By depending on his personal knowledge and opinion Maududi‟s understanding of Deen has become completely different from that of the pious predecessors. According to him, Deen is a political movement established on earth to introduce the Law of Allaah. He writes: “In the Islaamic movement, Muhammad (sallAllaahu alaihi wasallam) is the one leader in whose life we find all the details of each stage, from the initial dawah till the establishment of an Islaamic state, and subsequently till the formation and charter of the state. During this period, the leader of this movement displayed its principles and requirements. But the leader which Allaah appointed for guidance paid no attention to any problems of the world, nor of his own country. However he invited towards the discarding of all deities and the worship of One.” [Islaami Hukumat kis Tarah Qaaim hoti he, page23/4]
To portray Islaam as a political movement and assign the prophets as the leaders of this movement defaces the entire soul of Deen. Consider the Hadith of Nabi (sallAllaahu alaihi wasallam) which every person knows that states Islaam is based on five principles; Kalimah Shahaadat, establishment of Salaat, paying of Zakaat, perform Hajj, fasting in Ramadhaan.
These are the five fundamentals of Deen upon which the whole system of Deen functions, such that even if Jihad is undertaken it is for the establishment of these five pillars, Hijrah is for their sake and politics also is only for these five fundamentals. All the remaining actions of Deen emanate from these five. Thus these five pillars are so honoured that no other deed can match them in status, but according to Maududi the fundamental principle of Deen is an Islaamic state, and the whole system of Deen, — beliefs, worship, character, social relations, dealings and even these five pillars rotate around this principle. In short, Deen is a revealed political movement and all other aspects are a means of training.
Maududi writes: “Firstly, remember well that Deen is not merely a deluge of scattered thoughts and actions, collected from here and there. It is a proper system based on a few solid basic principles. All its major fundamentals and minor aspects are logically connected to the basic principles. Concerning the different faculties of a human‟s life, the essence of the rules which have been specified, are derived from the basic principles. The entire Islaamic life with all its diverse branches is established just as in a tree, where the roots appear from the seed, the stem from the roots, the branches from the stem and the leaves from the branches. Even after spreading thoroughly, each leaf is ultimately connected to the root. Consequently whichever faculty of Islaam you wish to understand, you will inevitably have to refer to its roots, without which you cannot achieve its essence.” [Islaami Riyaasat, page 20/1]
Moulana writes defining the essence of Deen: “The essence of the system of life which the Ambiyaa have categorized constitutes this very belief and the Islaamic political theory is also based on it. The foundation of Islaamic politics stipulates that all authority in formulating laws and giving commands be snatched away from any individuals and parties. No one should have the right to give a command and force another to obey it. This power lies with Allaah Ta`ala alone.” [Ibid. Page 34]
According to Maududi, establishing political control is actual worship whilst Salaat, fasting etc. are merely modes of military training. He writes: “This is the reality of that worship which people regard as merely Salaat, fasting and Thikr, and which they believe have no relationship with worldly matters whereas in reality Salaat, fasting, Zakaat, Hajj and Thikr are exercises to prepare one for the main act of worship.” [Tafheemaat, page 56, edition 4]
It is important to realise that Islaam has different faculties which can be divided into the following major categories viz, belief, worship, character, social affairs, dealings, and politics. Undoubtedly politics also constitutes a portion of Deen. However to regard the whole of Deen as a political movement and all the acts of worship as secondary factors is such a serious misconception that I am forced to label it in very soft terms “ideological perverseness”. All the acts of worship which Nabi (sallAllaahu alaihi wasallam) attached the most importance to, mentioned countless of their virtues and gave glad tidings of paradise to those who uphold them, have not only been assigned secondary importance by Maududi, but he mocks them in such a manner that causes the true spirit of Imaan to quiver. Consider the following. “The elite have contrary to this, chosen another road. They have taken their Tasbeehs (rosaries) and retired to their rooms, while the servants of Allaah are being misguided. Oppression is permeating the world. The darkness of falsehood is encompassing the radiance of truth. Oppressors and insurgents are controlling the land of Allaah.
