Abul A'la Maududi—a name associated with strong arguments in his favor as well as endless surrounding criticism. The root causes of the main criticisms against this prominent 20th-century researcher and thinker remain unknown to many. If you search Google for "Maududi's Aqeedah," you will find thousands of pages or links opposed to him.
Since he was a human being, he can make mistakes, and there is no room to follow him blindly. However, it is essential to neutrally verify how much of the allegations brought against him are true and how much are emotional or misleading. Today, we begin our analysis in line with our Mawdudism Allegation Verification Series (Part 1) to explore the truth behind these claims step by step.
What Is the Allegation?
A widely circulated allegation against Maulana Maududi concerns his commentary on verse 3 of Surah An-Nasr. Accusers claim:
"Maududi (R.A.) wrote in the explanation of Surah An-Nasr in Tafhim-ul-Quran that Prophet Muhammad (PBUH) made errors in fulfilling his prophetic duties and had to seek forgiveness. This is tantamount to denying the doctrine of the sinlessness or innocence of the Prophets (Ismat al-Anbiya)."
In fact, after listening to video statements from many scholars or researchers, many people fall into confusion and dilemma. Did Maulana Maududi really intend to convey something like that? Let us read the original text of Tafhim-ul-Quran to see for ourselves.
What Is Actually Said in Tafhim-ul-Quran?
When a researcher like Brother Rahul mentioned this in his video, I personally felt quite uncomfortable as well—because I had read Maulana Mawdudi’s (Maududi’s) commentary, especially many Surahs of the 30th Juz. Unconsciously, questions arose in my own mind regarding the Maulana. Therefore, to understand the matter clearly, I opened the commentary of Surah An-Nasr.
Notice a few points—
If we try to understand what he said in the explanation of verse 4, what does it come down to?
"Pray for His forgiveness": "Pray to your Lord to overlook; and pardon whatever error or weakness you might have shown inadvertently in the performance of the service that He had entrusted to you,"
Looking at this at face value, it is natural to think he stated that the Prophet made a mistake. To understand the matter a bit further, let us move ahead.
"This is the etiquette that Islam has taught to man"
In other words, whether a mistake occurred or not, seeking forgiveness from Allah for shortcomings is part of Islamic etiquette.
"A man might have performed the highest possible service to Allah's Religion, might have offered countless sacrifices in its cause, and might have exerted himself extremely hard in carrying out the rites of His worship, yet he should never entertain the thought that he has fulfilled the right his Lord had on him wholly."
That is to say, there is a constant emphasis to remember that much of the duty entrusted by the Lord remains, and perhaps it was not fulfilled to its absolute perfection.
"Rather he should always think that he has not been able to fulfill what was required of him, and he should implore Allah, saying: 'Lord, overlook and forgive whatever weakness I might have shown in rendering Your right, and accept the little service that I have been able to perform.'"
Essentially, this points toward ensuring that no pride or arrogance regarding the fulfillment of duties enters the heart for any reason. Here, Maulana Mawdudi (Maududi) explicitly states that this is part of etiquette taught directly by Allah to the Prophet (PBUH).
Now the question is: Did he actually mean that the Prophet made mistakes, or did he mean that even if there were no shortcomings in the Prophet's (PBUH) efforts, he was instructed to seek forgiveness under the humility of assuming "there could be shortcomings"?
He clarifies this exact answer in his subsequent explanation.
When such an etiquette was taught to the Holy Messenger (upon whom be peace), none in the world conceivably has toiled and struggled so hard in the cause of Allah as he did, how can another person regard his work as superb and be involved in the misunderstanding that he has fulfilled the right Allah had imposed on him?
Essentially, this underscores the absolute perfection of the Prophet's (PBUH) fulfillment of his duty. If even after being so complete and flawless, the Prophet (PBUH) was instructed to seek forgiveness, then no other human being has any room to be proud of their good deeds. In reality, isn't that truly the case?
Allah's right, in fact, is so supreme that no creature can ever fulfill and render it truly and fully.
Here, human limitations have been highlighted.
Allah in this command has taught Muslims an eternal lesson: "Do not regard any of your worship, devotion or religious service as something superb; even if you have expended your entire life in the cause of Allah, you should always think that you could not do all that was required of you by your Lord. Likewise, when you attain some victory, you should not regard it as a result of some excellence in yourselves but as a result of only Allah's bounty and favor. Then bowing humbly before your Lord, you should praise and glorify Him, and should repent and beg for His forgiveness instead of boasting and bragging of your success and victory."
