This excerpt is taken from the book compiled by Hakim Ajmal Khan Sahib "Recognize Jamaat-e-Islami" .
By: Hakim Ajmal Khan
Jamaat-e-Islami, which is now known outside the Indian subcontinent as an Islamic organization, was established by Maulana Abul A'la Maududi Sahib in 1941 along with a few of his companions in a village called Jamalpur in Pathankot (Punjab), India, which was later moved to Lahore.
Founder of the Jamaat:
The founder of Jamaat-e-Islami, Maulana Maududi Sahib, was from Aurangabad (Marathwada), the former Hyderabad State. There are various accounts regarding his educational abilities. Although he did not study at any formal religious seminary or under a scholar, he was proficient in Urdu, Arabic, and Persian, and was a good writer in Urdu. Due to this ability, he worked for several newspapers such as Taj, Al-Jam'iyyah, etc. Through this connection, he also took an interest in some religious movements.
Someone from Hyderabad Deccan had published a magazine named Tarjuman al-Quran, but he failed to run it successfully. Since Maulana Maududi was a good writer and essayist and also had a journalistic taste, in 1352 AH, under an agreement, this magazine started being published under Maulvi Sahib's editorship. In this magazine, Maududi Sahib began writing on Islam and Islamic issues in a modern style. This quickly introduced him as an Islamic writer in the religious and scholarly circles of India.
At one point, the famous Muslim leader of that time, Rais al-Ahrar Maulana Muhammad Ali Jauhar (may Allah have mercy on him), delivered a speech on Islamic Jihad at the Jama Masjid Shahjahanabad in Delhi, and also issued a general invitation to write a comprehensive book on Jihad. Inspired by this, Maulana Maududi Sahib compiled his famous "الجہاد فی الاسلام", which was recognized as a comprehensive book on its subject. The book "الجہاد فی الاسلام" and the modern articles in the magazine Tarjuman al-Quran were sufficient to introduce Maulana Maududi Sahib as a caller to Islam.
Maulana used to write only religious subjects in Tarjuman al-Quran, but by those days, it had become certain from various freedom movements that India’s independence was not far off. In fact, with a single voice from the Muslim League, the possibilities of the emergence of an independent Muslim state had also become clear. Therefore, he also started writing on Islamic politics. This brought him into the political and national arena along with the religious one.
Maulana’s far-sightedness had seen that the land of Punjab remained very favorable and fertile for new movements and organizations, as Allama Iqbal also mentioned its suitability:
In religion, a very fresh and youthful nature // If it reaches a destination, it passes very quickly
If it is a game of research, it does not participate // If it is a game of discipleship, it loses very quickly
If a hunter sets a trap of interpretation // This branch descends from the nest very quickly
Maulana, seeing its fertility, also moved from Hyderabad to Punjab and established a new settlement. But since he had no game or equipment for spiritual mentorship, rather political objectives, the environment here did not suit his movement. In the feudal environment of Punjab, where even the Indian freedom movement and the Congress struggled, Maulana remained a perennial desert. His movement in Punjab could not gain acceptance beyond books, newspapers, and magazines.
Background of the establishment of Jamaat-e-Islami:
After the end of the Mughal government, the failure of the Mujahideen movement, and the destruction of 1857, educational and activist tendencies emerged strongly among Muslims. The foundation of these was laid by Hazrat Shah Waliullah Rahmatullah Alaih and his family. They established numerous religious schools in Delhi, where prominent religious personalities of the subcontinent received education and training. An educational institution run under government patronage, the Anglo-Arabic School, was established at Ajmeri Gate. Many guardians of the Indian Muslim community benefited from it. The religious scholars built large religious schools, but the modern educated and those associated with the British government laid the foundations of schools, colleges, and universities. The religious scholars were strongly opposed to the English government and English education, while Sir Syed Ahmad Khan and his associates considered acquiring English education necessary for the progress of Muslims. It was a period of great struggle. However, both movements continued to flourish. Dozens of organizations, institutions, and movements such as the Scientific Society Aligarh, Madrasatul Uloom Aligarh, Nadwatul Ulama Lucknow, Darul Uloom Deoband, All India Ahl-e-Hadith Conference, All India Muslim Educational Conference, Anjuman Himayat-e-Islam Lahore, Khilafat Committee, Jamiat Ulema-e-Hind, Hizbullah, Muslim League, Majlis-e-Ahrar-e-Islam, Shia Political Conference, Khaksar Movement, Tablighi Jamaat, etc., came into existence. There were also regional organizations and institutions besides these. The era of newspapers and magazines also began, and books started to be published. All these things not only created enlightenment among Muslims but also awakened deep economic, educational, political, and social consciousness. When the Congress raised the voice for the country's freedom, Muslims also actively participated in it. A considerable number of them remained supporters of Congress in the matter of independence, but many Muslims, under the leadership of Muslim Ali Jinnah, started demanding a separate independent Muslim state on the platform of the Muslim League.
Maulana Maududi Sahib is a product of exactly that era. Mr. Jinnah and his associates demanded a separate Muslim national government, but Maulana Maududi Sahib, whose movement was still limited only to the magazine Tarjuman al-Quran and a few of its readers, presented a new concept of an Islamic government or divine government. Maulana Sahib not only wrote articles in support of his stance but also compiled a book titled "Muslim and Political Struggle," in which he tried to prove that a government obtained on the basis of nationalism cannot be beneficial for Islam. And that there is no place for nationalism in Islam. Etc. In support of this mission, he also started a series of speeches, such as his famous speech against the national style of government in front of the students of Aligarh Muslim University.
The recipe for the establishment of a Muslim national government was very simple and easy. The ground was already prepared for it, and due to certain geographical and political factors, this recipe proved effective. However, Maududi Sahib's proposed divine government was a matter of life and death, which Maulana Sahib wanted to establish merely through slogans, newspapers, books, and organization, in the style of political movements. Whereas an Islamic government cannot come into existence without the reform of belief and society, and the method of Ali according to the Prophetic methodology.
