Abul A'la Maududi’s Organization Jamaat-e-Islami vs. Islam
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“In the last era, some deceivers will emerge. They will hunt for worldly gains in the name of religion. To appear pious and influence people, they will wear sheep’s clothing (pretending to be well-wishers of people). Their speech will be sweeter than honey, but their hearts will be as cruel as wolves.” (Tirmidhi Sharif)
Abul A'la Maududi (1903–1979) was the founder of the Pakistan-based organization Jamaat-e-Islami, which has since expanded its religious business across many countries. Initially, Maududi opposed the creation of Pakistan, but in the 1940s, he changed his stance and began a long campaign to establish his dominance in Pakistan. He began to portray Islam not as a complete way of life but rather as a political system. Ignoring the fundamental principles and pillars of Islam, Maududi emphasized governance and the spread of "Maududism." He stated:
“Religion is nothing but governance and authority; the law of the ruling system is Sharia, and worship is to follow the traditions of the ruling system.”
Maududi’s organization was initially called Jamaat-e-Islami Hind, established on 26 August 1941. Due to opposition to Ayub Khan’s Muslim Family Law Ordinance of 1962, the activities of Jamaat-e-Islami were banned on January 4, 1964. Sixty Jamaat leaders were arrested, including 13 from East Pakistan. Professor Ghulam Azam was one of them.
This misguided ideology was founded with the goal of giving it a state identity on 26 August 1941 in Lahore. His loyal followers and adherents in Bangladesh—such as Ghulam Azam, Nizami, and Sayedee—continued spreading their fabricated beliefs in the name of Islam. These beliefs are destructive to our faith. Below are some of these views highlighted and compared with correct Islamic beliefs:
(1) Jamaati Belief:
People generally say the five pillars of Islam are: Kalima (declaration of faith), Salah (prayer), Zakat (charity), Sawm (fasting), and Hajj (pilgrimage). They believe this is Islam. This misunderstanding has long misled the Muslims and is ruining their path and actions.
(Source: Kausar, 9 February 1953 – Maududi’s speech)
Islamic Belief:
The authentic Hadiths clearly mention five foundations of Islam: Kalima, Salah, Sawm, Hajj, and Zakat. (Bukhari and Muslim)
(2) Jamaati Belief:
Regarding female war captives, Maududi opines: “Even in modern times, female prisoners of war should be distributed among soldiers, and they should be allowed to enjoy them.” In 1971, during the Liberation War, the Jamaatis of Bengal issued such a fatwa.
Islamic Belief:
Allah says in the Qur'an:
"Once you overpower the disbelievers completely, capture them firmly. Then either release them graciously or take ransom." (Surah Muhammad: 4)
(3) Jamaati Belief:
“Some people think that Prophet Yusuf (peace be upon him) sought the post of treasurer only to be the finance minister, but that is incorrect. In reality, he aspired to be an autocratic ruler. In this way, his position in Egypt was equivalent to that of Mussolini in Italy.”
(Tafhimat, Vol. 2, Page 122, 5th Edition)
Islamic Belief:
Prophets are sent as mercy to mankind. They never harm others. A prophet can never be a tyrant ruler (God forbid). Anyone who believes that a prophet was a tyrant loses his faith.
(4) Jamaati Belief:
Allah sometimes deliberately causes prophets to make mistakes.
(Source: Maududi's writings “Quran Ki Char Buniyadi Istilah” and “Tafhimat”)
Islamic Belief:
Prophets (peace be upon them all) are sinless from birth. They are free from all sins—major or minor, intentional or unintentional. If prophets committed sins, their actions would become obligatory for the Ummah. A sinner's testimony is inadmissible in court; prophets' words are ultimate truth. Thus, they are infallible.
E.g., Prophet Adam’s eating from the forbidden tree was not a sin but a "less preferred act." Prophet Ibrahim’s claim about the star, moon, and sun being deities was not an affirmation but a rhetorical question reflecting his people's beliefs, not his own.
(Source: Tafsir-e-Naeemi)
(5) Jamaati Belief:
Prophet Muhammad (peace be upon him) was just like any other human; the only difference was that he received revelation while others do not.
