Thursday, November 6, 2008

Hating Mawdudi‏ and Khomeini - 9

Khomeini and Mawdudi "The Two Brothers"

Read A book mentioned below to know as to what kind of Filthy Language Mawlana Mawdudi and his brother Khomeini used against Prophets [PBUT] and against the Companions [May Allah be pleased with everyone of them] of Prophet Mohammad [PBUH]. The book has provided the original quotes from Mawdudi’s book with the editions and page number. Mudodi Khumeni do bhai, Moudoodi and Khumeni(shia) two Brothers

For example Khomeini once made a statement which was published in the Tehran times (Kitaab be Noujawanaan - P8) that if he conquers Madina Munawwarah, he will remove the two idols (Hadhrat Abu Bakr and Hadhrat Umar (May Allah be pleased with them) besides Prophet Mohammad (Peace be upon him). I am certain that no believer will accept such a statement against the great luminaries of Islam. Brother Amin, are we then to condemn only Khomeini and condone Mawdudi knowing well that Mawdudi was a close friend of Khomeini and was sympathetic to his course. In a book titled, 'Two brothers - Maududi and Khomeini' page 129, the following statement of Dr Ahmad Farouk Maududi (son of Abul-A'ala Maududi) was published in Roz Naame, Lahore - 29 September 1979, "Allama Khomeini had a very old and close relationship with Abba Jaan (father). Aayaatullah Khomeini translated his (fathers) books in Farsi and included it as a subject in Qum. Allama Khomeini met my father in 1963 during Hajj and my father's wish was to create a revolutionary in Pakistan similar to Iran. He was concerned about the success of the Iranian revolution till his last breath.'

Mubashir Inayet wrote:

Only one problem; Clearly we can follow Allah by following His Word.

How can we follow His Messenger when he (S) is no longer with us? (Surely to those who were alive when these verses were revealed, there was no confusion).

You say "By reading history" (hadith books)

I ask which version? Shia or Sunni

I ask what did Allah and His Messenger made sure was left behind for the Ummah?

Answer: Only One Book.

Why not another one?

Answer: Because Allah or His Messenger did not deem it as necessary.

Question: So till the hadith books were written down (both Shia and Sunni Versions) was Islam as a Deen was incomplete for 250 years?

Wait. Consider what the Qur'an declared in the lifetime of Muhammad (S). That Deen has been completed and chosen.

Now let us wait for your reply beginnig with "However..."


Dear Sir,

I have already answered your question regarding Hadith, I repeat it again.


Today, a sect exists, called "Qur'ânites" who comment according to their whims and fancies; without seeking the explanation of the authentic Sunnah. They only accept and follow the Sunnah which suit their desires, the rest they throw behind ,like Mutazilah they are from the Rationalist school of thought which has it’s different forms known as Qur'ânites, Pervaizis, 19ers or Ahle Qur'ân etc. These people are the Rejecters of the Sunnah, and spring from the works of Ghulaam Ahmad Parweiz and Rashad Khalifa.

Prophet Muhammad (sallallaahu` alaihiwasallam) is reported to have said that: "None of you reclines on his bed, the order comes to him on an affair which I am commanded to do or not to do, he says: 'I do not know, what is found in the Book of Allah, we follow." (Tirmidhi).

According to another report: "What is found in The Book of Allah as 'Haram' we pronounce it 'Haram' (forbidden). Surely, I am given The Qur'ân and its example with it.' Yet, according to another report: "What the Messenger of Allah has forbidden, Allah has prohibited it."

It is a matter of regret that one renowned scholar has written a book on Islamic Law and its dogma, and in its preface, he says that he has written it and that he has made reference only to the Qur'ân.

The true Ahaadeeth gives positive evidence that the divine law of Islam - As-Sharee'ah - is not mere Qur'ân, But Qur'ân and Sunnah. Therefore, whoever hold fast on one source for reference to the exclusion of the other, he held fast to none of them, since both complement each other.

The Qur'ân says:

"Whoever obeys the Messenger, obeys Allah".

Allaah says: "No, by your Lord, they do not believe until they submit to your adjudication in all disputes between them, then they do not find themselves oppressed with your decisions and they completely submit." Al-Qur'ân (4:65)

Again, Allaah says: "When a matter has been decided by Allah and His Messenger, it does not behoove a believer, man or woman, to have choice in their matter. One who disobeys Allah and His Messenger, he is indeed on a clearly wrong Path." Al-Qur'ân (33:36)

Furthermore, Allah says: "What the Messenger teaches you, take it; and what he forbids you, avoid doing it." Al-Qur'ân (59:7)

People who felt Islam as a burden on their shoulders or suffered from inferiority complex started joining them, in Pakistan alone you would find many showbiz personalities dancing about and saying 'I get my inspirations from the Qur'an'.