Necessity is the mother of invention:
Since Maulana Maududi did not believe in the natural requirements of Islam and the method of Ali Minhaj-un-Nubuwwah, and wanted to establish an Islamic government without regard to that, he adopted the style of running a separate party or movement in the Western manner. Instead of the Muslim League, he established Jamaat-e-Islami like political parties. He adorned its invitation, program, and constitution with his own coined modern terms such as Islam, Islamic movement, Islamic revolution, divine government, system of life, code of life, Islamic law, Islamic state or system, establishment of religion, Islamic school of thought, etc., so that it could attract and appeal to politically and economically inclined Muslims. People would accept their slogan of Islamic government and become their supporters.
Maulana Sahib, in order to popularize his movement, not only coined new terms and words but necessarily also changed the meanings and connotations of established Shariah terms and words so that nothing would be excluded from the appeal of his invitation, ensuring its popularity and universal acceptance, and that every Muslim would blindly engage in achieving the proposed Islamic government. In this regard, he committed the greatest audacity by changing the meanings and connotations of the four fundamental Quranic terms "Ilah, Rabb, Ibadah, and Deen." He then stated that since the meanings and connotations of these fundamental terms had remained hidden from the eyes of Muslims for 1400 years, three-quarters of the teachings of the Holy Quran had been obscured from their view. Now he has revealed the correct meanings. Whoever does not follow the entire religion as he has explained will follow the path of the Jews.
Reference: (The Four Fundamental Quranic Terms)
Maulana Maududi Sahib promised at every stage, even in his constitution, to derive religious rulings and issues from the Quran and Hadith, but in practice, he acted contrary to this. He wrote booklets or articles on the doctrine of moderation or "the path of moderation in differing issues," in which on one hand, he adopted the approach of "everything is fine," and on the other hand, he supported the imitation of the Imams. He himself lived as a follower of the Hanafi school, and he allowed all the officials and workers of the Jamaat to remain in his group for the establishment of divine governance even while being Shia, innovators, or followers of other schools. For Maulana, the soundness of belief had no importance; he stated this in his explanations.
It is true that among the paths taken in the matter of beliefs through conjectures and interpretations, many paths are wrong, but not every mistake is necessarily disbelief. Calling a mistake a mistake and considering the one who commits it misguided and wrong, and trying to bring him to the right path is undoubtedly permissible, but as long as a person does not deny the very reality in which Allah Almighty has commanded belief, it is in no way permissible to call him a disbeliever, no matter how great his misguidance may be.
Since it is necessary to have public support to establish a government, Maulana Sahib adopted the path of moderation. But he went so far that when he wrote the book "Khilafat wa Mulukiyat," he did not even refrain from disrespecting the Companions of the Prophet, may Allah be pleased with them all. He pointed out the mistakes of Sayyiduna Uthman, may Allah be pleased with him, Sayyiduna Ali, may Allah be pleased with him, and Sayyiduna Amir Muawiya, may Allah be pleased with him, so that the fundamental differences between Shia and Sunni could also be brought onto the path of moderation and ultimately gain the support of the Shias. Political life, especially the Western style of government, has bestowed upon human society mental and social pollution and the blessing of freedom. In its presence, practicing the worship, ethical, and transactional rulings and issues of Islamic Shariah itself becomes burdensome on human nature, and it will be difficult for the bearers of divine government to implement them. Therefore, the path of minimizing the Sunnah of the Prophet Muhammad, peace be upon him, was also adopted. Objections to the authenticity of Hadith were raised; sometimes it was declared speculative, sometimes only Hadiths that passed the test of reason were supported, the established Islamic principles of narration were declared invalid, and doubts were cast on the authenticity of Sahih al-Bukhari, the most authentic book after the Book of Allah. The blessed habits of the Prophet, peace be upon him, were declared separate from the Sunnah. In short, whatever efforts could be made to minimize Hadith, Maulana Sahib boldly continued to exercise them. And those things that were suitable for the current time and fit with modern human intellect and temperament were allowed to be included in religion. Those that did not fit were declared wrong through interpretation and minimizing Hadith. Islamic acts of worship, especially prayer and fasting, were also described as training courses. Maulana was averse to religious education and training work from the very beginning. He considered the education of the prevalent religious Arabic madrasas as mere superstitions, like the use of miswak, prayer mats, and ritual cleansing. And since he was a renewer of Islam of the modern era, he considered the method of reforming minds solely through books, magazines, and newspapers sufficient. For this reason, he never established a single religious seminary in his lifetime, and there is not a single educational seminary in Jamaat-e-Islami in Pakistan where Muslim children can receive both religious and worldly education. He never even felt that when the government would come into his hands, how would he make it divine without religious workers and officials, and how would the English-educated or Western-trained government machinery run his proposed divine government.
In the name of expediency and strategy, Maulana kept changing his stance throughout his life. Initially, he opposed the idea of a Muslim national government, but when Pakistan was established and he moved there, he jumped into the elections based on the Western democratic model of Pakistan, under the pretext of changing righteous leadership. Out of expediency, he supported a frail old woman, Miss Fatima Jinnah, against President Ayub.
To gain public popularity, he exhibited the cover of the Kaaba, which was made in Pakistan and had not yet even been touched by the air of the Kaaba, in the name of sanctity, and taking advantage of the public's weak faith, he kept moving around with it. استغفراللہ
In short, aspects such as renewal, isolation, mitigation of Hadith, Shi'ism, disrespect of the Companions, aversion to religious education and training, and opportunism and expediency have been prominent in Maulana's religious thoughts, ideas, and interpretations. These are things that can in no way be part of the life of a true caller to Islam. Now, one by one, we want to examine them.
