In the Name of Allah, the Entirely Merciful, the Especially Merciful

All praise belongs to Allah, Lord of Heaven and Earth. Prayers of

peace and blessings are offered to Allah for our Prophet Muhammad

(Sallallaahu 'alayhi wa 'alaa Aalihi wasallam) and his family and

progeny.

The Repudiation of Mawdudi Series

An Analysis of the Booklet Islam Today

The subject-matter of this paper by Sayyid Abu'l-'Ala Mawdudi, the

founder and first Amir (leader) of the Jama'ati Islami political party,

has been summarized in its introduction as published by the U.K.I.M

Dawah Centre:

The author takes us through the major phases of Islamic history,carefully tracing all the elements that have been responsible forthe rise and subsequent decline of the Muslim Ummah. This isdone in his usual style of providing thorough, accuratecommentary set against an objective framework. He also detailsthe factors responsible for the establishment of the first Islamicstate almost 15 centuries ago, and explores future possibilities ofits reestablishment once again as a dynamic spiritual force whichcan guide and influence the whole of humanity.

Needless to say, the theme of the "rise and subsequent decline of the

Muslim Ummah" is a touchy one. Muslim intellectuals and preachers

have been debating it for well over a century now.

In his paper, Mawdudi proposes to answer five crucial questions

dealing with the modern relation between Islam, as a fixed entity

transcending time and space, and the present day Muslim community.

The five questions can be divided into two themes. The first three

questions concern themselves with the attitude of the modern Muslim

to his religion, while the final two questions are concerned with the

practicality of adopting and practicing Islam in the modern age.

Before actually addressing any of the questions directly, Mawdudi

takes us on a journey examining four phases of Islamic history. We

shall see that the basis upon which Mawdudi divides Islamic history

into these four particular phases reveals to us the inner psyche of this

pseudo-Islamic intellectual.

Mawdudi is correct, according to the foundational teachings of Islam

itself, in labelling the first phase of Islamic history as the "ideal period".

Both the Book of Allah and the Sunnah emphasize the ascendancy

and nearness of Muslims to Allah in the early period of the existence

of this Ummah, and warn about its subsequent disintegration in the

latter days. There are many examples of this, but I shall cite only

several:

Concerning the people who shall be granted salvation and enter into

the Garden (Paradise) with joy and nearness to Allah, the Qur'an says:

Many from the former

And a few from the latter (56:13-14)

The implication is clear. A greater number of those saved from

damnation will hail from the people of former times, while relatively

few shall have salvation in the latter days.

According to the Sunnah, there are many Ahadith of the Prophet

(Sallallaahu 'alayhi wa 'alaa Aalihi wasallam) which give us the

unmistakable impression that the early days of Islam are superior to

its subsequent eras. For example, the Hadith: "The best of generations

is my generation, then those that come after them, then those that

come after them." Both the Qur'an and Sunnah contain countless

prophecies regarding spiritual, moral and social decay of the Muslims

in particular and humanity in general as the impending Judgment Day

draws near. In fact, it is said that this is the central theme of the Qur'an

itself.

Returning to Mawdudi's description of the "Ideal Period" as the first

phase in the history of the Mohammedan Ummah, while it is conceded

that such a period was indeed the "Ideal Period", yet not for the reasons

Mawdudi gives!

As we shall examine repeatedly in our analysis of Mawdudian thought

and writings, the obsessive political theme is inescapable.

For Mawdudi, the ultimate (and perhaps sole) manifestation of Islam

is as a government or state. Hence, he views the Prophet's (Sallallaahu

'alayhi wa 'alaa Aalihi wasallam) success in Madinah, "setting up a

model Islamic society" and becoming "head of state" as the crowning

achievement. For Mawdudi, the essence of Islam lies in its "social order",

things like "morality and social justice", "political ethics and economic

equity", "compassion and brotherhood", and "unity and social harmony".

No doubt, these are some of the sweet fruits that germinate as a

consequence of adhering, individually and collectively, to the central

message of Islam, yet Mawdudi has conspicuously ignored that

message altogether.

The Qur'an repeatedly emphasizes the need to worship Allah, Creator

of Heaven and Earth, alone, and not to associate any partners with

Him in that worship. The theme of Tawhid (the Oneness of Allah in

His Essence, Attributes, and worship) and of Shirk (the worship of

anyone or anything apart from Allah) is neglected by Mawdudi in

describing the ideal period of Islamic history.

Furthermore, Mawdudi describes the Islamic state in Madinah and its

subsequent expansion as "not merely a political revolution, but a moral

and spiritual transformation." It is strange that never once does the

Qur'an mention anything about the expansion of an "Islamic state" or

anything about a "political revolution" as the means of bringing about

a "moral and spiritual transformation". These ideas are alien to the

Qur'an, they are novelties of the modernist and politically obsessed

Mawdudian philosophy.

