Lecturi din scrierile ideologului musulman Abul Ala Mawdudi şi ruptura dintre părinţi şi fiu.
Islam is a revolutionary doctrine and system that overthrows governments. It seeks to overturn the whole universal social order.
— Abul Ala Mawdudi, Islamist ideologue and founder of Jamat-e-Islami
I knew my father would not tolerate Mawdudi’s books under his roof, so I put paper covers on them, blacked out the author’s name, and secretly read as much as possible. While fellow teenagers were smuggling pornography into their rooms, my contraband consisted of books written by Islamist ideologues.
Now I was not a mere Muslim, like all the others I knew; I was better, superior.
The Muslims in my life were to be compared with a new category of people my parents never introduced me to: kafir. In our home, my parents never distinguished between Muslims and kafirs or kuffar, an Arabic term as derogatory to non-Muslims as ‘wogs’ is to non-whites.
Mawdudi’s works drew comparisons with kuffar in order to place Muslims on a religious pedestal. In the East London mosque we used the word regularly in gatherings. We were believers, Muslims; all others were kuffar. And we were no ordinary Muslims, but superior to others. As Mawdudi explained:
We have already seen that the only difference between Muslims and Kafirs is in the matter of knowledge and actions. Men who call themselves Muslim but whose knowledge and actions are the same as those of Kafirs are guilty of blatant hypocrisy. Kafirs do not read the Koran and do not know what is written in it. If so-called Muslims are equally ignorant, why should they be called Muslims? … If Muslims behave the same as non-Muslims, what difference is there between them and Kafirs?
Mawdudi taught that there were ‘partial Muslims’ and ‘true Muslims’, ‘Partial Muslims’, Mawdudi explained, confined religion to prayers, rosary beads, remembrance of God’s name, piety, and dress. I agreed with Mawdudi’s defmition, for the majority of the Muslim population I had encountered in Britain was of this variety, the silent majority. However, in Mawdudi’s understanding, they had fallen short of the mark. They were not ‘true Muslims’.
‘True Muslims’, Mawdudi wrote, allowed their ‘desires, their ideologies, their thoughts and opinions, their likes and dislikes, all [to be] shaped by Islam. Allah’s guidance holds complete sway over their hearts and minds, their eyes and ears, their bellies, their sexual desires, their hands and feet, their bodies and soul.’
My frequenting of YMO meetings, helping Brother Falik in the office, and attending taleemi jalsa, meant that I was considered part of the Islamic movement. I had taken no vow, nor sworn allegiance to a leader. That happened only after years of activities and proving one’s total loyalty. For now, I was a member and was expected to work within YMO, slowly move up the ranks to become a rukon (Arabic for pillar), or senior member, and then on to the National Executive Committee. … Continuare