Let Us Be Muslims. Sayyid Abul A'la Mawdudi

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Let Us Be Muslims - Sayyid Abul A'la Mawdudi


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linked with Iman in the Qur’ān, and therefore with the whole Muslim life. It is the purpose which calls the Ummah into existence. But, for long, we have come to believe that we do not have to stir ourselves to undertake this vital duty for it makes no difference to our Iman.

      This tragic chasm Sayyid Mawdudi spans forcefully and unequivocally.

      Although we had to quote from the text very extensively, it was necessary to show clearly the principal threads that run through Sayyid Mawdudi’s discourse in this book. The above discussion clearly demonstrates how they make his contribution distinctive and unique.

      These threads underline the crucial and radical importance of Sayyid Mawdudi’s discourse summoning Muslims: Let us be Muslims. Everything which has either lost its original meaning or has been emptied of its true intent becomes redefined. But the most remarkable thing, as we said, is that he connects all of them together again. That is why while he says nothing very different from what others are saying, his impact has been tremendous. For, thus connected, Iman regains its original power to change man and his world.

      IV

      Anyone who reads Sayyid Mawdudi’s discourses will find no difficulty in understanding the true intent and purpose of what he embraces and expounds. One may disagree with it, or find it uninspiring, but he cannot deny that Sayyid Mawdudi is talking the same language and conveying the same message as do the Qur’ān and the Prophet, blessings and peace be on him.

      But some have taken exception to what he says. He has replied to them in his Preface to the eighth reprint which is included herein. But we may still find it useful to compare his discourses with the Qur’ān and Hadith. For it is their light which radiates through his words.

      Let us first look at the Qur’ān.

      True Iman which resides in hearts, shapes lives, and finds acceptance with God is always differentiated from outward, legal Iman. ‘The Bedouins say, “We believe.” Say: you do not believe, rather say, “We have surrendered”, for [true] faith has not yet entered their hearts’ (al-Ḥujurāt 49: 15). Similarly mere verbal professions of faith, which are contradicted by actions, are rejected. ‘O Messenger, let not those grieve you who vie with one another in Disbelieving, from among those who say, “We believe”, with their mouths, but their hearts believe not’ (al-Mā’idah 5: 41).

      Hence even believers are often called upon ‘to believe’, that is, to attain true faith. ‘O believers, believe in God and His Messenger, and the Book He is sending down upon His Messenger, and the Book He sent down before’ (al-Nisā’ 4: 136). Or, ‘Believe in God and His Messenger, and spend out of that in which we have made you vicegerents …’ (al-Ḥadīd 57: 7).

      The link between Iman and actions is clearly manifest in the way both are almost always bracketed together: al-ladhīna āmanū wa ‘amilu ’ṣ-ṣāliḥāt (those who believe and do righteous deeds). Or, one only has to read those Ayahs which describe the demands and conditions of true Iman by saying: in kuntum muminīn (if you are believers).

      The bond between true faith and ritual worship, on the one hand, and a life lived totally in worship, which leads to justice and compassion in society, on the other, is firmly established in many places: ‘Have you seen him who denies Judgement. That, then, is he who pushes away the orphan; and urges not to feed the needy. Woe, then, unto those praying ones who are unmindful of their Prayer, those who want to be seen, and who refuse [even] small kindnesses’ (al-Mā‘ūn 107:1 – 5).

      Thus the claim of Iman upon the whole of life, its nature as a bargain, as a total commitment, is fully established. ‘O believers, enter wholly into Islam [self-surrender unto


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