The thesis presented by Mawdudi that the Prophet's (Sallallaahu 'alayhi

wasallam) acts as "head of state" in Madinah must always be

interpreted as furthering the goal of the expansion of the Islamic state

and spread of its associated "political revolution" utterly fails upon a

closer examination of his life and works.

The Prophet (Sallallaahu 'alayhi wasallam), after his first divine

revelatory experience in the Cave of Hira sometime in 610 C.E, invited

his people to abandon the devotion to idols and tombs, and worship

Allah, the One and Only God, for thirteen years in his hometown of

Makkah. Never once in all that time did he attempt to spark some sort

of political revolution or seize the reins of power. In fact, he lived in a

tribal society which could in a sense be described as anarchic and

stateless. His message was not at all concerned with establishing a

temporal domain or authority. Rather, it was purely doctrinal and the

nature of his Nabuwwah (Prophethood) was doctrinal and spiritual

reform. Reading the Qur'an, the sacred text of Islam, there are strong

critiques of paganism, Christianity, Judaism, and other doctrines

associated with different religions and religious sects. The Qur'an does

not present an alternative political vision to capitalism, Marxism, or

any other of the political "isms", which regrettably, is how Mawdudi

reads it. Quite simply, putting Islam in the category of political

ideologies simply because it contains guidance for social and political

affairs, is like putting it in the category of artistic schools of thought

(purism, impressionism, etc.) because Islam also contains guidance

with regard to fine arts (it discourages it).

Indeed, Islam contains guidance for virtually every aspect of human

life and activity. To a lesser extent, so does Judaism through its 613

mitzvot and even Christianity from the point of view of its moral

philosophy. But Mawdudi has drawn the wrong conclusion from this.

He perceives Islam as a political movement which must culminate in

the establishment of an expanding, imperialist state.

Returning to the life and acts of our Prophet Muhammad (Sallallaahu

'alayhi wa 'alaa Aalihi wasallam), we see that he did not at all harbor

any ambitions for an "expansionist" state. On the contrary, one of the

Prophet's most famous followers was the King of Ethiopia, the Negus.

He embraced faith in the Prophet (Sallallaahu 'alayhi wa 'alaa Aalihi

wasallam) during the early Meccan period, when some of the early

Muslims emigrated to Ethiopia seeking religious asylum from their

persecutors. It is strange (at least it should be from the Mawdudian

perspective), that the Prophet ('alayhis salaam) did not attempt to

exploit the King's conversion and utilize it as a major step to further

the goal of the Islamic "political revolution". Of course, in reality it is

not strange at all since there was no such "political revolution"

associated with Islam. Quite interestingly, neither did the Prophet

('alayhis salaam) instruct the Negus to abdicate his throne, nor did he

require him to migrate to Madinah with the rest of the refugees who

were obligated to do so. In fact, it is reported that the Negus himself

said:

Were it not for the position of kingship that I am in, I would cometo him (the Prophet) and carry his shoes. (Sunan Abu Dawud,#3205)

As a side not, it's quite interesting that more often than not, the

followers of the Islamist political tendency decry dynastic monarchy

as a violation of the fundamental teachings of Islam. But from the

episode of the Negus, it appears that neither God nor His Prophet

(Sallallaahu 'alayhi wa 'alaa Aalihi wasallam) had any problem with it

at all. We shall later see how Mawdudi is also unfavorable to dynastic

rule/monarchy and cites it as one of the reasons for the decline of the

Muslims during the so called second phase.

Another episode from the biography of our Prophet (Sallallaahu 'alayhi

wa 'alaa Aalihi wasallam) is his sending of epistles to the various

great kings and chiefs of his time, inviting them to believe in him as

Allah's Apostle to all mankind. It is quite notable that the Prophet's

(Sallallaahu 'alayhi wa 'alaa Aalihi wasallam) epistles contain

absolutely no trace of political thought. He not only focuses his

message on inviting the kings and rulers to embrace his faith and

believe in him as a Prophet, but even promises them divine protection

and continued prosperity if they do so. One can hardly conceive of

Mawdudi or his likes writing such epistles to the present day rulers and

heads of state.

Is Islam a Political System?(Part 2)

All praise belongs to Allah (Tabarrakahu wa Ta'alaa), Lord of the worlds, and may He shower salutations of peace and blessings upon our Prophet Muhammad (Sallallaahu alayhi wa alaa Aalihi wasallam).