The Path of Modernism and Secession and the Change in the Meaning and Concept of Islam's Fundamental Terms:
Maulana Sahib seriously began the process of politicizing Islam to achieve and establish divine governance. In this regard, he adopted two new approaches completely different from the method of the pious predecessors.
A new interpretation of the meanings of the four fundamental terms of the Quran.
The slogan of a complete religion.
Obviously, without adopting these two approaches, he could not have dressed Islam in the garb of movements like communism and socialism. Therefore, for this purpose, he wrote a book titled "The Four Fundamental Terms of the Quran," in which he changed the meanings and concepts of Ilah, Rabb, Ibadat, and Deen. Below, we briefly present his beliefs.
❀ One reason for this was the lack of pure Arab taste, and the other reason was that for the people born in the Islamic society, the meanings of Ilah and Rabb, and Deen and Ibadat were not the same as those prevalent in the non-Muslim society at the time of revelation.
Reference: The Four Fundamental Terms of the Quran
❀ So the reality is that merely due to the obscuring of the meanings of these four fundamental terms, three-quarters of the teachings of the Quran, and indeed its true spirit, became hidden from view.
Reference: (The Four Fundamental Terms of the Quran)
In the cited references, the justification for the change in meaning has been explained, but thereafter the author has
defined the meaning of Ilah as power
the meaning of Rabb as the center of gathering
the meaning of Ibadat as obedience
and translated Deen as state or system
❀ Regarding the meaning of Ilah, it is stated:
In all these verses, from beginning to end, there is one central idea found. And that is that divinity and power are inseparably connected. And in their essence and meaning, both are the same thing.
Reference: The Four Fundamental Terms of the Quran
❀ And by analogy, the person who considers someone's command as law and someone's orders and prohibitions as obligatory for himself, he also acknowledges that person as the supreme authority. Thus, the essence of divinity is authority.
Reference: (Reference mentioned)
❀ The unity of the supreme authority requires that all types of sovereignty and rule be concentrated in the being of one supreme authority. And no part of sovereignty should be transferred to another.
Reference: (Reference mentioned)
Meaning of Lord:
The root of this word is Rab b, whose initial and fundamental meaning is nurturing. Then from it arose the meanings of control, care, reform of condition, and completion and perfection. On this basis, the concepts of superiority, lordship, ownership, and mastery also developed within it.
And the meaning of Lord is that He is the authority of command and prohibition, the possessor of supreme power, the source of guidance and direction, the origin of law, the head of the state, and the center of the community. According to them, it had a completely different status, and in this sense, they either considered only humans as lords instead of Allah, or naturally, despite Allah being the Lord, they practically bowed in obedience to the moral, civilizational, and political lordship of humans.
Reference: (The Four Fundamental Terms of the Quran)
Meaning of Worship:
From this explanation, it becomes clear that the fundamental meaning of the word 'abd' (servant/slave) is to acknowledge someone's supremacy and superiority, and in comparison, to relinquish one's freedom and autonomy, to abandon stubbornness and resistance, and to become submissive to that person. This is the reality of servitude and slavery. Therefore, the primary concept that arises in the mind of an Arab from this word is the concept of servitude and slavery. Then, since the main duty of a slave is obedience and compliance to his master, necessarily the concept of obedience is associated with it.
Reference: (Four Fundamental Terms of the Quran)
Translation of Deen:
In the language of the Quran, Deen represents an entire system, which consists of four components:
Supreme sovereignty and authority
Submission and obedience in contrast to sovereignty
The system of thought and action that is under the influence of this sovereignty
Recompense, which is given by the supreme authority as a reward for loyalty and obedience to this system or as a punishment for rebellion and disobedience.
The Quran sometimes applies the word Deen to the first and second meanings, sometimes to the third meaning, sometimes to the fourth, and sometimes by saying Al-Deen, it encompasses the entire system along with its four components.
Reference: (The Four Fundamental Terms of the Quran)
❀ Perhaps there is no term in any language in the world that is as comprehensive as this entire concept; the modern word "state" has somewhat approached it. However, to fully encompass all the semantic boundaries of the world, it requires further expansion.
Reference: The Four Fundamental Terms of the Quran
❀ After studying the following excerpts from Maulana Maududi's most important book "The Four Fundamental Terms of the Quran," a Muslim familiar with Islam can clearly understand how Maulana Sahib altered the meanings and concepts of these terms to serve his own purpose. He wrapped the metaphysical and ethical concepts of Islamic Shariah in the cloak of materialism and state, reducing Islam to mere politics. That is why he repeatedly insists on the slogan of a complete religion, so that people place politics in Islam as the foremost position and consider it the purpose of religion, thereby supporting his political slogans.
After Maulana's interpretation and explanation, the 1400-year Islamic era, which includes the thirty (30) years of the Rashidun Caliphate, the compilation of the Holy Quran, the compilation of Hadith, the eras of the Tabi‘in, jurists, and hadith scholars, and all the achievements and history, is meaningless, because according to Maulana, the fundamental terms were not understood by anyone for 1400 years. So logically, whatever Muslims did during this period was misguided. Muslims and even non-Muslims will be astonished by Maulana's audacity, wondering how one person has presented a new interpretation of Islam after 1400 years.
Western thinkers, critics, and orientalists, who praised and believed in the discipline and caution of the Muslim Ummah in preserving, arranging, and compiling Islamic teachings, ethics, transactions, the beautiful moments of the life of the Holy Prophet Muhammad (peace be upon him), his actions, sayings, character, acknowledgments, and even gestures, what would they think after Maulana's explanation?
"The crow tried to walk like a swan and forgot its own way."
The way Maulana Maududi has interpreted and explained the religion of Islam is not a minor error, but through this interpretation, he has erred in the overall thought of the religion. And all the statements, writings, ideas, books, and speeches he has produced thereafter are certainly subject to these interpretations, which are an open form of Mu'tazilism and modernism.