Essentially, through this section, Maulana Mawdudi (Maududi) explained that one must never feel pride or arrogance over religious work, good deeds, or Islamic victories, but rather remain ever-grateful to Allah and constantly seek His forgiveness. This is a matter of etiquette taught to Muslims through the Prophet of Allah (PBUH).
This was Mawdudi's (R.A.) commentary on that verse of Surah An-Nasr for which he has faced criticism.
In summary—
The matter becomes clear when looking at the context and summary of the explanation of Surah An-Nasr in Tafhim-ul-Quran:
- The True Meaning of Istighfar: Maulana Mawdudi (Maududi) (R.A.) noted that even if there is no shortcoming in a person's effort to fulfill the duties assigned by Allah, it remains forever inadequate compared to the supreme majesty of Allah. Therefore, seeking forgiveness out of concern over whether any inadvertent deficiency remained in performing the duty is a fundamental part of Islamic etiquette.
- Teaching Humility and Etiquette: This is primarily a lesson taught to the Ummah through the Prophet (PBUH). When a great religious service is accomplished or a major victory is achieved, pride should not enter the heart; rather, one should always remember that the rights owed to Allah could never be fully rendered.
- The Efforts of the Prophet (PBUH): Mawdudi (Maududi) (R.A.) himself wrote that it is impossible to even imagine any human being who strived more in the way of Allah than the Messenger of Allah (PBUH). Where a great devotion like his was instructed to humbly seek Istighfar before Allah, what room is there for any ordinary human being to feel proud of their own deeds?
The Core Question: Did Mawdudi (Maududi) (R.A.) portray the Prophet (PBUH) as a sinner?
Answer: Absolutely not! He made it clear that even after the Prophet's (PBUH) most supreme and flawless efforts, this was a profound lesson in expressing ultimate humility before the court of Allah.
Commentary of This Verse in Other Renowned Books of Tafsir
Before raising allegations, we should examine what other universally respected and authoritative commentators of Islam (Mufassirun) have written regarding the explanation of this verse:
Let us now look at other key commentaries of this same verse—
Mufti Taqi Usmani states:
"Even though the Prophet (PBUH) was pure and innocent (Ma'sum) from all types of sins, and even if any slight lapse occurred from the perspective of his elevated status, Allah declared forgiveness for it in Surah Al-Fat'h (48:2); nevertheless, he was instructed to seek forgiveness out of humility and to teach the Ummah a lesson. When even the Noble Prophet (PBUH) is told to perform Istighfar, other Muslims should engage in Istighfar with far greater urgency. [Hence, there is no scope for assuming that he was ordered to seek forgiveness because any weakness or shortcoming occurred on his part in fulfilling prophetic duties...]"
— Tafsir Tawdih-ul-Quran
The eminent commentator and Islamic scholar Allama Qazi Muhammad Sanaullah Panipati (R.A.) states:
"‘Wastaghfirhu’ means ‘Seek forgiveness from Him.’ This implies—‘O my Prophet! Out of deep affection for your Ummah, you have occasionally left aside the most superior deed to adopt a good deed, which was slightly below your incomparable station. For that reason, seek forgiveness before Me today.’"
— Tafsir-e-Mazhari
The renowned Grand Mufti of Pakistan and Islamic scholar Hazrat Maulana Mufti Muhammad Shafi (R.A.) writes:
"O Muhammad (PBUH)... Glorify your Lord with His praise and express your plea for forgiveness to Him. (That is, seek forgiveness for those small, exceptional behaviors that occurred unintentionally in life). Indeed, He is the Acceptor of Repentance."
— Ma'ariful Quran
Allama Jalaluddin al-Mahalli (R.A.) wrote:
"…Then declare the purity of your Lord along with His praise, and seek forgiveness at His court for sins. For He forgives the sins of sinners…"
— Tafsir al-Jalalayn
Abdur Razzaq bin Yusuf, while interpreting this Surah, brings in verse 55 of Surah Mumin (Ghafir) and states:
"…And ask forgiveness for your sin, and glorify your Lord with His praise in the evening and the morning (Ghafir/Mumin 55)…"
— Tawdih-ul-Quran
Asadullah Al-Ghalib cites an authentic Hadith in his commentary on the same Surah:
"…The question arises: when all past and future sins of the Prophet (PBUH) are forgiven, what is the meaning of commanding him to seek forgiveness? When Aisha (R.A.) once asked such a question, the Prophet (PBUH) replied in response to her inquiry—'Shall I not be a thankful servant?'"
