Chagatai Khan: "LIE" with Professor Shariful Mujahid on Pakistan.

Saturday, November 12, 2011

"LIE" with Professor Shariful Mujahid on Pakistan.

The Jamat-i-Islami was also opposed to the idea of Pakistan which it described as Na Pakistan (not pure). In none of the writings of the Jama'at is to be found the remotest reference in support of the demand for Pakistan. The pre-independence views of Maulana Abul Ala Maududi, the founder of the Jamat-i-Islami were quite definite: "Among Indian Muslims today we find two kinds of nationalists: the Nationalists Muslims, namely those who in spite of their being Muslims believe in Indian Nationalism and worship it; and the Muslims Nationalist: namely those who are little concerned with Islam and its principles and aims, but are concerned with the individuality and the political and economic interests of that nation which has come to exist by the name of Muslim, and they are so concerned only because of their accidence of birth in that nation. From the Islamic viewpoint both these types of nationalists were equally misled, for Islam enjoins faith in truth only; it does not permit any kind of nation-worshipping at all. [Maulana Maududi, Nationalism and India, Pathankot, 1947, p-25]

Maulana Maududi was of the view that the form of government in the new Muslim state, if it ever came into existence, could only be secular. In a speech shortly before partition he said: "Why should we foolishly waste our time in expediting the so-called Muslim-nation state and fritter away our energies in setting it up, when we know that it will not only be useless for our purposes, but will rather prove an obstacle in our path." [Reference: The Process of Islamic Revolution, 2nd edition, Lahore 1955, p-37] - Paradoxically, Maulana Maududi's writings played an important role in convincing the Muslim intelligentsia that the concept of united nationalism was suicidal for the Muslims but his reaction to the Pakistan movement was complex and contradictory. When asked to cooperate with the Muslim League he replied: "Please do not think that I do not want to participate in this work because of any differences, my difficulty is that I do not see how I can participate because partial remedies do not appeal to my mind and I have never been interested in patch work." [Reference: Syed Abul Ala Maududi, Tehrik-i-Adazi- e-Hind aur Mussalman] (Indian Freedom Movement and Muslims), pp 22-23

He had opposed the idea of united nationhood because he was convinced that the Muslims would be drawn away from Islam if they agreed to merge themselves in the Indian milieu. He was interested more in Islam than in Muslims: because Muslims ...were Muslims not because they belonged to a communal or a national entity but because they believed in Islam. The first priority, therefore, in his mind was that Muslim loyalty to Islam should be strengthened. This could be done only by a body of Muslims who did sincerely believe in Islam and did not pay only lip service to it. Hence he founded the Jamat-i-Islami (in August 1941). However, Maulana Maududi's stand failed to take cognizance of the circumstances in which the Muslims were placed at that critical moment. [Reference: Ulema in Politics by Ishtiaq Hussain Qureshi , p-368] - Several Leading Founding Fathers of Jamat-e-Islami i.e. Late. Maulana Manzoor Naimani, Masood Alam Nadvi, Mawlana Wahiduddin Khan [alive and over 80 in Azam Garh UP India] resigned from Jamat-e-Islami due to Mawdudi's Wrong Interpretation of Islam [Ref: Meri Rafaqat Ki Sargazasht - Mawdudi Kay Sath Meray Shab o Roz by Late. Manzoor Naimani and Taabeer Ki Ghalti [a critique on Mawdudi's Islamic Politics and Methodology] by Mawlana Wahiduddin Khan. After partition several leading JI Leaders quit Jamat-e-Islami because Mawdudi/Jamat-e-Islami had decided to enter Politics [Parliamentary Politics/Democracy based on Secular Principle] those who Left after Machi Goth Congregation were Amin Ahsan Islahi, Irshad Ahmed Haqqani and Dr. Israr Ahmed.

Religious ‘scholars’ who could not even agree on the definition of a Muslim when they were questioned by Justice M. Munir and Justice M. R. Kayani in the court of inquiry into the Punjab disturbances of 1953. The inquiry was launched after the campaign against the Ahmadis initiated by the then Jamaat-e-Islami chief Maulana Mawdudi. “Keeping in view the several definitions given by the ulema, need we make any comment except that no two learned divines are agreed on this fundamental? If we attempt our own definition, as each learned divine has, and that definition differs from all others, we all leave Islam’s fold. If we adopt the definition given by any one of the ulema, we remain Muslims according to the view of that alim, but kafirs according to everyone else’s definition.” The report elaborated on the point by explaining that the Deobandis would label the Barelvis as kafirs if they are empowered and vice versa, and the same would happen among the other sects. The point of the report was that if left to such religious ‘scholars’, the country would become an open battlefield. Therefore, it was suggested that Pakistan remain a democratic, secular state and steer clear of the theological path. Report of the Court of Inquiry constituted under Punjab Act II of 1954 to enquire into the Punjab Disturbances of 1953 (Lahore: Government Printing Press, 1953), pp. 201-235. Section numbers have been added by FWP. Paragraphs in the original text have been lettered for convenience in discussion, and then broken into shorter ones for ease in reading. Punctuation has occasionally been adjusted for clarity, and small errors have been corrected. All editorial annotations in square brackets are by FWP. All italicized transliterations are those of the original text. Selections from Part IV of the MUNIR REPORT (1954) http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/txt_munirreport_1954/index.html

Haider Farooq Mawdudi & Professor Shariful Mujahid in Frontline - 1

http://www.youtube.com/watch?v=z1layfX5gTc

Haider Farooq Mawdudi & Professor Shariful Mujahid in Frontline - 2

http://www.youtube.com/watch?v=hulyK7-eB2c

Haider Farooq Mawdudi & Professor Shariful Mujahid in Frontline - 3

http://www.youtube.com/watch?v=NTzZovlxFO4

Haider Farooq Mawdudi & Professor Shariful Mujahid in Frontline - 4

http://www.youtube.com/watch?v=RzH7sUM8_4k

Haider Farooq Mawdudi Exposing Jamat-e-Islami - 1 (28 May 2011 Royal TV)

URL: http://youtu.be/N9o5Kv0xSVA

Haider Farooq Mawdudi Exposing Jamat-e-Islami - 2 (28 May 2011 Royal TV)

URL: http://youtu.be/-BU_jgVr0EQ

Maulana Wahiduddin Khan is an Islamic spiritual scholar who has adopted peace as the mission of his life. Known for his Gandhian views, he considers non-violence as the only method to achieve success. Internationally recognized for his contributions to world peace, he has received, among others, the Demiurgus Peace International Award, the Padma Bhushan, the Rajiv Gandhi National Sadbhavna Award and the National Citizen's Award. A recent book, The 500 Most Influential Muslims of 2009 by Georgetown University, Washington DC, has named him “Islam’s Spiritual Ambassador to the world.” His approach, the book points out, is “popular among Indians, both Muslim and non-Muslim.” Born in Azamgarh (U.P.) in 1925, the Maulana was educated in a traditional seminary. From his early years, he showed a voracious appetite for modern knowledge, spending entire days in the library. As a result he became well versed in both classical Islamic learning and modern disciplines. His extensive research led him to conclude that the need of the hour was to present Islamic teachings in the style and language of the post-scientific era. REFERENCE: Our Founder: Maulana Wahiduddin Khan http://www.cpsglobal.org/content/our-founder-maulana-wahiduddin-khan

From Lessons of History "Asbaaq-e-Tareekh" Asbaq-e-Tarikh by Mawlana Wahiduddin Khan http://www.scribd.com/doc/31606250/Asbaq-e-Tarikh