Reduction of Hadith:
Maulana Maududi, by accusing a "lack of pure Arab taste," has implied that three-quarters of the understanding and interpretation of the Quran have been concealed over fourteen hundred years, yet the entire treasury of Hadith and the record of Islamic history have been compiled by Arabs and those who know Arabic. What do they say about their treasury of Hadith, the Sahih Sitta, the Seerah, and history? Please consider this carefully. The noble Muhaddithin have provided a magnificent treasury of the names of narrators, which is undoubtedly extremely valuable. But is there anything in it that does not carry the possibility of error?
Reference: (Tafheemaat)
❀ Hadiths have reached from a few people to a few people, from which if something can be established with certainty, it is only a presumption of correctness, not knowledge with certainty.
Reference: Risalah Tarjuman al-Quran: Rabi' al-Awwal 1365 AH
❀ And the Muhaddithin cannot maintain the balance and moderation in deducing rulings and issues from authentic hadiths that the jurists and Mujtahids have maintained.
Reference: Tafheemaat
❀ Hadiths cannot be considered as conclusive proof in any matter.
Reference: (Tarjuman al-Quran February 46 AH)
❀ Regarding Sahih al-Bukhari, it is stated:
No noble person can say that the collection of hadiths has reached us and it is absolutely authentic, for example, Bukhari, which is called the most authentic book after the Book of Allah, even the greatest exaggerator cannot say that all the six to seven thousand hadiths recorded in it are entirely authentic.
Reference: (Excerpt from a speech in Lahore, Akhbar al-I'tisam)
Maulana Maududi Sahib changed the meanings and interpretations of Quranic terms and words. He imposed his own interpretations, and then declared the collection of Hadith as doubtful, speculative, and unreliable, leaving the religion incomplete. According to what is written in Maududi Sahib’s books on religious studies, sermons, Tafheemaat, the four fundamental terms of the Quran, renewal and revival of religion, etc., a person with a taste for rarity in Arabic is unable to understand the correct meaning of religious terms. However, he does not apply this principle to himself, even though he never received education in Arabic or religious knowledge from any authentic Arabic institution or a reliable teacher. So how did he then acquire the right to make these interpretations and create doubt and confusion?
فيا للعجب
Insulting the Companions and Scholars:
In this field as well, Maulana has shown his hand well. He has taken the news of the Companions of the Prophet (may Allah be pleased with them all) up to the scholars and intellectuals of the nation today, and has insulted and belittled all of them.
❀ Regarding Caliphate and Monarchy, he writes:
But after them (Sayyiduna Abu Bakr رضي الله عنه and Sayyiduna Umar رضي الله عنه), when Sayyiduna Uthman رضي الله عنه became the successor, gradually they moved away from this policy.
Reference: (Khilafat wa Mulukiyat)
❀ One aspect of Sayyiduna Uthman رضي الله عنه’s policy was undoubtedly wrong, and a wrong act is wrong in any case. Regardless of who committed it, trying to justify it with unnecessary rhetoric is neither a demand of reason and justice nor a requirement of the religion that the mistake of any companion should not be acknowledged.
Reference: Khilafat wa Mulukiyat
❀ The way Sayyiduna Ali رضي الله عنه acted throughout the time of fitnah was quite appropriate for a rightly guided Caliph. However, there is only one thing about which it is difficult to say anything in defense, and that is that after the Battle of Jamal, he changed his attitude towards the killers of Uthman.
During the entire caliphate of Sayyiduna Ali رضي الله عنه, we see only this one act which cannot be called anything but wrong.
Reference: Khilafat wa Mulukiyat
❀ The first party adopted an unconstitutional procedure, which cannot be considered a legitimate action according to divine Shariah or any worldly constitution or law. Worse than this was the constitutional approach of the other party, that is Sayyiduna Muawiyah رضي الله عنه, who acted according to the pure ancient Jahiliyyah method.
Reference: (Khilafat wa Mulukiyat)
❀ I have no hesitation in admitting that they committed this mistake with good intentions, believing themselves to be in the right, but I consider it a mistake; I have serious reservations about calling it an ijtihadi (juridical) error.
Reference: (Khilafat wa Mulukiyat)
❀ For Umar ibn Abdul Aziz, the first reviver of Islam, uprooting the foundations of Umayyad rule from social life and preparing the mental and moral state of the common Muslims to bear the responsibility of the Caliphate was not an easy task that could be accomplished within two and a half years.
Reference: (Tajdeed wa Ihya-e-Deen)
❀ Imam Ghazali's revivalist work had some scholarly and intellectual shortcomings. These can be divided into three categories. The first category includes shortcomings that arose due to his weak knowledge of Hadith. The second category includes shortcomings caused by the dominance of rationalism in his mind. The third category includes shortcomings due to his excessive inclination towards Sufism.
Reference: Tajdeed wa Ihya-e-Deen
❀ The person who carried out the true work, avoiding Imam Ghazali's weaknesses, was Ibn Taymiyyah. However, the fact remains that he too could not launch any political movement that would bring about a revolution in the system of governance.
Reference: (Tajdeed wa Ihya-e-Deen)
❀ Sheikh Ahmad Sirhindi, Shah Waliullah Dehlvi, Syed Ahmad Barelvi, and Shah Ismail Shaheed may Allah have mercy on them, each carried out a renewal work in their respective times, but these people also failed due to certain reasons.
Reference: (Renewal and Revival of Religion)
❀ Those who rise to guide Muslims do not even show the slightest glimpse of the life of Muhammad ﷺ in their own lives; in some, there is complete Westernization, in others, black-heartedness and filthy morals are wrapped in emotions and turbans. Preaching with the tongue but corruption in actions, apparent service to religion but betrayal and servitude to selfish desires in the heart.
Reference: (Muslims and the Current Political Struggle Part One)
❀ The principle of Islamic Shariah and Hadith is:
To speak well of your men and refrain from mentioning their faults.
