IT has been nearly 45 years since the passing of Syed Abul A’la Maududi, and now there is a need to evaluate his stature and contribution in a proper context. To understand Maulana Maududi, it is essential to comprehend the ideological differences between Sir Syed Ahmad Khan and his greatest intellectual rival, Allama Shibli Nomani. Furthermore, it is important to recognize how Allama Iqbal achieved a position of greatness amidst these two powerful ideological currents in the subcontinent.
Sir Syed encouraged Muslims toward education and sought to reconcile religion with reason. His interpretations were not easily accepted, which was natural. In response, Allama Shibli Nomani emerged, holding the view that while the world’s progress might be acknowledged, for Muslims, true progress was not just spiritual but also practical adherence to the era of the Prophet’s Companions. This created a divide between traditional and modern approaches, leaving Muslims caught in the middle. Iqbal rescued the Muslims of the subcontinent from this intellectual impasse by raising the question: while spiritually breathing in the era of the Companions is a blessing, what is the answer to the modern challenges and intellectual questions?
The strategy he employed was aligned with the Hadith of the Prophet (PBUH), which states, “Wisdom is the lost property of the believer, wherever it is found, the believer has the right to acquire it.” Iqbal’s theory was that Muslims should acquire the latest education, even reinterpreting Islamic jurisprudence, while staying true to their core principles. Whether it was the miracle of Pakistan’s creation or the freedom movements of that era, all were results of this philosophy.
Another key aspect of Iqbal’s thought is his famous Allahabad address, where he stated that the survival of not only Muslims but all of humanity lies in liberation from imperialism. After the Allahabad address, Iqbal did not live much longer, but his ideas continued to advance. This work was carried forward by Maulana Maududi. He was a junior contemporary of Iqbal, whose primary era began after the establishment of Pakistan. According to his own school of thought, Maududi’s greatest contribution was his work “Tafhim-ul-Quran”, in which he presented the final book of God in a modern language, transforming the ideological landscape not only in Pakistan and the subcontinent but globally. Similarly, through his books “Deeniyat” and *Khutbat*, he addressed the basic teachings of Islam, meeting the needs of the educated public. Among his numerous literary works, his most significant contribution is the book “Khilafat o Mulukiyyat”. In this book, Maududi tackled the most pressing issue facing the Muslim Ummah, explaining why the common belief that Muslims had failed to offer a stable political system to the world persists, and outlining a strategy to overcome this weakness.
How significant was this work? In this regard, Professor Fateh Muhammad Malik’s commentary is noteworthy. He observes that while Iqbal had pointed out the tyranny of monarchy and imperialism in his Allahabad address, Maulana Maududi carried this work forward through “Khilafat o Mulukiyyat”. Did Maulana Maududi contend himself with intellectual work on monarchy, like many scholars and thinkers do? Absolutely Not. He actively stood against the tyrannies of his time. He challenged every dictatorship during his era and participated in every democratic struggle, even facing the death sentence without fear. History will always remember that a military court during Martial Law sentenced him to death, but he accepted the ultimate punishment rather than submit to oppression.
In the ideological realm, one of his greatest services was providing guidance on Islam’s political system. He also made a significant contribution to the understanding of Islam’s philosophy of war and conflict, which the world has only begun to comprehend three quarter century later. This aspect of Maududi’s contribution should also be viewed within a historical context. Regarding the events of the 1857 War of Independence and the Mujahideen Movement, Iqbal’s opinion was that such efforts dissipated the Muslims’ strength, distancing them from their goals. For this reason, Iqbal advised Muslims to pursue a political path.
After the creation of Pakistan, the first phase of the Kashmir conflict occurred in 1948. At that time, Maududi stated that if the state recognized the war, it would be considered Jihad; otherwise, it would not. The event known as the Afghan Jihad also began during Maududi’s lifetime. Many of his followers wanted to participate in this war individually or organizationally, but Maududi never approved of it. Professor Saleem Mansoor Khalid has documented most of these details in his book “Tasreehat”. Maulana Maududi’s views on war and conflict, like his views on governance, were crystal clear. He did not believe that private individuals or groups had the right to take up arms. This stance has been proven correct today, as private Jihad leads to chaos and disorder.
Both of Maududi’s key ideas—on governance and Jihad—are not limited to any particular region; they are universal. The setbacks Muslims have faced in modern times are largely due to their deviation from these two principles. As a new consciousness and awakening emerge among Muslims to distance themselves from militancy, it is based on Maududi’s philosophy of Jihad. If this new approach succeeds and Muslims rise from their current challenges to achieve greatness, history will certainly remember Maududi in a positive light.
—This writer is former advisor to the president of Pakistan, author & mass media theorist.
(farooq.adilbhuta@gmail,com)