Instead of the laws of Allaah, satanic laws are being promulgated while these people are performing Nafl after Nafl and rotating the beads of their rosaries. They are shouting the slogans of “He is the Truth”. They are reciting the Qur`aan purely to earn reward and the Hadith merely as a blessing. They lecture on the life of Rasulullaah (sallAllaahu alaihi wasallam) and the Sahaabah (radhiAllaahu anhum) merely to enjoy the tales. They do not recognize the command of inviting towards good, enjoining the right, forbidding the wrong, engaging in Jihad, reciting the Qur`aan, Hadith and the history of Nabi (sallAllaahu alaihi wasallam) and the Sahaabah (radhiAllaahu anhum). Is this Ibaadat?” [Tafheemaat, page 59, edition 4]
At this juncture I will not discuss Maududi‟s accusation of the Ulama being negligent in enjoining good, forbidding evil and Jihad in Allaah Ta`ala‟s path. I will also not delve into the discussion of the false and incorrect literature which Maududi and his followers have been producing, attempting only to equip the youth with a few slogans. I will also leave aside the fact that when the Ulama were unrelentingly engaged in Jihad against the British, Maududi and his followers were busy building castles in the air of a divine government. Not only were they deprived of setting foot on the battlefield, but in fact they issued verdicts against the mujahideen. I will not mention all those things here. I only wish to ask him this that in a manner of distribution, some servants of Allaah engage in Thikr, some in the recitation of the Qur`aan Majeed, some protect Deeni knowledge and some involve themselves in dua for the Ummah, do these people and their noble actions deserve to be disgraced, because they are not emerging onto the streets and shouting vociferous slogans of “Islaamic System”? I wish to know whether in your opinion Tasbeeh, Nafl, Tilaawat of Qur`aan, learning and teaching Hadith, lectures on the Noble Nabi (sallAllaahu alahi wasallam) and his companions, etc are so futile that they be mocked at? Has anyone ever poked fun at you after reading your “Tarjumaanul Qur`aan”? Is not the Tilaawat of the Qur`aan more virtuous than reading your Kitaab? The decisions of the jurists regarding a person who mocks Deen are very explicit. Such statements can only emerge from a person whose heart is devoid of Imaan and the radiance of respect for Ibaadat.
Moulana Maududi states in his book “Tajdeed Wa Ahyaa-e-Deen”, regarding Imaam Mahdi (alaihi salaam): “Those Muslims who believe in Imaam Mahdi are not very far behind in their misconception from those revivalists who do not believe in him. They think that Imaam Mahdi will be some kind of future molvi or sufi who will suddenly emerge from a certain Madrasah or khanqa with a tasbeeh in his hand. Upon arrival he will announce “I am Mahdi”. The Ulama and Mashaaikh will proceed to him with books in hand and recognize him by comparing the written signs with his external features. Then the pledge will occur and the announcement of Jihad will be proclaimed. The forty day sages and the old-fashioned predecessors will gather under his flag. They will use their swords as a mere formality to fulfil the conditions of Jihad. The actual work will be performed by blessings and spiritual powers. They will be victorious due to incantations and wazifas. On whichever kafir their sight falls, he will fall unconscious. By mere dua, tanks and aircraft will be infested with worms.” (Page 55)
I cannot believe that such disparaging fairy tales can emanate from the pen of an Aalim. Maududi‟s hatred for the pious servants of Allaah has driven him to mock and humiliate them. Does he claim that any victory can be achieved without any Barakah (blessings)? Just as he has mocked Imaam Mahdi, how will Maududi react to someone who mocks Nabi (sallAllaahu alaihi wasallam) in a similar manner (Nauthubillaah)? Is he denying the Mu`jizaat of the Ambiyaa (alaihi salaam) and Karaamaat of the Auliyaa? Did the battle of Badr, which was won by two horses, eight swords and three hundred and thirteen dedicated soldiers against a well -equipped army lack in blessings? On the occasion of Badr Nabi (sallAllaahu alaihi wasallam) spent the entire night supplicating to Allaah Ta`ala. He made the following dua: “O Allaah! If you annihilate this little group (of Sahaabah) there will be none to worship You after this day.” Did the Assistance of Allaah Ta`ala descend without Barkat (blessings)? On the occasion when Nabi (sallAllaahu alaihi wasallam) cast the sand rearding which Allaah Ta`ala says in the Qur`aan Majeed: “And you did not thorw when you threw, indeed it was Allaah who threw.” In Moulana‟s estimation was this not Barkat? When Moulana Maududi can poke fun and jest at the coming of Imaam Mahdi (alaihi salaam) it is not far-fetched for an atheist to go one step further and mock at the Battle of Badr.
Moulana Maududi goes on to say this about Imaam Mahdi: “My estimate is that the person will be a modern leader of the times. He will have a deep insight into all the prevailing sciences of the day. He will possess a proper understanding of all the important daily laws. He will have complete authority in mental leadership, political strategy and wartime expertise. He will be so much more modern than the others that I fear the molvis and sufis will be first to raise a hue and cry.” (page 55)
Are the statements of Rasulullaah (sallAllaahu alaihi wasallam) not sufficient regarding Imaam Mahdi that Maududi has to conjure up his own predictions concerning a personality that is to appear in the future? Predictions are either formulated by means of divine inspiration, correct intuition or by stronomers who combine fact with fiction. What is Maududi‟s “estimation” of Imaam Mahdi based upon?
Disregarding Maududi‟s fear of the molvis and Imaam Mahdi‟s modernism, I wish to ask him what quality he (Maududi) lacks from amongst the qualities he has assigned to Mahdi? He possesses all the above-mentioned qualities but yet his movement has not progressed. Let alone the entire world, he has not even been able to forge his authority on Pakistan. Leave aside Pakistan, he has failed to create an Islaamic government even in his own village. Imaam Mahdi, according to Maududi will not be superhuman. Hence if all blessings, Thikr, dua, tasbeeh and the musAllaah are taken away from him, will he be able to forge his authority with all his modernism? Has Maududi pondered over these issues when making his predictions. In reality, Maududi wanted only to mock the saints, their khanqas and their blessings in the shadow of Imaam Mahdi. In fact he falls short in his own logical deductions.