(Source: Professor Ghulam Azam’s “Siratun Nabi,” Page 10)
Islamic Belief:
The Prophet (peace be upon him) is only human in appearance. In all other aspects, he is unlike ordinary people. His comparison is with none but himself. He is the most honored after Allah. He possesses three forms:
Human form (Surat-e-Bashari)
Angel-like form (Surat-e-Malaki)
Divine attribute-like form (Surat-e-Haqi or Sifati)
The last form is subtle and requires careful interpretation.
(Source: Tafsir-e-Ruhul Bayan)
(6) Jamaati Belief:
“Ghaus-ul-Azam” means “The Greatest Helper,” and since Allah is the Greatest Helper, attributing this title to anyone else is clear shirk.
(Source: Delwar Hossain Sayeedi’s speech cassette)
Islamic Belief:
"Ghaus-ul-Azam" is a title for the great saint Shaykh Abdul Qadir Jilani (may Allah be pleased with him). The Prophet (peace be upon him) himself confirmed this title in a dream. It is an accepted title among saints. Scholars like Ismail Dehlvi and Ashraf Ali Thanvi have acknowledged this title.
(Sources: Siratul Mustaqim and Fatawa-e-Ashrafia)
Allah's 99 names do not include “Ghaus-ul-Azam.” However, “A'la” (The Most High) is one of Allah’s attributes, as in "Subhana Rabbiyal A'la." Now, Maududi’s name is Abul A'la, which literally means "father of the Most High (Allah)."
What fatwa would Sayeedi give on this? From a linguistic standpoint, "Abul A'la" means "Father of Allah" (God forbid).
(7) Jamaati Belief:
The Prophet (peace be upon him) is incapable of bringing any benefit or harm to others—let alone himself (God forbid).
(Source: Maududi’s London speech, page 11)
Islamic Belief:
However, it is mentioned in Hadith that on the Day of Judgment, no one will enter Paradise without the intercession (Shafa’ah) of the Holy Prophet (peace be upon him). That is why Allah has given him the title “Shafi’ al-Mudhnibin” (the intercessor for the sinners).
(8) Jamaati Belief:
In his explanation of Surah An-Nasr's verse (Seek forgiveness)", Maududi writes: “(O Prophet!) Seek forgiveness from Allah. In a remorseful tone, pray to Him to forgive the shortcomings, mistakes, or negligence you may have committed in the task assigned to you.”
(Source: Bengali Tafheem-ul-Quran, Final Volume, translator: Maulana Abdur Rahim)
Islamic Belief:
Maududi's interpretation is purely personal, imagined, and baseless. There is no resemblance between this interpretation and the life of the Prophet (peace be upon him). If the Prophet (peace be upon him) had committed mistakes (God forbid), then it would imply that there are faults in Islam itself.
This interpretation is inconsistent with other renowned Tafsirs such as Tafsir Ibn Abbas, Tafsir Jalalayn, Tafsir Mazhari, and Tafsir Ruhul Bayan.
The Prophet (peace be upon him) said:
"Whoever interprets the Qur’an by his own opinion (without knowledge), let him prepare his place in Hell."
(Source: Introduction to Tafsir Studies, Islamic Foundation Bangladesh)
Allah says:
"O My beloved! Engage deeply in glorifying and praising your Lord and in praying for the forgiveness of your Ummah. Indeed, your blessed passing is near."
The Prophet’s (peace be upon him) seeking forgiveness was either to teach his Ummah or for the sake of his sinful followers—not for himself, as he was sinless.
(Source: Kanzul Iman and Tafsir Nurul Irfan, Vol. 2, page 1688)
(9) Jamaati Belief:
The Prophet is neither superhuman nor free from human weaknesses.
(Maududi’s London speech, page 11; statement by Ghulam Azam)
Islamic Belief:
According to Bengali dictionaries, “superhuman” refers to a person possessing miraculous powers (Mu’jizat).
Maududi here appears to deny the Prophet's miracles. Yet, the Qur’an clearly describes many of his miracles.
For example, in battle, Hazrat Ukasha’s sword broke. He said, "O Messenger of Allah! My sword has broken." The Prophet told him to bring a stick. Ukasha brought a stick, and the Prophet handed it back saying, “This is your sword now.” Immediately, the stick turned into a real sword.
