Maulana Maududi’s immense influence on the contemporary educated generation, especially in intellectual and mental realms, remains an indisputable reality. He notably engaged countless restless and educated souls, igniting a fervor and reverence for Islam within their hearts and minds. His profound impact bolstered confidence in Islam among this educated class, an influence unparalleled by any Muslim author or thinker in the recent quarter or half-century.
Despite my personal disagreements with certain aspects of his ideas, as someone who has actively engaged in scholarly critique, I cannot overlook the depth of Maulana Maududi’s writings. His critical analysis of Western civilization and its life philosophy stands out as perceptive and audacious, almost unrivaled except by Allama Muhammad Asad, among recent scholars.
Maulana Maududi’s presentations on Islamic life principles, the foundations of its civilization, human organization principles, virtues of Islamic governance, and the methodology for its establishment, were remarkable. He articulated these truths in a manner devoid of the usual apologetic or interpretative tone often prevalent in writings on these subjects. Instead, he boldly confronted Western civilization and its life philosophy, striking at its core, effectively dismantling the feelings of inferiority that Western education had instilled. His approach instilled a sense of awareness and passion among the youth, rekindling their belief in the feasibility and necessity of Islamic governance, previously perceived as unattainable.
His invaluable service to this cause is undeniable. However, I wished he had channeled all his energies and capabilities into forming a team of scholars and youth focused on producing deep and thought- provoking literature. Such an initiative could have countered the widespread cultural and intellectual apostasy, a prevalent challenge in our times. In one particular gathering in Lahore, I conveyed this desire, urging him to cultivate a group capable of combating this “fitnah of apostasy.” He cited the difficulty in finding diligent and intelligent youth for this task as an excuse.
Regrettably, upon his arrival in Pakistan, much of his efforts shifted towards organizing and expanding the party, advocating for the implementation of Islamic law, and striving for power transfer through constitutional and electoral processes. Towards the end of his life, he seemingly realized that the followers he had pinned his hopes on and the society in which he sought to build this structure lacked the capacity to bear its weight or meet its demands. Perhaps he acknowledged the haste and over-optimism in swiftly progressing through this inevitable intermediate stage. He recognized the dire need for religious and ethical training, character-building, spiritual development, self-discipline, and devotion to worship among the society’s members.
This realization resonates in his profound article titled “How is an Islamic Government Established?” presented at Aligarh Muslim University long before partition. Witnessing the tumultuous events in Pakistan, the disintegration of his own party, and the fragmentation and realignments among its core members, Maulana Maududi experienced a fate shared by few religious groups founded on rigorous religious and spiritual training, coupled with influential and charismatic religious leadership. Eventually, none remained in the party from its inception. Subsequently, he witnessed the Iranian “Islamic Revolution,” which due to insufficient training of those tasked with establishing the government and Islamic society, transformed into a bloody revolution and an emotional response.
Given his inherent intelligence and ability to derive lessons from events, there’s hope that, given the opportunity, robust health, and the reins of the party’s leadership, he would have instigated significant changes in the party’s ideology and system. He might have steered the focus towards establishing an “Islamic Society” rather than an “Islamic Government.” During our last meeting in Lahore in July 1978, when discussing the “Message of Humanity” movement in India and the moral decline in society, he offered encouraging words, indicating his support for such ideas.
Despite speculative points based on assumptions, it’s unquestionable that Maulana Maududi’s literary contributions played an unparalleled role in guiding educated youth towards Islam and restoring their confidence in its principles. This remains an indelible and undisputed aspect in the history of the modern Islamic movement and the struggle for the Islamic world’s revival.
I had the privilege of acquainting myself with Maulana’s persona and writings in the mid-1930s, during my early teaching years at Darul Uloom Nadwatul Ulama. His books and writings greatly influenced me and shaped my writing style during my youthful phase. One of my articles on certain interpretations of Surah Al-Kahf was published in his esteemed journal “Tarjuman al-Quran,” from Hyderabad while Maulana Syed Manazir Ahsan Gilani lauded it. Another article titled “Deen and Politics” was published from Lahore. My first in-person meeting with him occurred in August 1939 in Lahore, during a religious mission and exploration trip to Balochistan with my esteemed colleague Maulana Muhammad Manzoor Nomani. Maulana Habibullah (eldest son of Hazrat Maulana Ahmed Ali Lahori) was also present. I vividly recall Maulana’s words upon our meeting: “Today is not merely a meeting of two fortunate individuals (‘Quran as-Sa’adain’) but of the fortunate ones (‘Quran as-Sa’ada’).”
