A Fundamentalist Viewpoint: Sayyid Abu Al‐Aa’la Maududi Remains The Most Relevant Voice in the Contemporary Discourse of Islamic Revivalism
By Umar Sultan
Sep 27 2018

Sayyid Abu al‐Aa’la Maududi
(1903–1979)
Writings of Sayyid Abu al‐Aa’la Maududi
(1903–1979), the 20th century ideologue of Islamic Movement, changed lives of
millions of people and helped them realize the real meaning and purpose of
life. He was a prolific writer, Islamic scholar, theologian, commentator of the
holy Quran (Muffasir) and founder of one of the greatest contemporary
Islamic organizations, the Jama’at-e-Islami.
“Both western and South Asian historians
have described him as one of the most powerful Islamic ideologues of the 20th
century, whose ideas and writings went on to influence a vast number of Islamic
movements in the Muslim world (Dawn.com; January, 01, 2015)
The ‘Oxford Encyclopaedia of Modern Islamic
World’ mentions that “Mawdudi was one of the most influential and prolific of
contemporary Muslim thinkers. His interpretive reading of Islam has contributed
greatly to the articulation of Islamic revivalist thought and has influenced
Muslim thinkers and activists from Morocco to Indonesia. His impact is evident
in the exegesis of Sayyid Qutb of Egypt, as well as in the ideas and actions of Algerian,
Iranian, Malaysian, and Sudanese revivalist activists.”
The movement he started was not a reaction
to any immediate political scenario he witnessed. Neither should it be seen as
rise of “comparative fundamentalism” of right wing ideologies, a general trend
of the times he lived in. Instead, his ideas and movement was a natural
internal response by Muslim Ummah to issues faced by it. While devising this
response, Maududi, unlike rhetoricians, didn’t propose any universalized
methodology. Instead, he tried to “contextualize specificities” of each region
and realm despite being a firm believer in universal efficacy and relevance of
Islam.
Like in case of all great scholars, his
relevance is not immune to the inexorable currents of time. Yet, he remains the
most relevant voice in the contemporary discourse of Islamic revivalism.
Maududi has been described as “the most influential of contemporary Islamic
revivalist thinkers, who’s views have influenced revivalism from Morocco to
Malaysia.”
He articulated his viewpoint regarding
critical issues of his times in the simplest possible idiom, using language and
the metaphor of common people. His literature remains a source of knowledge and
inspiration for millions of students, intellectuals and common people, alike.
He does not sound vague unlike many of his contemporaries or predecessors and
does not wander into imaginary realms. Instead, his writings are very lucid,
thought provoking and pragmatic. Yet he is unapologetic and uncompromising
viz-a-viz the fundamental tenets of Islamic doctrine. He is neither an
extremist, nor apologist. Instead, he is a true Islamist or as described by
Prof Khursheed Ahmed, “Practical Idealist” who reintroduced the concept of
Islamic governance model which was lost in the haze of Muslim intellectual
stagnation and centuries of decadence that had crept into social fabric and
political power structure in Muslim world.
While enunciating the process for
realization of Islamic revolution, Maududi premised his methodology on two
simultaneous processes i.e. (1) providing alternate “Intellectual Leadership”
(2) striving for Social Transformation.
There is a need to understand Maududi in
true perspective, in the light of his own writings. Unfortunately, a haze of
misinformation has been woven around his personality and the true picture and
the true mission of this great man has got blurred in ruthless propaganda and
base machinations.
However, contrary to the manufactured
perceptions about him, Sayyid Abul A’ala Maududi comes across as the most
charismatic scholar of his times, most enlightened in thought and most balanced
in approach.
Neither Advocate of Violence, Nor
Believer in Ahimsa
All attempts to cast him into violent
avatar fall flat as you approach the text of his phenomenal works. These
assertions turn out as mere clichés often associated with Islamic Movement and
its ideologues. He comes across as a firm believer in peaceful activism asking
his followers to strictly avoid any violent means while striving for establishment
of Islamic order. He was not, however, a believer in ahimsa. His phenomenal
book, Al Jihad fil Islam has discussed this principle in detail and exposed its
loopholes. (His viewpoint regarding the struggle for freedom of occupied Muslim
territories is different, although in concurrence with current international
legal regime including UN Charter its resolutions. That is not the subject of
this column, though)
Replying to a range of questions on the
process of Islamic revolution in different Muslim countries, Maududi said that
different situation in different countries call for localized strategy and that
there was no single strategy to be followed. While saying this he, however,
emphasized:
“But what I do feel is necessary in all
these cases is the need to resist the temptation of resorting to the methods
and techniques of secret underground movements and blood revolutions” (Tasreehaat
by Sayyid Maududi).
Even those who do not subscribe to his
views and ideology admit between the lines that he never sought to foment
violence to achieve his goals. One such voice is Iranian-American author and
foreign policy expert, Seyyed Vali Reza Nasr.
In his ‘Mawdudi and Making of Islamic
Revivalism,’ Nasr writes, “Mawdudi also discouraged the type of activity that
the manipulation of populist themes entailed. He was always reluctant to cross
the boundaries of the law and was especially opposed to violence….……he never
considered violence a policy tool.”
He was against grabbing political power by
unseating any existing regime using unconventional means. He also believed that
no change can be effected by using coercive means and considered it as
unnatural, hence untenable. Instead, he believed in mass awareness and
education and epistemological reform in different branches of knowledge to
restructure society on the principles of Islamic doctrine.
Nasr goes on to write “Mawdudi's political
ambitions never thoroughly overrode his traditional values, nor did they weaken
his loyalty to his objectives. Convinced of the inherent superiority and
eventual success of his vision, Mawdudi never saw any reason to engage in
agitational politics, which would compel him to compromise the values he
espoused and, hence, would blemish the image of the Utopian order that he
advocated.”
He describes Maududi as the most
significant among those individuals whose life histories and intellectual
contributions are closely tied to the “development of Islamic revivalism as a
social movement.”
Attempts to explore his relevance in the
realms of philosophy and mysticism by juxtaposing him with philosophers and
‘mystics’ are again unjustified and uncalled for, for he was a revivalist
thinker and an ideologue, not philosopher or a ‘mystic.’
Voices accusing his followers being
confined to ‘reading Maududi only’ also appear unapprised given the fact that
this great scholar has himself emphasized “the need (for Muslims) to study and
understand Western political thought and philosophy and to master their
sciences.”
On his 115th anniversary, Sayyid Abu al‐Aa’la
Maududi remains the most relevant voice in contemporary Islamic revivalist
movement. His was the message of hope and call for justice not only for Muslim
Ummah but for the humanity at large. In order to understand his true message,
there is a need to read Maududi more than reading about Maududi.
Umar Sultan is president of a Kashmir-based students’ organization.
Source:
m.greaterkashmir.com/news/opinion/the-practical-idealist/297696.html
URL: http://www.newageislam.com/islamic-personalities/umar-sultan/a-fundamentalist-viewpoint--sayyid-abu-al‐aa’la-maududi-remains-the-most-relevant-voice-in-the-contemporary-discourse-of-islamic-revivalism/d/116502