Reference: (Abu Dawood: 4900), (Tirmidhi: 1019)
Sheikh al-Islam Imam Ibn Taymiyyah may Allah have mercy on him
Sheikh al-Islam Imam Ibn Taymiyyah may Allah have mercy on him says in
Reference: "Al-Aqidah al-Wasitiyyah"
:"Our belief is such that we refrain from discussing the differences that occurred among the Companions. We know that there are narrations about this. Some of these are completely false, but those people were Mujtahids; those whose Ijtihad was correct will receive double reward, and those whose Ijtihad was mistaken will also receive the reward of a good intention."
❀Hazrat Shah Waliullah (may Allah have mercy on him) says:
"We should restrain our tongues from mentioning the name of a Companion without goodness; they are our Imams and leaders in religion. It is forbidden to speak ill of them, and it is obligatory to honor them.
Reference: (Tafheemaat-e-Ilahiyah)
The insult of the noble Companions and the belittling of the scholars of the Ummah is very regrettable, which points to Maulana Maududi Sahib's arrogance and pride. The manner of expression he adopted regarding the Caliphate and monarchy clearly indicates an attempt to gain sympathy and support from the Shias. However, even after this criticism and belittlement, he could not achieve his goal.
Similarly, the intention behind criticizing some scholars of the Ummah is to prove oneself a Mujaddid (reviver). But Maulana was not a Mujaddid, he was certainly a Mujaddid (reformer)."
Shiism:
Maulana's Shiism has been fully highlighted in his book "Khilafat wa Mulkiyat," and in any case, he has never explicitly rejected Shia beliefs in any of his books or articles. Because he considered every person a true Muslim even if they held incorrect beliefs, and he did not feel the need for correctness in belief and practice. Rather, he regarded fundamental differences as secondary. Maulana Sahib's followers are constantly striving to ensure that he receives support from every sect of Muslims. Even the support of the Shias is considered necessary for him. Therefore, for many years, he has been continuously praising the Iranian revolution and the leadership and sovereignty of Khomeini. He holds gatherings and meetings with Khomeini supporters. He arranges the distribution of their literature and books, organizes exhibitions. In his newspapers, he praises the Iranian revolution and the leadership of Khomeini. He compares them with Saudi Arabia and other Muslim governments. He considers the Iranian revolution to be a true Islamic revolution.
In India, we first exposed this alliance in our newspaper magazine Ahl-e-Hadith and Tarjuman, proving that Jamaat-e-Islami is engaged in a coalition with the Rawafid and Khomeini. Secretly, it is involved in conspiracies against Islamic governments and is gaining material benefits in return for this collusion. Under the name of Muslim unity, Jamaat-e-Islami, Rawafid, and Barelvi have held numerous gatherings in the subcontinent and even outside India and Pakistan. In these, they have propagated against Islamic governments, especially Saudi Arabia. For many years, Khomeini's agent Jamaat-e-Islami, with cooperation, has been organizing programs called Hajj seminars in various cities and countries, whose purpose is propaganda against the Saudi government. The sub-organizations of Jamaat-e-Islami India, such as S.I.M, maintain full coordination with Khomeini supporters in Iran and receive cooperation from them. These facts have been revealed in multiple issues of the magazine Ahl-e-Hadith.
Shia, Kharijites, Rawafid unanimously consider the Companions of the Prophet, the Followers, the Followers of the Followers, the Imams, the Muhaddithin, and all the scholars of Ahl al-Sunnah wa al-Jama'ah as misguided sects. However, observe the appeasement of Maududi Sahib and his group in the following excerpts.
Maulana Maududi Sahib and Chaudhry Tufail Muhammad wrote in their congratulatory letter sent to Khomeini Sahib on the Iranian revolution.
The Muslims of Iran have lit a new torch of sacrifice and devotion.
Reference: Lahore 13/ February (Jasarat Correspondent)
The founder of Jamaat-e-Islami Pakistan, Syed Abul A'la Maududi, and the Amir of Jamaat-e-Islami Pakistan, Mian Tufail Muhammad, have sent a congratulatory message to the prominent leader of the Islamic world, Ayatollah Ruhollah Khomeini. They have expressed happiness over the success of the Iranian people. In a joint telegram, they said that they wholeheartedly congratulate you on this magnificent success granted by Allah Almighty, and pray to the Exalted God to help and guide our Iranian brothers in truly building their beloved country Iran in the form of an Islamic Republic. They also prayed that He bless their efforts in this regard. The Secretary General of Jamaat-e-Islami Pakistan, Qazi Hussain Ahmad, expressed heartfelt pleasure over General Zia-ul-Haq's congratulatory message to Iran's newly elected Prime Minister Dr. Mehdi Bazargan. He said that the Muslim people of Iran have ignited a new torch of sacrifice and devotion, which has illuminated the path of Islamic Jihad in the modern era. Qazi Hussain Ahmad, presenting congratulations on the Islamic spirit of the Iranian people, said that the sacrifices made by thousands of Iranian youth for the establishment of the Islamic Republic are a guiding light for the entire Islamic world.
Reference: (Daily Jasarat Karachi 13 February 79)
Similarly, the official organ of Jamaat-e-Islami, Dawat Delhi, states through its editor.
At present, four experiments of implementing Islamic Shariah, in complete or partial form, are before the Islamic world. One experiment is that of Saudi Arabia, where under the shadow of monarchy, Shariah is being molded into the framework of national law, and through it, an attempt is being made to implement Islam within a specific scope. This is the oldest experiment. It can neither be expanded further, nor can it, in its limited form, serve as a means to bring about those changes which are necessary to make Islam truly the most effective and guiding force in both society and state. Whatever form and extent it has, it can only be tolerated; this experiment can neither support the high ambitions of Islamists nor can it fill the outline of an Islamic state with the colors that would bring it to life as a living reality on the contemporary political scene.