Their basic Ideology is that Ahaadeeth should be left aside and the Qur'an alone should be practiced, to prove their ideology they made various criticisms on hadeeth.

In this article we intend to give a small preview of their criticism which they made in order to reject Ahaadeeth; however a fact they ignored and which we want to brings to light; that the criticism they made with regards to Ahaadeeth, if applied to the Qur'an would, Allah forbid, lead people into a belief of rejecting many ayahs of the Qur'an as well.

For each criticism of theirs an adequate response from the Qur'an is given , while the Criticism made on Ahaadeeth due to mistranslation or misinterpretation would be cleared also, Insha'Allaah.

Criticism No 1:

Any hadeeth that go against nature or natural sciences is fabricated.


O fire, be coolness and peace for Ibraaheem. Al-Qur'ân (Surah Anbiya: Ayah 69)

What are we to say about fires which are meant to bring coolness? If we are to reject Ahaadeeth on this principal then the same can be said for this ayah as well, but the Ahl-e-Quran would never raise this point when discussing Ayahs; why this prejudice against hadeeth only? An explanation has never been given.

Criticism No 2:

Hadeeth suggests that Allah has a throne and the sun prostrates Allah.


To Allah prostrate all things that are in the skies and on earth,- the sun, the moon, the stars; the hills, the trees. Al-Qur'ân (Surah Hajj, ayah 18)

Not only the sun but other things as well prostrate Allah.

The seven skies declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving. Al-Qur'ân (Surah Al Isra, ayah 44)

We can't understand their worship but we have to acknowledge their worship whether it is mentioned in Qur'an or Ahaadeeth, why reject one and acknowledge the other?

Now does Allah have a throne?

And His Throne was upon the water. Al-Qur'ân (Surah Hud, ayah 7)

Criticism No 3:

Any such hadeeth will be considered fabricated which suggests that the tree cried.


We made the mountains, and the birds to celebrate Our praise. Al-Qur'ân (Surah Anbiya, ayah 79)

What are we to say about mountains which praise Allah, not only that some rocks fear Allah.

And indeed there are rocks which fall down for the fear of Allah. Al-Qur'ân (Surah Baqara, ayah 74)

So first reject these ayahs then criticize ahaadeeth; if not and certainly not then why not believe in ahaadeeth which carry a similar meaning and are also revealed by Allah?

Criticism No 4:

Hadeeth grants paradise to people if they say the kalima only.


Well, some get paradise by saying our lord is Allah.

Those who say: Our Lord is Allah, and afterward are upright, the angels descend upon them, saying: Fear not nor grieve, but hear good tidings of the paradise which ye are promised. Al-Qur'ân (Surah Ha Meem Sajda, ayah 30)

The hadeeth is just like the above ayah, where after saying 'Our lord Allah' they have to remain firm in their belief.

Criticism No 5:

Hadeeth forgives people 's sins if they perform small acts such as ablution.


Ablution is a very commendable act, it is done for salah but the Qur'an grants forgiveness just by saying a word and prostrating.

Enter the gate prostrate, and say: "Repentance. " We will forgive you your sins and will increase (reward) for the right-doers. Al-Qur'ân (Surah Baqara, ayah 58)

Criticism No 6:

Why do ahaadeeth have conflicting reports regarding one matter? This alone proves their fabrication.


What are you to say when there is an ayah which doesn't tell a precise event but rather shows some ambiguity.

And We sent him to a hundred thousand or more. Al-Qur'ân (Surah Saaffat, ayah 147)

Criticism No 7:

Hadeeth insults Ibraaheem (Alaihi Salaam) by suggesting he lied three times.


They said: Have you done this to our gods, O Ibraaheem? He said: No, this was done by this biggest one! ask him, if he can speak.. Al-Qur'ân (Surah Anbiya, ayah 62-63)

Now what are we to call this? Whatever the reason it would be termed a lie.

This is one of the three events the hadeeth refers to, so criticize Qur'an first.

The word used in hadeeth is 'Kazib', which usually means 'lie', but it also means 'mistake, an arrow not hitting the target or something said which has dual meaning etc'. The appropriate meaning of kazib in this hadeeth would be 'something said which has dual meaning'.

Criticism No 8:

Is spit of the Prophet (SallAllaho Alaihi Wasallam) meant to be a cure?


Yes, it is meant to be a cure. If a breathe of a Prophet can bring things to life then the saliva of another prophet can be cure.