"Allah's Messenger (ﷺ) used to offer prayer till his feet became swollen. I said, 'O Allah's Messenger (ﷺ)! Allah has forgiven your past and future sins, yet you exert yourself so much?' He replied: 'أَفَلَا أَكُونُ عَبْدًا شَكُورًا' — 'Shall I not be a grateful servant?' (Sahih al-Bukhari: Hadith 4837)"
— Tafsirul Quran - Asadullah Al-Ghalib
Shaykh Muhammad Shahidullah Khan Madani writes in his commentary:
"…The correct way to celebrate this victory is to glorify Allah, to express praise and gratitude to Him alone. Along with that, to seek Istighfar at the court of Allah for any errors or shortcomings that occurred due to human limitations while carrying out this difficult responsibility…"
— Tafsir-e-Fathul Majid
Are There Any Such Indications in the Quran Directed at the Messenger of Allah (PBUH)?
Let us now examine whether there are any verses in the Quran where Allah instructs the Prophet to seek forgiveness for any of his own Ijtihadi misjudgments (which were not classified as sins), whether there is any indication regarding this, or what such references actually signify.
In Surah Muhammad, Verse 19, Allah says:
Now let us look at the famous translations of this verse:
"So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. And Allah knows your movement and your resting place."
— Ahsanul Bayaan / Al-Bayan
In his explanation, he notes:
"So (O Messenger!) know that there is none worthy of worship except Allah, and seek forgiveness for your shortcomings/slips and for Muslim men and women as well. Allah knows your movements and your resting place."
— Mufti Taqi Usmani
"So know that there is no true deity except Allah, and seek forgiveness for your errors/shortcomings and for the believing men and the believing women. Allah is fully aware of your movements and your abode."
— Taisirul Quran
"Therefore know that there is no deity except Allah; ask forgiveness for your shortcomings and for the believing men and women. Allah fully knows your routine and your position."
— Mujibur Rahman
If you look up the commentary of this verse across various books of Tafsir, you will find closely similar explanations. For your ease of understanding, I am citing an excerpt from a commentary:
"The Noble Prophet (PBUH) was innocent (Ma'sum). No sinful act could ever emanate from him. However, regarding some of his personal judgments (Ijtihad), Allah Almighty pointed out that they were not entirely aligned with his elevated status (such as the decision taken regarding the prisoners of the Battle of Badr, which is discussed in detail in Surah Al-Anfal [8:67-68]). Furthermore, due to human nature, errors like miscounting the number of Rak'ahs in prayer occasionally occurred from him. Such matters have been expressed in this verse through the phrase 'shortcomings/slips' (Dhamb). In reality, however, this was intended as a lesson for his Ummah: when the Noble Prophet (PBUH) engaged in Istighfar over minor, non-sinful matters, his Ummah should be far more diligent in seeking Tawbah and Istighfar, as they commit major and minor sins constantly."
"…Although there was no possibility of anything contrary happening from the Messenger of Allah (PBUH) owing to prophetic purity, it is not uncommon for an Ijtihadi error to occur on occasion despite prophets being protected from sins. According to Shar'i rulings, an Ijtihadi error is not a sin; rather, there is reward even for such an error. But prophets are certainly made aware of such errors, and in view of their high spiritual station, this error is sometimes expressed through the word 'ذنب' (Dhamb/sin)—just as the stern warning directed at the Messenger of Allah (PBUH) in Surah 'Abasa is an example of such an Ijtihadi error. Detailed discussion on this will appear in Surah 'Abasa—that although that Ijtihadi error was not a sin, but rather promised a reward…"
— Taqi Usmani
In the Quran, Surah Al-Fat'h, Verse 2, Allah further says:
"That Allah may forgive you your past and future sins, complete His favor upon you, and guide you to a straight path."
— Ahsanul Bayaan / Al-Bayan
"So that Allah may forgive your past and future lapses/errors, complete His favor upon you, and direct you on a straight and upright path."
— Taisirul Quran
"That Allah may pardon your past and future shortcomings, complete His grace upon you, and guide you to the straight path."
— Mujibur Rahman
Comparison of the Original Commentaries and an Objective Analysis
Let us analyze the statements of the primary commentary works directly side-by-side, free from any preconceived notions or blind bias.
1. Verbatim Statements and Comparison of Primary Commentaries
- Tafhim-ul-Quran (Maulana Mawdudi [Maududi]): In the commentary of Surah An-Nasr, he notes that no matter how great a work for the Deen of Allah a person accomplishes, the pride that one has fully discharged the right owed to Allah should never enter the mind. Rather, seeking forgiveness at the court of Allah out of remorse—wondering whether any inadvertent deficiency or lapse remained due to human limitations—and remaining humble is the very etiquette taught by Allah.
- Tafsir Ma'ariful Quran (Mufti Shafi R.A.): "Continue to glorify your Lord with His praise and express your plea for forgiveness to Him. (That is, seek forgiveness for those small, exceptional behaviors that occurred unintentionally in life. Indeed, He is the Acceptor of Repentance)."