The second experience is that of Iran, where, with the support of popular power, a revolution was brought about that completely dismantled the old system. They are laying out the framework of an entirely new Islamic system of life. This experience shows the path of revolution and the decisive changes born from its womb, rather than reform and gradual change. This appears to be the most effective and attractive in the current circumstances. However, it has ignited a spark of hope in the hearts of Islamists worldwide, and the way it has fully awakened the possibilities of an Islamic revolution cannot be ignored.
The third experience is that of Pakistan, where the military, with the help of the bureaucracy, is attempting the limited implementation of Islam.
The fourth and relatively younger experience is that of Sudan, where the process of implementing Islam gradually is creating an impression similar to a revolution due to its speed and intensity.
After the Iranian experience, this experience appears to be the most vibrant, influential, and promising.
Reference: From Dawat Weekly, January 1, 1984
❀ Last year, a sub-organization of Jamaat-e-Islami, SIM (Student Movement of India), held its conference at Ram Leela Ground in Delhi. A few days before the conference, the president of this organization, Dr. Ilyas Rasool, held a press conference in which he outlined their program and destination. He stated that the meeting would discuss:
The social crisis in India and the Islamic movement. SIM is a part of the Islamic movement, but the Islamic movement is not the name of any organization, sect, or group; rather, it is the name of an ideology, a way of life, and a revolutionary message. Our country has adopted Western styles of democracy, secularism, and socialism, which do not align with the psychology of the people. As a result, society has deteriorated and a crisis has emerged. At present, except for Iran, no country has a proper Islamic system, including Pakistan and Saudi Arabia.
Regarding the Islamic political system, Dr. Sahib said:
That the true sovereignty belongs only to Allah, and according to His command, a caliph is chosen who governs the system of rule based on the Quran and Sunnah.
Reference: (From Qaumi Awaz. 19/October 84)
Observe a clear example of compromise in this commentary by Mr. Aminul Hassan Rizvi, editor of Jamaat-e-Islami's English newspaper Radiance Delhi, who published a review of Maulana Manzoor Numani's book "Iranian Revolution, Imam Khomeini and Shi'ism" in the magazine Current. Its translation was published in the Iranian Embassy's magazine "Rah-e-Islam Urdu."
But the question is, in which direction is this guidance being led? Furthermore, how just is this topic to the book? Imam Khomeini is a Shia; he never hid this, and as I have already stated above. The majority in Iran are Shia. And it was they who fought against the Shah's tyrannical regime, made great sacrifices. As a result, they succeeded; all this happened under the leadership and supervision of scholars who were Shia. But throughout this entire period, they never called it a Shia jihad or Shia revolution, nor do they now call it the Shia Republic. Their claim is that this is an Islamic revolution. And Iran is now progressing as the Islamic Republic of Iran.
It is a natural fact that Shias believe that they alone represent true Islam, just as Sunnis believe that they alone are the true Muslims. A Shia will cease to be a Shia only when he believes that Shiism does not represent true Islam. Similarly, the same applies to Sunnis.
Reference: (Rah-e-Islam Delhi)
From the quoted excerpts, it can be clearly understood that Jamaat-e-Islami and its founder hold a conciliatory opinion about Shiism and the Iranian revolution. Here are a few references mentioned briefly. Otherwise, their newspapers are filled with numerous eloquent articles on this subject.
❀ As far as Shia beliefs are concerned, the Imams, Muhaddithin, and scholars of the Ummah have written hundreds of books refuting them and have proven that the beliefs of the Shia regarding Imamat, Minor Occultation, Major Occultation, Guardianship of the Jurist, Taqiyya, concealment, etc., are entirely misguided. According to them, the first four Caliphs, except Sayyidina Ali (may Allah be pleased with him) (معاذ اللہ), are cursed, and since the Holy Quran and the collection of Ahadith were compiled by hypocritical companions (معاذ اللہ) who did not truly believe from their hearts, they are distorted. They only accept the Ja'fari jurisprudence and consider the collections of Hadith, history, and traditions gathered by Sunni Imams, great scholars, and Muhaddithin to be doubtful. Taqiyya, concealment, and mut'ah (temporary marriage) are regarded by them as acts of worship. All these beliefs are recorded in their books such as Al-Kafi, Al-Shafi, Kitab al-Rawdha, and in the books of Khomeini Sahib like Kashf al-Asrar and Tahrir al-Wasilah, etc. Therefore, considering the government of such a misguided sect as an Islamic government is itself misguidance and self-deception, and it spreads misguidance among other Muslims.
Philosophy of Unity Among Muslims:
Who among Muslims can deny the importance of unity among Muslims, but unity among Muslims is only possible on the basis of the correctness of beliefs. There are many groups and sects among Muslims, all of which call for unity among Muslims. Jamaat-e-Islami also claims to support unity among Muslims, but the path it has shown for this is not correct. On this basis, unity is not possible if every person continues to follow his alleged belief, even if it is misguidance, and then starts calling for unity among Muslims. Any gathering, unity, and agreement is only possible by following central principles. And that central point in Islam is Tawheed and the Book and Sunnah; unity can be achieved on these points. No one can gather Muslims on the basis of a religion or Shariah of their own making. Therefore, a Muslim who calls for unity among Muslims should first examine himself to what extent he acts upon these principles. Every day, along with the times, personalities will continue to emerge, and they will present new interpretations and explanations of Islam every day, organizational formations will also continue, and each one will raise the slogan of unity among Muslims. In the end, with whom will Muslims unite?
Avoidance of Religious Education and Training:
Since Maulana Maududi himself did not receive religious education through any religious institution, he had no interest in the promotion of religious education. In fact, he was not interested in secular education either. He believed that he would bring about a complete revolution and change the minds of Muslims through his books alone. For this purpose, he wrote dozens of Urdu books, and some of these books were translated into Arabic and English by others. Therefore, he remained averse and indifferent to the establishment of any religious institution and to the fundamental Islamic duty of providing religious and worldly education and training to Muslim children. Evidence of this aversion can be found in the following writings of his, where he expresses displeasure against the scholars:
He writes:
"Somewhere, black hearts and filthy morals are wrapped in turbans and cloaks, with preaching on the tongue and corruption in deeds, apparent service to religion, and inward treacheries, betrayals, and servitude to selfish desires."
