A word about Mawdudi

A word about Mawdudi

A word about Mawdudi’s ideas  

Dr. G.F. Haddad

Adapted from al-Binnuri’s Arabic introduction to Shaykh Zakariyya al-Kandihlavi on Mawdudi (Waqf Ihlas ed.)

1. Mawdudi says in the introduction to his book The Four Key Concepts of the Qur’an (p. 10-12) that those were the God, the Lord, worship, and Religion.:

Whoever knows them knows the Qur’an and whoever does not know them does not know the Qur’an, nor Tawhid, nor Shirk, nor does he know that worship is for Allah alone. Whoever is unclear about those concepts then understanding the Qur’an will remain unclear to him even if he is a believer. Despite his being a believer, his belief will be lacking as well as his deeds. Further, these concepts were changed from their original meanings in the time of the Revelation, and have become narrow and obscure due to two reasons:

(1) poor knowledge of Arabic [!] and

(2) because Muslims were born in Islam so they did not know those meanings as they were used concerning the unbelievers at the time the Qur’an was being revealed. As a result those concepts remained unclear and hidden from the Imams of the Arabic language [!!] and the Masters of Tafsir , who all understood them as the rest of the Muslims understood them.

I.e. Mawdudi knows what the Imams of Arabic and Tafsir have failed to know since the earliest times until his. Also, belief in Allah, the angels etc. and accomplishment of the Pillars is not enough to make one a true believer until he fully understands the four concepts of “the God, the Lord, worship, and Religion.”

2. Same book (p. 14) :

Due to the unclarity of those meanings, three quarters of the Religion remained hidden from the people, indeed the true spirit of Islam remained hidden from them, hence you see deficiencies in their beliefs and works.”

I.e. Mawdudi knows the true spirit of Islam and the fullness of Religion, contrary to everyone else among the Muslims.

3. He concludes (p. 156):

Allah Most High ordered the Prophet (saws) in Surat al-Nasr to seek forgiveness from his Lord for what he committed during the accomplishment of his duties [i.e. as a Prophet] such as shortcomings and defects.

I.e. the Prophet’s (saws) conveyance of the Message contains defects.

4. In the periodical al-Minbar of 21 January 1958 and in the Rabi` al-Thani 1376 issue of Tarjuman al-Qur’an p. 13-14 Mawdudi said that

the foundational principles of Islam are of two kinds: the kind that never changes such as Tawhid and the Message; and the kind that changes according to needs.

Then he gives as an example of the latter the verse in which Allah said “We have made you peoples and tribes so that you may know each other, and the noblest among you are those who are most Godwary/righteous.”.

And this is what the Prophet (saws) applied at first, but then he quickly had to abandon that principle and resorted to the principle of monarchy, saying: “The Imams are from Quraysh.”

Al-Mawdudi calls the principle of change al-hikma al-`amaliyya, “practical wisdom” on the basis of which, he says, “it is halal for the amir to change the rulings of the Law for a certain wisdom and a religious gain.”

Al-Binnuri said:

This belief is the apex of misguidance and heresy and its ugliness is manifest like the new dawn. … It means that every aspect of worship and religion such as prayer, zakat, fasting, hajj and others are subject to change and replacement even if they are essential objectives of Islam. … He used this principle to support Fatima Jinnah against Sayyid Ayyub the late chief of government in Pakistan.

5. In the third edition of his Tafhimat (2:57) he dismisses the `Isma of Prophets (saws) – immunity to sin – as not being an essential aspect of their persons and says that Allah protects them from error:

but sometimes lifts His protection so that they [Prophets] will commit some blunders, and Allah by this means to show people that they are human beings and not deities.

This means that at any given time, Divine protection might actually be lifted and the ruling that comes from a Prophet at that time might be spurious, or indeed his acts might be those of a lowly person.

6. In his Khutubat (“Discourses” p. 227) he states that:

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