By Grace Mubashir, New Age Islam
31 August 2022
Like Maulana Maududi, Muhammad Ali Jinnah also believed that the Congress regime was neglecting the Muslims. It was evident to Jinnah in the provincial administration of the Congress. The Muslim League, which celebrated the resignation of the Congress governments as Liberation Day, struck up a friendship with Maulana Maududi. Maududi wanted to cooperate with the Muslim League. But he did not like the policy of the League which advocated democracy.
However, Maududi's efforts to cooperate with the league had paid off for the time being. Maududi's book Kashmakash was distributed in the League conferences of 1937 and 1938. Many Muslims left the Congress and joined the Muslim League. The Muslim League was waiting for someone like Maududi. Because the scholarly leadership consisting of Azad and Jamiat Ulama Hindu was on the side of the Congress. League sources described Maududi as their Abul Kalam Azad (Syed Raza Wali Nasr, 1994, the Vanguard of Islamic Revolution, Jamaat-e-Islami of Pakistan, Berkeley, 105). Maududi's two-state theory was later accepted by the Muslim League.
Allama Iqbal and other Muslim leaders had raised the same demand in many ways. Iqbal wanted to divide India into Hindu majority states and Muslim majority states and maintain the country through a federal constitution. Many non-Muslim leaders including Ambedkar raised the same demand. Maududi called for a party to establish the Kingdom of Allah in Tarjuman of April 1940. Seventy-five readers responded positively. There was no further response. Jamaat-e-Islami of Pakistan, Berkeley, 105).
Maududi had already formulated plans to form a new party. On August 11, 1941, Maududi announced the new organization in Lahore. The name was Jamaat-e-Islami. He himself was the chief (Amir). He also stated that the aim of the party was to establish divine rule (Hukumat e Ilahiya) (Tarjuman, 1941, May: 179). With this, there were complications in the relations between the Muslim League and Maududi. Both groups were in favour of getting rid of Hindu supremacy. But the controversy was about how the model of the new state should be. The League wanted a secular democratic state. Maududi wanted an Islamic country. These arguments have been disputed. The Congress softened the Jamaat's approach to Islam and turned its anger against the Muslim League. Maududi argued that the League's secular state was not based on the Qur'an. Maududi accused the League's leaders of being dependent on Western methods and unable to form an Islamic state. He mocked that the Muslim League was acting as if it was demanding that Muslims go to Muslim prostitutes instead of relying on Anglo-Indian prostitutes (Irfan Ahmad, 82). 'Quaid-e-Azam (Jinnah) to ordinary Muslim Leaguers have no Islamic view. They don't see politics that way. The League knows nothing about becoming a Muslim or its special status' (Siyasee Kashmakash, 3, 1942,109).
Muslim League and Congress oppose Islamic culture. Kill this culture in the Hindu way, The difference between the two parties is whether it is halal. Congress wants execution in Hindu style and League in Halal style. The presence of Hindu women on Congress platforms is like a candle. In the same way, the presence of women in Muslim League venues is also the same. The Muslim League opposes the Congress in the name of material interests. To get their share in the assembly and to get their share in the army. This is not about Islam. It makes no difference if a state is run by a Ramdas or an Abdullah if it is not based on Sharia. Pakistan (holy land) will become a holy land in its proper sense only when it is based on Sharia. The Pakistan of the future will be a NaPak-istan (the land of pollution). (Ibid., 78-109).
Maududi's intention was to wait and see the Pakistan Movement while strengthening the Jamaat and ousting Pakistan from the League. Maududi thought that if a Western Jinnah could be a Muslim leader, a bearded and turbaned Urdu-speaking man of Islamic wisdom could be an even greater leader. When the Assembly elections of 1945-46 came around, he appealed to Muslims not to vote for the League. If one votes for a secular party one loses faith in One God (Rasa'il wo Masa'il, Vol. 1, Markazi Maktaba, Delhi, 304-6). Muslims ignored Maududi's statement. In the election, the League won big in Muslim constituencies. Maududi's attempt to reach the leadership position of the Muslims failed with that. At this time (1946) the number of members of Jamaat-e-Islami was only 486. The July 1947 referendum for Pakistan also saw the irony of Maududi's request to vote with the League. When asked about it, Maududi argued that voting for the League did not mean accepting its views. Within two weeks of the birth of Pakistan, Maulana Maududi left India and moved to Lahore, Pakistan.
Maududi states that the ideas about the state formulated by nineteenth-century scholars are outdated. Economic, educational, industrial and social concepts have all changed. Today the state should be based on religion. Religion should be the basis for even small matters in the state. (Tarjuman, March 1938, 5)
The views of religion must be accepted in matters of food, clothing, marriage, child-rearing, and even speech. He based his interpretation of the Qur'an on the basis of his concept of state. He also asks why the Ulama did not count him as one of them (Tarjuman 1941, May 216). He based his state argument on four verses of the Qur'an. Ilah (God), Rabb (Saviour), Ibadat (worship) and Deen (religion). Maududi asserted that as soon as the Qur'anic verses regarding these were revealed, their interpretations were changed. Allah is not only concerned with the private life of man; it touches all political and spiritual spheres. Worshiping Allah means obeying Him materially, politically and spiritually.
So Allah is the Ruler and the Law Maker. To follow any system other than this is ignorance (jahiliyyah), polytheism (shirk) and disbelief (Kufr). When one says that he is a ruler, it means declaring that he is God. Then it becomes polytheism. That is why it is said that no system that is not Islamic can be accepted. Polytheism is co-operating with any system that is not divine and ruling with those who do not acknowledge God. There is no difference between them and those who worship idols - Mawdudi's explanation (Mawdudi, Qur'an Ki Char Bunyadi Istilahem, Markazi Maktaba, 1979, 29). Rabb (saviour) is synonymous with Allah Himself. Rab means Sultan. Allah is the protector politically. Taghut does not mean devil or idol as it is commonly said. Following any system other than God's is Taghut. The meaning of Taghut has been shortened by the ulama. For Maududi, worshiping Allah and rejecting Taghut means bringing about a Shariah regime of his own design. Worshiping Allah as defined means bringing about Islamic political supremacy.
In a speech in Punjab, Maududi described Islamic rituals, including prayer, as military training: 'Prayer and fasting are training and preparation for gaining power. Just like governments train army and police before hiring them, Islam is doing the same. First, Islam trains volunteers for divine service. Thus allowing them to establish the Kingdom of God on earth through Jihad (Tajdeed wo Ihya a Deen, Qur'an in Tarjuman, 1941, 291).
Nowadays State means Deen (religion). The goal of the Qur'an is to establish the state (Tarjuman, 1941, February- March, 13). In a speech in Punjab, Maududi described Islamic rituals, including prayer, as military training: 'Prayer and fasting are training and preparation for gaining power. Just like governments train army and police before hiring them, Islam is doing the same. First, Islam trains volunteers for divine service. Thus allowing them to establish the Kingdom of God on earth through Jihad (Tajdeed wo Ihya a Deen, Qur'an in Tarjuman, 1941, 291). Maududi stated that God sent all prophets to establish the Kingdom of God. All prophets are leaders. He compared the mission of Prophet Yusuf to Mussolini's dictatorship (Salamat Ka Rasta, Lahore, 122). Maududi also stated that humans are God's representatives to establish the nation since there are no prophets after Prophet Muhammad.
A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist.
Part One of the Article: Theocratic Nation of Maulana Maududi and His Jamaat-e-Islami's Vision - Part 1
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