Reference: (Muslim and the Current Political Struggle, Part One)
Expressing hatred against religious educational institutions, he writes:
These poor people go to modern educational institutions for education, where they mostly encounter sincere yet deceitful atheists or semi-Muslim and semi-atheist individuals. When they turn towards traditional madrasas, they often fall prey to religious merchants. If they want to acquire religious knowledge, the vast majority of preachers and orators mislead them.
Reference: (The Purpose and Policy of Jamaat-e-Islami)
It is very surprising that the deceased criticized both educational systems but was never able to establish even a single school or maktab himself. Ultimately, what will he answer before Allah when asked, "You were such a great caller to Islam; what did you do for the propagation of religious education?"
In any case, Jamaat-e-Islami Hind might be able to respond to this to some extent, but the founder of the Jamaat and Jamaat-e-Islami Pakistan will not be able to answer it at all. At most, they will say that they have established Mansurah on Multan Road, Lahore. After all, the Maulana is a preacher of that religion and system, and indeed wants to establish its government. Why have they avoided the work of its education and training? This is a very important question, the answer to which Maulana Abul A'la Maududi and his associates can hardly provide.
Expediency and Opportunism:
Since Maulana Maududi considers the Creator of the universe as the Supreme Authority, he states that the purpose of religion is to attain power. This is the core of his religious concepts and interpretations. Since there are no fixed principles for attaining power, nor can a person strictly adhere to any, Maulana Sahib also took advantage of the strategy of adapting to the currents of the time.
❀ In Article 8 of the Jamaat-e-Islami constitution, it was written about the front-line members;
There will be no concession for those people in adhering to the rulings of Shariah. They must present a complete model of Muslim life, and for them, determination will be the law instead of permission.
Maulana further writes:
"Some people express the view that even if initially a non-Islamic system is established, gradually through education, training, and moral reform, it can be transformed into an Islamic state. However, based on the little study I have done of political and social history, I consider this impossible.
Reference: (From the article How an Islamic Government is Established)
But when the decision for the partition of the country was made and the establishment of Pakistan took place, upon arriving here, Maulana's approach began to change. All the opposition he had shown over the past years against the Muslim nationalist government, and all the pages he had blackened in books and magazines, were completely forgotten, and in the name of bringing righteous leadership, he fielded his associates in the elections so that by winning seats in the assembly, an Islamic government could be formed. However, in these elections, Jamaat-e-Islami suffered humiliating defeats.
After that, the issue of fielding a candidate against President Ayub in the presidential election arose. The opposition parties decided to nominate Miss Fatima Jinnah against President Ayub, and accordingly, Jamaat-e-Islami announced its support for this old and frail woman by issuing a statement.
Among the things declared forbidden in Shariah, some prohibitions are eternal and cannot be changed to permissibility under any circumstances, while others are prohibitions that can be converted into permissibility to the extent of necessity in cases of extreme need. It is now clear that the prohibition on making a woman a leader is not among those eternal and absolute prohibitions, but rather it can be counted among the second type of prohibitions. Therefore, we should examine the circumstances in which this issue has arisen.
Reference: (From the proposals of the Shura meeting)
Accordingly, the workers of Jamaat-e-Islami risked everything for the success of Miss Fatima Jinnah, in which Miss Fatima Jinnah was defeated.
Encouragement of Innovation1963:
The Saudi government decided that the covering of the Kaaba should be made under the supervision of Maulana Sahib in Pakistan. Accordingly, Jamaat-e-Islami promoted this extensively through newspapers, and taking advantage of the public's gullibility, announced that the covering would be exhibited via train. When the covering was ready, it was placed in a train and taken through various cities. The ignorant masses of religion flocked to see the covering prepared under the supervision of Maulana Maududi Sahib and Jamaat-e-Islami. Maulana Sahib himself traveled with the train. The whole purpose of this was to pave the way for the upcoming elections. Regarding this traveling exhibition, see the editorial of Jamaat-e-Islami's newspaper Asia Lahore. Nowadays, two special trains are showing the covering of the Kaaba at railway stations in West Pakistan. One train is moving from Lahore towards Peshawar, stopping at various stations, and the other special train is taking the eager viewers of the covering from Okara towards Montgomery. At every station, there is a strange scene of public enthusiasm, devotion, and love. At small stations, there are crowds of hundreds of thousands; men, women, children, and elderly are all eager to get even a single glance. Women shower flowers on the covering of the Kaaba, and high-ranking officers and dignitaries stand humbly before it with devotion. Since touching or kissing the covering of the Kaaba is not allowed, at some places, people out of extreme devotion have even started kissing the train itself.
Reference: (Asia Lahore 28/March/1963)
Those gentlemen who had studied Maulana Maududi's books were astonished to see what this preacher of Islam, who promotes the Quran and Hadith, was actually doing. They could not even imagine that Maulana Maududi could be involved in such an innovative (bid'ah) act.
"Everything is fine" formula:
In jurisprudential disagreement issues, Maulana Sahib has always believed in the "everything is fine" approach, even in some fundamental matters, he followed this method and considered all of them as subsidiary issues. On one hand, he strongly rejected blind following (taqlid) and preached that one should not be mentally enslaved to anyone, but on the other hand, he could not manage without taqlid himself; he was Hanafi and praised Hanafism.
At one place he says:
"I myself pray according to the Hanafi method, although I consider the prayers of Ahl al-Hadith, Shafi'i, Maliki, and Hanbali all correct and I used to pray behind all of them."