My communication with Maulana initiated approximately in August 1940. As the co-editor of “Al- Nadwa” alongside my esteemed colleague, the late Maulana Abdul Salam Qadwai Nadwi, we launched a series titled “My Benefactor Books.” This series invited distinguished scholars and intellectuals of India to share the books that significantly molded their minds and characters, leaving a lasting impression. I extended the invitation to Maulana, and his response, encapsulating the essence of his study, stands as a pivotal moment in his biography. On August 31, 1940, Maulana wrote a detailed letter expressing his wish for an Arabic translation of his influential book “Purdah.”
My heartfelt wish is that it should be translated into Arabic so that it can be published in the Arab countries, especially in Egypt. I can think of no other place but Nadwa for this task; if it can be done, it can be done there. Please assign someone who can translate it into a living language.
Some time ago, I received a gracious letter from you, suggesting that I write something under the title ‘My Benefactor Books.’ I forgot to respond to it, and it came to mind just now as I was writing to you.
In the era of ignorance, I read extensively, amassing a substantial library of ancient and modern philosophy, science, history, economics, politics, and more. However, when I read the Quran with open eyes, it rendered everything else inconsequential. I felt as though I had unearthed the foundation of knowledge. Thinkers like Kant, Hegel, Nietzsche, Marx, and others now appear like novices to me. I pity them for spending their lives engrossed in issues they extensively wrote about but couldn’t resolve, issues this book comprehends in a sentence or two. If they had been aware of this book, why would they waste their lives? This book is my true benefactor; it transformed me from an animal to a human, from darkness to light. It has provided me with a lamp that illuminates reality so vividly that it seems unveiled. In English, they call it the ‘Master Key,’ which unlocks every lock; for me, the Quran is the Master Key. It opens every lock of life’s problems I apply it to. I lack words to thank the God who bestowed this book upon us.
Humbly, Abul A’la
In response to my query, he candidly wrote:
My next encounter with Maulana transpired when he journeyed to Lucknow to participate in a committee session at Nadwatul Ulama, at the invitation of Nawab Sir Ahmed Saeed of Chhatari. Prior to his visit, he entrusted me with the arrangements for his stay, expressing his preference for lodging that fostered an environment allowing free and open dialogue with people of diverse thoughts and groups, much like the Old Boys Lodge in Aligarh, where he could converse with individuals regardless of their beliefs. He emphasized his inclusivity, welcoming discussions with staunch atheists, communists, and true believers alike.
I have a letter from him dated December 24, 1940, which I am presenting here as an important historical document.
Mubarak Park, Poonch Road, Lahore 24 December 1940
Esteemed and Honorable Sir, Peace be upon you. I just received your gracious letter, and coincidentally today, I received a letter from Nawab Chhatari inviting me to Lucknow to participate in a committee. I have no interest in these Nawabs and their committees, and if it were just about participating in their committee, I would have declined. But this provides an opportunity to establish a direct connection with Nadwa and your colleagues, so I have decided to attend. God willing, I will arrive in Lucknow on January 3. You are responsible for arrangingsuitable accommodation for me. I want to stay at a place where all kinds of people can meet and talk with me freely. In Aligarh, I preferred the Old Boys Lodge because it allowed me to meet with people of every thought and group without any formalities. I want a similar place in Lucknow. Since I am without a sect, God has made me for everyone. Even staunch atheists and communists meet me in the same way as true believers, and such places are convenient for conversing with them, away from personalities that would otherwise make them uncomfortable. We shall discuss the magazine face-to-face, God willing.
Humbly, Abul A’la
Maulana arrived in Lucknow during the early weeks of January 1941, a period marked by heightened fervor and agitation among Muslims due to the Congress movement led by Jawaharlal Nehru on one side and the burgeoning call for Pakistan on the other. His impactful and thought-provoking writings in “Tarjuman al-Quran” had stirred Islamic circles, capturing the attention and admiration of the youth. Maulana lodged at Darul Uloom’s guesthouse, frequented by esteemed teachers Maulana Syed Suleiman Nadwi and Maulana Azad Subhani. University students and thoughtful Muslim youths from the city earnestly visited him, captivated by his interpretations of Islam delivered with confidence, igniting ambition, courage, and pride in Muslim heritage. I was designated by Nadwa to host these guests and acGCIL them, providing an opportunity to closely observe Maulana and spend quality time together. I was deeply impressed by his seriousness, eloquence, vivacity, ethical conduct, and unwavering commitment. Few are aware of Maulana’s light-hearted nature and wit, which, combined with his eloquence and Delhi-style humor, created a delightful atmosphere. He was far from dry and quickly became informal. After a brief stay, Maulana departed, but our correspondence continued.