(Source: Madarijun Nubuwwat – Muhaddith Abdul Haq Dehlavi)
"Human weakness" refers to susceptibility to greed, injustice, abuse, favoritism, embezzlement, etc.—all contrary to Islamic values. But the Prophet (peace be upon him) was free from such flaws.
Allah says: “Indeed, you are of an exalted moral character (Khuluqin Azim).”
Hazrat Hassan ibn Thabit (may Allah be pleased with him), the poet of the Prophet, used to recite poems praising the Prophet in the Prophet’s Mosque from a special pulpit, in the presence of the Prophet and the Sahabah.
Some verses from Diwan-e-Hassan ibn Thabit include:
“My eyes have never seen anyone more beautiful than you.”
“No mother has given birth to anyone as handsome as you.”
“You have been created free of all flaws, as if you were created exactly as you wished.”
(Source: Diwan-e-Hassan ibn Thabit, p. 63)
Respected readers, according to the Qur’an and the Sahabah, the Prophet (peace be upon him) was free from all faults. Yet Maududi and Ghulam Azam claim that he was not beyond human weaknesses (God forbid).
Be cautious! Without knowing, we might be following a distorted version of “Islam.”
(10) Jamaati Belief:
There is no basis for Shab-e-Barat in Islam. It is an innovation (Bid’ah) and holds no significance in Shariah.
(Statements by Ghulam Azam, Delwar Hossain Sayeedi, and the newspaper ‘Dainik Sangbad’, 13/03/1994)
Islamic Belief:
Shab-e-Barat (the night between 14th and 15th of Sha’ban) exists in Islam and is not a newly invented practice. In the Qur’an, it is referred to as “Laylatul Mubarakah” (Blessed Night).
It is narrated from Hazrat Ali (may Allah be pleased with him) that when the middle night of Sha’ban arrives, the Prophet said:
“Remain awake in worship during that night and fast the next day.”
(Ibn Majah)
Despite Hadiths clearly mentioning Shab-e-Barat, Sayeedi denies its existence in his sermons. However, he wrote a book titled “The Path to Salvation”, where he detailed the intention (niyyah) and method of the Shab-e-Barat prayer.
So the question arises: Why deny it in sermons and promote it in books?
Is this not hypocrisy?
(11) Jamaati Belief:
Visiting the Prophet’s shrine (Rawdah Mubarak) is Shirk (polytheism).
(A view shared by Ibn Taymiyyah and Maududi)
Islamic Belief:
Among all shrines on earth, the most sacred is the Rawdah Mubarak of the Holy Prophet (peace be upon him).
Visiting it with the intention of gaining blessings is highly virtuous. Such a visit ensures the intercession of the Prophet.
Imam Taqiuddin Subki (may Allah have mercy on him) said in his book Shifa us-Siqam that traveling solely to visit the Prophet’s grave is a noble act of worship and a means of nearness to Allah.
The Prophet (peace be upon him) said:
“Whoever visits my grave, my intercession becomes obligatory for him.”
(Narrated by Dar Qutni and Al-Bayhaqi)
From this Hadith, it is evident that visiting the Prophet’s shrine is unquestionably permissible and meritorious.
Hence, those who claim that visiting the Rawdah Mubarak is Shirk are themselves void of true faith.
Dear Readers!
The above documented comparisons reveal the true nature of Jamaat-e-Islami. Though ordinary people may be unaware of these Jamaati beliefs, their own written works confirm them.
They have many other heretical beliefs that have confused the masses and misled people from true faith.
From this discussion, it becomes clear that Jamaat-e-Islami has no resemblance to true Islam.
It is a new path that diverts people from Sirat al-Mustaqim (the Straight Path).
Their ideology has no connection to the teachings or practices of the righteous saints (Awliya).
Hence, Jamaat-e-Islami is in no way a follower of true Islam.
They are followers of Abdul Wahhab Najdi, the agent of the British, and devotees of Ibn Taymiyyah—about whom Ibn Battuta mentioned in his travelogue:“Ibn Taymiyyah was mentally unstable.”(Source: Travelogue of Ibn Battuta, translated by Muhammad Nasir Ali, November 1968, Bangla Academy, Dhaka, Chapter 1, Pages 28–29)
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