- Tafsir Tawdih-ul-Quran (Mufti Taqi Usmani): "Even though the Noble Prophet (PBUH) was pure and innocent (Ma'sum) from all types of sins, and even if any slight lapse occurred from the perspective of his elevated status, Allah declared forgiveness for it in Surah Al-Fat'h (48:2); nevertheless, he was instructed to seek forgiveness to teach the Ummah a lesson. When even the Noble Prophet (PBUH) is told to perform Istighfar, other Muslims should engage in Istighfar with far greater urgency."
2. Allegations vs. Reality
| Subject | Allegations Raised by Critics | Actual Reality of the Commentary |
|---|---|---|
| Core Allegation | Claimed that Mawdudi (Maududi) (R.A.) stated the Prophet (PBUH) committed sins or major transgressions in fulfilling his prophetic duties. | He explicitly stated—this was neither a sin nor a crime, but rather a manifestation of ultimate humility before the supreme right of Allah and a means of teaching etiquette to the Ummah. |
| Word Choice | Mawdudi (Maududi) is labeled as astray in creed (Aqidah) for using the phrase "errors/shortcomings" (bhul-truti). | Ma'ariful Quran used "exceptional behaviors," Tawdih-ul-Quran used "slight lapses," and Al-Fiqh al-Akbar used the terms "errors and slips" (Khata and Zillah). |
| Position on Aqidah | Claimed that he denied the principle of prophets being Ma'sum (sinless/infallible). | Like traditional Sunni scholars, he accepted the Prophet (PBUH) as the greatest of creation while presenting the Islamic context of human limitations and Istighfar. |
3. What Do the Authoritative Books of Creed Say? (Ismatul Anbiya or the Infallibility of Prophets)
In Imam Abu Hanifa's (R.A.) renowned book of creed, Al-Fiqh al-Akbar, and its famous commentaries (Sharh Al-Fiqh al-Akbar by Mulla Ali al-Qari and Al-Magnisawi), regarding the sinlessness of prophets, it is stated:
"Prophets are completely protected and preserved (Ma'sum) from major and minor sins. However, unintentional human errors, inadvertent slips (Khata, Zillah), or choosing a lesser preferable option (Khilaf al-Awla) can occur from them."
Similarly, Al-Taftazani in Aqa'id al-Nasafiyyah, Imam Al-Tahawi in Aqa'id al-Tahawiyyah, and the majority of theologians (Mutakallimun) from the Ash'ari and Maturidi schools agree that prophets never commit intentional sins; however, an Ijtihadi misjudgment or leaving aside the optimal choice to adopt an inferior one is possible, which is then perfected through seeking forgiveness appropriate to their exalted spiritual station.
An Appeal to Readers and Researchers
If using terms like "unintentional or Ijtihadi errors/shortcomings" invalidates Maulana Mawdudi's (Maududi's) creed (Aqidah), what shall we say about the creed of the majority (Jumhur) of jurists (Fuqaha) and commentators (Mufassirun) who offered the same explanations? For a broader understanding of how these claims are examined, feel free to read our article on false accusations surrounding Mawdudism.
The reality is that this is not a deviation in creed. Rather, it is part of a negative culture of taking one or two sentences out of context from an author's text—without reading the full book or understanding the overall backdrop—to generate trolls or harsh criticism.
Therefore, instead of opposing merely for the sake of opposition, we ought to:
- Verify the truth directly by reading the primary sources ourselves.
- Correct genuine personal mistakes if they exist, rather than applying sweeping tags of being "astray in creed."
- Stop unnecessary mudslinging and preserve unity and tolerance within the Ummah.
Food for Thought: If these exact statements had appeared in the writings of a different modern author, perhaps they too would have been issued a decree (Fatwa) of being "astray in creed." Yet, when reading classical or Deobandi scholars, we accept these identical points in the light of balanced, sound interpretation. Why then apply a different standard to Mawdudi (Maududi) (R.A.)?
Conclusion
A careful reading of Maulana Mawdudi's (Maududi's) (R.A.) commentary reveals clearly that he did not deny the Prophet's (PBUH) prophethood or his state of being sinless (Ma'sum). Instead, he highlighted the lessons for the Ummah, the humility required in carrying out divine duties, and the reality of human limitations before the absolute rights of Allah.
Extracting a couple of sentences out of context to humiliate someone, target an author, or breed division within society is not the behavior of a responsible Muslim. We should strive to learn correct information objectively, set aside errors, embrace what is beneficial, and work toward the unity of the Ummah.