SOAS academic’s take on Maudoodi

Print Friendly

farsi couplet


Jan-Peter Hartung, Senior Lecturer in the Study of Islam at the School of Oriental and African Studies (SOAS), University of London,  has recently published a book on the thought of the founder of Pakistan’s Jamaat Islami, Maulana Maudoodi (he prefers the spelling Mawdudi). For Salaam’s reviewer, it typifies the “malevolent but useful gaze of Eurocentric scholarship”.  Find out why. The extensive review  can be read here, together with a pdf downloadable version. Salaam visitors’ comments are invited.

Abul A’la Maududi  would quote Farsi couplets in his writings in the 1940s – the above is one example from Tarjuman al-Qur’an, the Urdu journal that published most of his writings.



One thought on “SOAS academic’s take on Maudoodi

  1. Thanks Salaam Blogger for the enlightening review. I have penned a few thoughts which occurred to me in the context of present day Bangladesh.

    ‘For Hallaq, “a creative reformulation of the Shari’a and Islamic governance may be one of the most relevant and constructive ways to reshape the modern project, one that is in dire need of moral reconstitution” (p.172, n.15). What are the other options on the table?’

    In context of today’s Bangladesh this question is very pertinent. Both secularism and Islamisation is forging confidently ahead here in parallel pathways each oblivious to the other’s potential, but more frighteningly both would consider the other as The Other, reluctant to cede space or humanity to the other.

    In such a fratricidal environment how does one make one’s contribution to the progress of one’s society? If “a creative reformulation of the Shari’a and Islamic governance may be one of the most relevant and constructive ways to reshape the modern project…” then do we have the knowledge base and the knowledge workers to undertake them? For Bangladesh, at least, the answer is no. Then the question arises how does one rectify the deficits? Especially when there are a plethora of emerging groupscules, constantly self-mutating, but claiming hegemony on the right to jihad. One often wonders whether all these young activists if present during the 1960s would not have been the Maoists of that era incessantly calling for waging armed struggle!

    The Middle Path Muslims are hemmed in by both the sufi oriented passive meditation of the Tablighi variety on the one hand and the Salafi inclined jihadi activism on the other. Probably the Middle Path Muslims need to chart out a breakthrough to be the center forward of a new type of thinking and doing. A start would certainly be “ for Muslims to produce their own conceptual tools for the reordering of Muslim societies i.e. epistemic endeavours.” Let us have more discussions on the actual modalities….

Comments are closed.