the lawgiver. The restrictions mentioned in legislation are based on worldly benefit or harm, which is a rational command. The only legal restriction is that it should not contradict the Shariah. The above-mentioned verses either refer to the creative command, such as this verse:
❀ [اِنِ الۡحُکۡمُ اِلَّا لِلّٰہِ ؕ] There is no command except from Allah.
And the verse,
❀ [ہَلۡ لَّنَا مِنَ الۡاَمۡرِ مِنۡ شَیۡءٍ] There is also some share for us in authority.
Reference: Surah Al-Imran:154
In both these verses, the command and order refer to the creative command.
The third verse mentions lawful and unlawful, which points to the legal command. The legal command means binding the accountable person to a specific method, the practice of which in this world is with Allah’s pleasure and reward in the hereafter, and disobedience results in Allah’s displeasure in this world and punishment in the hereafter. The fourth verse refers to judicial command, meaning there should be no contradiction to the legal command in court. If there is a legal command, then decisions should not go against it.
If there is no command in the Shariah, then opinions can be acted upon. If there is no mention of a command in the Quran and Sunnah, a person can issue a command based on their own opinion.
Maududi Sahib's view is that the purpose of the Prophets' (peace be upon them) mission is the establishment of divine governance. This is based on the logical connection he understood.
The real purpose of the Prophets' (peace be upon them) mission is actually to teach people the deeds and beliefs that lead to entering Paradise, avoiding Hell, and being honored with the vision of Allah. These deeds have two parts: the rights of Allah and the rights of the servants. This is called religion. The establishment of government is not included in their objectives. Rather, just as there are instructions in their revelation for other aspects of human life, they also present a few reformative points regarding governance.
Since government is a necessary thing for human society, a clear distinction of rights between the ruler and the ruled has been drawn. And the rules from the highest rank to the lowest rank have been explained.
The purpose of the Prophets' (peace be upon them) mission has been stated as achieving the pleasure of Allah in this world and reward in the Hereafter. It is in the Holy Quran:
❀ [یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَرۡسَلۡنٰکَ شَاہِدًا وَّ مُبَشِّرًا وَّ نَذِیۡرًا]،[وَّ دَاعِیًا اِلَی اللّٰہِ بِاِذۡنِہٖ وَ سِرَاجًا مُّنِیۡرًا]
O Prophet, We have sent you as a witness, a bringer of good tidings, and a warner, and one who invites to Allah, by His permission, and as a shining lamp.
Reference: Surah Al-Ahzab: 45-46
This verse mentions five objectives of the Prophethood of the Holy Prophet (peace be upon him):
[1] To bear witness.
[2] To give glad tidings.
[3] To warn.
[4] To invite to Allah.
[5] To give light.
He said in another place.
❀ [ہُوَ الَّذِیۡ بَعَثَ فِی الۡاُمِّیّٖنَ رَسُوۡلًا مِّنۡہُمۡ یَتۡلُوۡا عَلَیۡہِمۡ اٰیٰتِہٖ وَ یُزَکِّیۡہِمۡ وَ یُعَلِّمُہُمُ الۡکِتٰبَ وَ الۡحِکۡمَۃَ ٭ وَ اِنۡ کَانُوۡا مِنۡ قَبۡلُ لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ]
He it is Who has sent among the unlettered a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom. Indeed, before that they were in clear error.
Reference: Surah Al-Jumu'ah:2
This verse mentions three duties of the Prophet Muhammad (peace be upon him).
[1] Recitation of the verses.
[2] Purification and cleansing.
[3] Teaching the Book and wisdom.
Although the establishment of government was not the primary purpose of the Prophet’s (peace be upon him) mission, Allah willed that this religion should manifest in the form of a government, so that the news of his mission would quickly reach the entire civilized world and a clear proof would be established over all the world. For this reason, the Prophet was sent among a nation that naturally possessed certain qualities suitable for ruling and governance, and some obstacles were removed by the Prophet’s mission, along with unseen help.
Therefore, a promise of caliphate was given based on faith and righteous deeds (which, in reality, due to the existing circumstances, were the cause of the government, serving as the final element that completes the cause).
❀ [وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَ عَمِلُوا الصّٰلِحٰتِ لَیَسۡتَخۡلِفَنَّہُمۡ فِی الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ]
Allah has promised those who have believed and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them.
Reference: Surah An-Nur:55
Some causes for establishing a kingdom have been mentioned (the absence of which caused difficulties for the Muslims in the Battle of Uhud), some material and some spiritual.
Material Causes:
[1] Unity and Agreement: [وَ اعۡتَصِمُوۡا بِحَبۡلِ اللّٰہِ جَمِیۡعًا وَّ لَا تَفَرَّقُوۡا] Hold firmly to the rope of Allah (the Quran) all together and do not become divided.
Reference: Surah Al-Imran:103
[2] Avoid Disputes: [وَ لَا تَنَازَعُوۡا] Do not dispute, that is, do not quarrel among yourselves.
Reference: Surah Al-Anfal: 46
[3] Do Not Be Lazy: [وَ لَا تَہِنُوۡا] Do not be lazy.