Reference: (Rasa'il wa Masail Part Two)
Encouragement to follow any one of the four schools of thought, and giving a wrong introduction of the Ahl al-Hadith sect, they say:
Therefore, all Muslims consider these four schools of jurisprudence to be correct. However, it is obvious that in one matter only one method can be followed; it is not possible to follow four different methods. Hence, there is also a group of scholars who say that it is not necessary to follow any particular school of jurisprudence. A knowledgeable person should directly derive rulings from the Quran and Hadith. And those who are not scholars should follow whichever scholar they trust; these are called Ahl al-Hadith. And like the above groups, they are also on the truth.
Reference: Risalah Diniyat
Observe the contradiction of Maulana Sahib:
Above, he said that in one matter only one method can be followed. But below, while judging Imam Tahawi’s statement [المنتقل من مذهب الی مذهب باجتهاد و برهان اثم يستوجب التعزير], he writes:
In my view, for a knowledgeable person, blind imitation (taqlid) is impermissible and sinful, and even something more severe than that. But remember, following the methods and principles of a particular school based on one's own research is one thing, and blindly adopting a type of imitation is a completely different matter! And it is this latter thing that I do not consider correct. As for the fatwa of Tahawi that you quoted, no matter how great a scholar wrote it, I do not accept it. In my opinion, switching from one jurisprudential school to another is sinful only if this change is due to personal desire and not based on research.
Reference: (Rasa'il wa Masail Part One)
In the comparison mentioned, Maulana Sahib has stretched the interpretation too far. The Maulana himself is a scholar and a Quran commentator, yet he continued to follow the Hanafi school, while he himself writes that imitation is impermissible and sinful for a scholar. Through interpretation, he even made it permissible for himself.
❀ Both the Hanafis and Ahl al-Hadith criticize imitation but ultimately support it, saying:
In the madhhabs of Imam Abu Hanifa, Imam Shafi'i, and Imam Malik, there are many issues on which the Ahl al-Hadith have raised objections, claiming that these are against the Hadith. The followers of these Imams have also responded to these objections. A person who possesses knowledge and has the capability of ijtihad can judge between the two parties. He has the right to adopt the method that he finds established by the Hadith. However, the common Ahl al-Hadith who roam around debating these issues are not in a much better state than the average Hanafis. Their knowledge is as imitative as that of the Hanafis. They rely on their Imams and scholars, and the Hanafis rely on their Imams and scholars. They do not have the capability of ijtihad themselves, nor do they possess enough knowledge of the Hadith and insight in the principles to investigate the rulings. Their claim that Fatiha is the successor of the Imam, or the raising of hands, or saying Ameen aloud is established by Hadith and not proven otherwise, is actually based on imitation, not on ijtihad. Therefore, silence is better in response to them; however, those who possess knowledge can speak on these issues.
Reference: Rasa'il wa Masa'il Part One
By the way, the entire excerpt from Maulana Sahib is very interesting. But this sentence is excellent: "In fact, it is based on imitation (taqlid), not on independent reasoning (ijtihad)." God knows what the Maulana's definition of imitation and ijtihad is.
He says about Taraweeh:
If these matters are considered, it becomes clear that although the Prophet ﷺ prayed only eight rak'ahs, the Companions and the Successors generally did not interpret this act of the Prophet ﷺ to mean that praying only eight rak'ahs is the Sunnah, and that praying more than that is against the Sunnah or an innovation. After all, how can it be imagined that the Companions, the Successors, and the Mujtahid Imams were so deprived of the ability to distinguish between Sunnah and innovation? Or that they would deliberately abandon the Sunnah and adopt an innovation? In any case, if someone takes this act of the Prophet ﷺ to mean that his intention was to establish only eight rak'ahs as the Sunnah, then let him eagerly act upon it, and those who agree with him in this matter should follow him. However, the evidences for twenty rak'ahs are not so weak that declaring them against the Sunnah is as easy as it has been assumed.
Reference: (Rasa'il wa Masa'il Part Three)
You have heard the blessed statement of Hazrat Wala! That is, on one hand, he himself admits, "that the Prophet ﷺ prayed only eight rak'ahs."
On the other hand, he is making unnecessary interpretations of it. Saying this did not mean that, and that was not the case. Then in the end, he also said that the evidence for 20 rak'ahs is so weak that declaring it contrary to the Sunnah is not as easy as it has been assumed.
After Maulana's analysis, one should simply recite [إنا لله وإنا إليه راجعون]. When such a great Islamic thinker has this broadness of thought, then the poor stubborn Khatm-e-Nubuwwat zealots who have not read or heard anything beyond fiqh and the sayings of elders, what can they do or say? They will certainly become furious at calling the number 20 non-Sunnah and hearing it, and will run to beat with sticks. Two years ago in Bihar (during Taraweeh), a supporter of Sunnah was martyred. After seeing Maulana Maududi Sahib's stance on Taraweeh, his policy of "everything is fine" becomes fully understandable. And one becomes firmly convinced that he merely chants the slogan of the Book and Sunnah but does not act upon it, which is blatant hypocrisy and double-dealing. Principles are principles, they should be accepted and acted upon.
Taraweeh is a voluntary prayer. A Muslim may perform as many rak'ahs of it as he wishes, as some pious people and scholars of the Salaf have done. However, he must acknowledge that only eight, eleven, or thirteen rak'ahs are authentically established from the Prophet Muhammad ﷺ. And the Sunnah is only that which is established from the Prophet ﷺ.
After this brief review, every follower of the Book and Sunnah should understand that Maududi Sahib has indeed established a great organization for Jamaat formation and its literature. However, his religious understanding, interpretation, and methodology are completely different from those of the pious predecessors (the Companions, the Followers, and the Imams of Hadith). It contains the germs of innovation, isolation, and the weakening of Hadith to the fullest extent. Therefore, a true Islamic society cannot be formed from it. When an Islamic society is not formed, how will the divine government come into existence?