That I have come to you with a sign from your Lord, that I determine for you out of dust like the form of a bird, then I breathe into it and it becomes a bird with Allah's permission. Al-Qur'ân (Surah Aale Imran, ayah 49)

Allah shows miracles through his prophets.

Criticism No 9:

Any hadeeth which suggest that the throne of Allah shacked on someone's death, such hadeeth is definitely fabricated.


So the heaven and the earth did not weep for them. Al-Qur'ân (Surah Ad Dukhan, ayah 29)

What are you to say about the sky and earth not weeping on someone 's death, so this means it does weep on someone 's death.

If you are to say that it is only a figure of speech then the same can be said about the hadeeth, why reject one and accept the other?

Criticism No 10:

Ahaadeeth were collected and compiled by humans, they could have made mistakes.

While for Qur'an Allah has promised its protection.


Who do you think collected and protected the Qur'an? Angels?

About the promise to protect the Qur'an, there is no such ayah which suggests that Allah will protect the Qur'an only.

Surely We have revealed the Reminder and We will most surely be its Guardian. Al-Qur'ân (Surah Hijr, ayah 9)

The word used in the Arabic text is 'Zikr' which can be applied to both Qur'an and Ahaadeeth.

Criticism No 11:

It is in an hadeeth that the prophet (SallAllaho Alaihi Wasallam) used to have intercourse with his wife while he was fasting.


There is no such hadeeth which suggests that, the word 'mubasharat' in the Arabic text has confused the people.

Imam Shoukani says mubasharat means 'the touching of two bodies' (Nail-ul-Autar, Chapter taqbeel-saim)

So the hadeeth only means that you can touch your wife or kiss her, during the process your body can touch her.

Criticism No 12:

It is in ahaadeeth that there are ayahs which were later abrogated.


Were the ayahs abrogated in the lifetime of the Prophet (SallAllaho Alaihi Wasallam)?

If so, then what is wrong with that if the prophet (SallAllaho Alaihi Wasallam) told us this is Qur'an and later if he himself tells us these ayahs are abrogated, why are we not to believe him?

Allah commands: "What the Messenger teaches you, take it; and what he forbids you, avoid doing it." Al-Qur'ân (59:7)

In connection with this verse, I am marveled by what is corroborated by Ibn Masoud (Allah be pleased with him) that is, A woman came to him and told him: "You who says: May Allah's curse be on Al-Namisat [a woman who plucks hers or others eye-brows - to be a thin line - to seek beauty. Such an act is forbidden. It is a mean to change the form of Allah's creation] and Al-Motanamisat [a woman who asks others to do it for her] and those who tattoo." He said: "Yes." She said, "I read the Book of Allah (Al-Qur'ân) from its beginning to its end, I did not find what you have said." He told her: "If you have read it, you would have found it. As for your reading what the Messenger teaches you, take it, and what he forbids you, avoid doing it." She said: "Certainly". He said: "I have heard the Messenger of Allah (sallallaahu` alaihiwasallam) says: "May Allah's curse be on Al-Namisat." (Bukhaaree & Muslim)

So If the ayah were abrogated after his life, then they won't be hadeeth of the prophet (SallAllaho Alaihi Wasallam), so why criticize ahaadeeth for it?

Most of the narrations in this regard are dhaeef, while one hadeeth in Sahih Bukhâri, which too is the saying of Omar (RadiAllah Tala Anho) not a marfoo (elevated) hadith {words of the prophet}.

The word to focus in that is 'Ayah' and 'Kitab Allah'.

The word book always doesn't necessarily mean 'Quran' always, it is proven from ahaadeeth but here we quote an ayah to prove it.

This Qur'ân is not such as can be produced by other than Allah; on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book wherein there is no doubt - from the Lord of the worlds. Al-Qur'ân (Surah Younus, ayah 37)

Qur'an explains the book, which book? Here we would take the meaning of book as Sharee'ah and the correct meaning would be Quran explains the Sharee'ah.

If we are to say it means 'Qur'an explains the Qur'an', then why the different usage of words?

Further more we find that there are many things which are not explained in the Qur'an, for example how to offer salat or which are the forbidden months.

The hadiths have been called 'kitab Allah' in ahaadeeth.

Now about the word 'ayah'. Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed ayahs for men of understanding. Al-Qur'ân (Surah Al-Imran, ayah 190:-190)

And on the earth are ayah for those who have Faith with certainty and also in your own selves. Will you not then see. Al-Qur'ân (Surah Dhariyat, ayah 20-21)

Same is the case for the word ayah, it doesn't always the 'ayah of the Qur'ân', as can be seen in the above ayahs, in these ayahs it just means 'signs'.


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