Reference: Surah Al-Imran: 139
[4] Fight Vigorously: [فَاثۡبُتُوۡا] Fight vigorously.
Reference: Surah Al-Anfal: 45
[5] Obedience to the Leader: [وَ اُولِی الۡاَمۡرِ مِنۡکُمۡ] Obey your leaders.
Reference: Surah An-Nisa, Ayah: 59
[6] Make Full Preparation in Material Means: [وَ اَعِدُّوۡا لَہُمۡ مَّا اسۡتَطَعۡتُمۡ مِّنۡ قُوَّۃٍ وَّ مِنۡ رِّبَاطِ الۡخَیۡلِ] Prepare for them (the enemies) whatever you are able of power, including steeds of war and other equipment.
Reference: Surah Al-Anfal, Ayah: 60
These and other such material means and resources which the Quran has drawn attention to. Naturally, as I mentioned earlier, the Arabs, in terms of capacity for knowledge and action, had the best capacity among all nations at that time. Because knowledge is based on the expansiveness of language, memory, and intellect. And action is based on inner virtues, which are called courage, nobility, generosity, chastity, etc. In all these matters, the Arabs of that time excelled over other nations, as Hafiz Ibn Taymiyyah (may Allah have mercy on him) has explained.
Spiritual Causes:
The Quran has mentioned piety, patience, and perseverance. It says:
❀ [اِنۡ تَصۡبِرُوۡا وَ تَتَّقُوۡا وَ یَاۡتُوۡکُمۡ مِّنۡ فَوۡرِہِمۡ ہٰذَا یُمۡدِدۡکُمۡ رَبُّکُمۡ بِخَمۡسَۃِ اٰلٰفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُسَوِّمِیۡنَ]
If you are patient and fear Allah, and these people come upon you in rage, your Lord will help you with five thousand angels.
Reference: Surah Al-Imran:125
During the time of the Holy Prophet ﷺ, the material and spiritual causes were conducive to the progress of Islam, some of which are as follows:
[1] Possessing the qualities of successful Arab tribes.
[2] Islam resolved their faults (bad character, dishonesty, discord) and united them as one, making them well-wishers of each other.
[3] The great civilized nations of that time had grown weary of their own systems and lost the qualities of a living nation.
These and other similar external and internal causes were gathered in favor of this Ummah at that time, which, combined with divine support, led to the establishment of the Islamic government.
When the revolution in 1947 divided the country into two parts and Pakistan came into existence, Maududi Sahib was also forced to leave Dar al-Islam and take refuge in West Pakistan. Then there was a sudden change in the first Dawah. The unscientific method was replaced by the scientific method. And whatever was said in the political struggle, and the method issued was declared unprophetic, all of that was erased in practice like a false statement. And in practice, the same method was adopted on which they had already imposed the label of unscientific, which they had declared the forbidden tree. From its fruit... they tied the life of their sect.
Now, in their method, the tactics of other parties are effective. That is, to describe the faults of other groups and their own virtues for their failure and success, and to show their excellence, but in highlighting faults and virtues, they mostly benefit from Shariah and religion. This is why many simple-minded people who cannot reach the truth have been influenced by their propaganda and fallen into their strategic trap.
But Maududi Sahib is still standing at the crossroads of two methods. He is not satisfied with the method he has reluctantly adopted. Therefore, in Tarjuman, he says: Understand clearly that the establishment of an Islamic system is possible by two methods.
One is that the people currently in power are so sincere about Islam and so truthful about the promises they made to their nation that they themselves realize the importance of establishing an Islamic government. That after achieving Pakistan, their work is done and now it is the job of those who are qualified to build the Islamic system here. In this case, the objective and method is that first our Constituent Assembly should declare the fundamental matters which are essentially necessary to transform a non-Islamic system into an Islamic system (which we have stated in our demand). Then it should involve people knowledgeable in Islam in the constitution-making process and, with their help, draft the most appropriate constitution. Then new elections should be held, and the nation should be given the opportunity to elect such people who, in their view, are most qualified to build the Islamic system. In this way, the powers will be transferred to capable hands through the correct democratic method, and they will be able to use the power and resources of the government to build the entire system of life on a modern Islamic pattern.
The second method is to try to fix society from the root and gradually develop pure Islamic consciousness and intention in it through a general reform movement to such an extent that when it reaches maturity, a complete Islamic system will emerge from it by itself.
We are currently trying the first method. If we succeed in it, it will mean that the struggle our nation made for the establishment of Pakistan was not in vain. Rather, thanks to it, the easiest and closest path to reach the goal of the Islamic system has been found. But if, God forbid, we fail in it and a non-Islamic state is established in this country, it will be a clear loss of all the efforts and sacrifices made by Muslims on the way to the creation of Pakistan. And it will mean that even after the creation of Pakistan, from an Islamic point of view, we are at the same position as before. In that case, we will start working on the second method again, as we were doing before the creation of Pakistan.
Reference: (Tarjuman al-Quran September 1948)
From this article, it is clear that Maududi Sahib is not adamant about sticking to the method he is trying. Rather, when the situation of establishing a non-Islamic state arises, he will abandon it and adopt the first method (which, in his view, has a logical connection with success and is that of the Prophets, peace be upon them).
