A word about Mawdudi

all those types of obligatory worship such as Salat, Siyam, Zakat, and Hajj which Allah imposed and made the pillars of Islam, are not like the religious obligations of other religious denominations which, once accomplished, release one from one’s responsibility. Rather, they have been imposed towards a huge objective and mighty end, …. [until he said] and in a nutshell, the reason for them is so as to bring out mankind from the human dominion and enter them into the dominion of Allah the One. Jihad is self-sacrifice and total striving towards that same goal, and Salat, Siyam, Hajj, and Zakat are preparations for this one unique objective.

In other words the Five Pillars are but a means towards a certain end – which was left unexplicited in the Qur’an and Sunna until Mawdudi came along to explicate it – and they are not needed in themselves.

7. He further clarifies that this “dominion of Allah the One” is “the State” – using that word in English – in the third volume (p. 93) of his book Siyasa Kashmakash:

The purpose of Religion is something near what is called today ‘STATE’.”

In other words, the hadith of Gibril in which the Prophet (saws) concludes that “He [the angel] came to teach you your Religion”, left out the most important part – the goal – and only mentioned the means and accessory parts.

Note that al-Binnuri characterized Mawdudi as primarily interested in politics, striving after power and possessing little concern with actual Religious knowledge and its requirements, to the point that both he and his followers fell into various pitfalls of error and misguidance, until they reached actual atheism and freethinking. This is most commonly verifiable today in the wholesale dismissal of the Ulema of Islam East and West by Mawdudi admirers, which leaves little room to doubt their apostasy.

8. In his Rasa’il Masa’il (p. 55) he states:

Everything that was narrated in the [mutawatir] hadiths of the Prophet (saws) in connection with the Anti-Christ – all of it – was mere opinion and conjecture on his part (saws) and he was undecided concerning it. One time he thought he would come out from Khurasan, another time from Asbahan, another time from between Sham and Iraq, and yet another time he though that the Anti-Christ was Ibn al-Sayyad in Madina. And one time he said something which was narrated from him by that Palestinian Christian Monk, Tamim al-Dari [in Sahih Muslim].

9. In the same book (p. 57):

The Messenger of Allah (saws) thought that the Dajjal would come out in his time or very near it and yet 1350 long years have passed and the Dajjal did not come out. So it is established that what he (saws) believed was untrue.

It is a measure of the terminality of our state that such discourses not only spread but are defended and even praised when they are the mark of (asfala safilin).

As al-Binnuri said:

The Prophet (saws) sought refuge in Allah (swt) from the Dajjal all his life and taught his Companions to do so in every prayer, and he further told them that no Prophet was ever sent except he warned the people about him, and he gave his description and said that his coming out was one of the portents of the Last Hour so to belie it is to belie the fact that {the Hour has drawn near}. As for the outward discrepancy of the reports concerning his location it shows that they all agree on his coming out. And the apparent discrepancy is not a problem except to those who have no knowledge of hadith and its disciplines.

10. In Tarjuman al-Qur’an for the year 1965 p. 35-36 and 49 Mawdudi criticizes `Uthman (ra) for employing in key posts the Sahaba that entered Islam late – i.e. after the conquest of Makka such as Mu`awiya, al-Walid ibn `Uqba, Sa`id ibn al-`As, and `Abd Allah ibn `Amir – because, he claims, they may have possessed the political skills but not the moral requirements! He reiterates this claim in his book al-Khilafa wa al-Mulukiyya (see next paragraph) and his letters as well as his purported Tafsir titled Tafhim al-Qur’an. In other words, Mawdudi (1) differentiates like Christians and Jews between the political and the moral realm and (2) was better aware of their moral merit or demerit than `Uthman or rather than the Prophet (saws) himself, since they fought with him at Ta’if, Hunayn and elsewhere and it is the latter that first gave them positions of responsibility even before `Uthman.

11. On page 23 of Mawdudi’s “The revivalist movement in Islam” he writes,

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