Chapter One The Prophets are sent by Allah (Tabarrakahu wa Ta'alaa) with the express purpose of calling their people to worship Allah alone. Take the example of the Second Adam, the Prophet Noah (peace be upon him), about whom Allah says:

We Sent Noah to his people, so he said: O my people! Worship Allah, you have no god besides Him. Verily, I fear for you the punishment of aGreat Day. (7:59)

According to this Ayah, not only did Noah, like all other Prophets and Messengers, call strictly to the worship of Allah alone, but his messagewas apocalyptic, insofar as warning them about the impending doomsday.

Prophet Noah's message and mission to his people was not in the least political. He did not call for the establishment of a state, government, political party, or the removal of any existing state or authority. His message was purely concerned with the worship of Allah alone, the repudiation of Shirk, and warning about the consequences of the failure to heed this message.

Recognizing that there is no way to deny that this is the essence of the Islamic call, the adherents of the so called Islamic political ideology and the various movements and groups it has spawned, have cleverly attempted to re-interpret and redefine the very fundamental message of Islam in order to market themselves.

With regard to Tawhid (the Oneness of Allah), they have introduced theconcept of Hakamiyah. By Hakamiyah they mean that the essence of worshipping Allah alone is obedience to Him alone and recognizing His oneness and supremacy in the sphere of legislation.

But here they have made a grave error in not only connecting Hakamiyah with worship, but making Hakamiyah the essence of worship of Allah.

According to Surah 10:18, the mushrikeen (polytheists) are condemnedand refuted for worshipping other than Allah, and attempting to justify themselves by claiming:

These are our intercessors with Allah

Allah condemns the mushrikeen and rejects their futile argument that their worshipping of others apart from Allah is intercession. Do they presume to inform Allah about that which He knows not of in the Heavens and the Earth?

From this we come to realize that in the sphere of worship, there is absolutely no room for or concept of intercession. All worship of Allah must be direct, and directed to Allah as the sole Object of worship. Allah cannot be worshipped through the worship of others, even if it is claimed as a form of intercession, such a claim is false and illogical.

But if we substitute worship for the brand of Hakamiyah as defined bythe political ideology of Islamism we immediately see a major problem and contradiction. Since they claim that Hakamiyah is the essence of worship, then they will have to prove that in their idea of Hakamiyah there can likewise be no question of intercession.

In other words, if worship is essentially Ita'ah (obedience), all of our obedience must be directed to Allah solely without any intercession or medium. However, the Qur'an emphatically states several times to obey Muhammad the Messenger of Allah (Sallallaahu alayhi wa Aalihi wasallam). The Qur'an even obligates us to obey those people who are neither Allah nor His Messenger but are in a position of authority the Ulil Amri Minkum (4:59).

Our obedience of Allah is therefore not direct. We essentially obey Allah through obedience of His Messenger (alayhis salam) as stated inSurah 4:80. But if Ita'ah and Itteba (obedience and adherence) is the foundation of worship, then no one apart from Allah would have the right to have our obedience.

The reality is that Ita'ah (obedience) is not worship or a form of worship, but a means of worship. This is a very important distinction which should be preserved in the heart. A means of worship is synonymous with a form of worship. Sajdah (prostration) is a form of worship. In order to perform prostration, a person must possess a bodywith limbs. Hence, a person's body through which he is able to offer an act or worship becomes a means of worship. Similarly, obedience to Allah (and His Messenger) is not technically worship itself, but a means of worship. The foolish Islamists have not reflected on this point and as a result of their haste, create confusion and contradiction with their claim.

On the contrary, the Prophet Muhammad (Sallallaahu alayhi wa Aalihiwasallam) said:

Du'aa (supplication) is the essence of worship (Reported in Tirmidhi)

Chapter Two The false political ideology of Islamism claims that Islam must be established, and establishment of the Din requires political authority or dominion in the Earth. But according to Surah 24:55, establishment of the Believers in the Earth is the act of Allah Himself, and is done only as a blessing and consequence of their piety, worship of Him, and avoidance of Shirk. Then, according to the following verse (24:56), otherconditions are also mentioned, such as establishment of the Salat, offering of the Zakat, and obedience of the Messenger (Sallallaahu alayhi wasallam).

We are told throughout the Qur'an that the Believers must establish Salat and offer Zakat. Some of the Islamists fallaciously claim that it is only possible given the existence of an Islamic state. However, Surah24:55-56 clearly refutes this theory, since it mentions that Allah, of His own prerogative and as His own special act, grants establishment and succession in the Earth to the believers as a consequence of their piety,establishment of Salat, Zakat, etc. This clearly demonstrates that establishment in the Earth is not a pre-condition for the establishment of Salat or Zakat.

In fact, no where in the Qur'an is there a single command for the

Believers to establish themselves in the Earth.