Faahisha (Harlot): Imran Khan, Ansar Abbasi & Jamat-e-Islami.

Pakistan is one of those unfortunate Islamic Countries where the Political Islamist type of Mullahs, Journalists, Anchorpersons, Newspapers, Analysts and Politicians (PPP/PML-N also included) insult and mock Islam, Quran and Sunnah in the worst possible way and that too to gain some cheap political points and raise doubt against political opponent using the "Holy Name of Islam, Quran and Sunnh" - the latest joke is done by Mufti Ansar Abbasi while opining on the rally of Pakistan Tehreek-e-Insaf and Imran Khan (let me clear one thing Imran Khan and his party have every right to hold rally and say whatever he or his party like) where several commandments were severely openly violated e.g. Music, and Mix Gathering of Male and Female but Ansar Abbasi knows more and opines about Islamic Revolution in Pakistan and what not! Ansar also insist about Ruling through the commandment of Quran and Sunnah whereas his very newspapers i.e. Daily Jang and The News and TV Channel i.e. GEO TV spread not only Deviancy but brazen and naked Apostasy (Kufr), Innovation (Bida'at), Polytheism (Shirk), Vulgarity, Mixed Gathering of Male and Female and worth watching is Jang Group's Entertainment TV Channel which telecast Dramas which cannot be seen together with Mothers, Sisters and Daughters, It is also requested that Ansar Abbasi and Jang Group first implement Quran and Sunnah within their organization by first banning Women Hosts from several of its shows and immediately Ban Woman News Announcers from GEO TV and the second most urgent step to prosecute the GEO TV Administration fopr violating Blasphemy Law GEO TV violates Blasphemy Law of Islam.

بے خبری میں آپ کیسے “جی“ رہے ہیں ۔۔ کیا دیکھہ رہے ہیں ۔۔ کس سے لطف اندوز ہو رہے ہیں ۔۔۔ ذرا سوچئیے ؟؟

http://chagataikhan.blogspot.com/2009/11/geo-tv-violates-blasphemy-law-of-islam.html

Monday, November 07, 2011, Zil Hajj 10, 1432 A.H.
http://jang.com.pk/jang/nov2011-daily/07-11-2011/col8.htm

2012: LAHORE, June 28: The Pakistan Tehrik-i-Insaaf and the Jamaat-i-Islami have agreed to launch a joint struggle for upholding supremacy of the Constitution with full support to the Supreme Court, and for holding free, fair and transparent elections under an independent election commission. A PTI’s four-member delegation led by Imran Khan called on JI chief Syed Munawar Hasan at Mansoora here on Thursday. The two leaders discussed the current political situation in the country. JI’s Prof Khurshid Ahmed, Dr Muhammad Kamal, Muhammad Aslam Saleemi and Liaqat Baloch were also present. The PTI and JI leadership also called for setting up an interim government involving all the stakeholders for ensuring free and transparent elections. They demanded that the names of the people killed in drone attacks and military operations should be disclosed so that the facts could be known. They also called for the implementation of the Supreme Court directives in regard to the missing persons. After the meeting, Imran Khan told reporters the two parties had decided to foil all conspiracies against the Chief Justice and the Supreme Court. He said plunderers had ganged up in the name of democracy and wanted to demolish the constitution and constitutional institutions. Mr Khan said Raja Pervez Ashraf had been elected as prime minister only to protect Zardari’s corruption. He said the PTI would not have an election alliance with any party present in the assembly. He said the armed forces should have no role in the formation of the government. REFERENCE: Independence of judiciary PTI, JI to wage joint struggle http://dawn.com/2012/06/29/independence-of-judiciary-pti-ji-to-wage-joint-struggle/

Imran Khan and Munawar Hassan media talk in Lahore 28th June 2012

http://www.youtube.com/watch?v=AHwd46ExuSM

2002: Imran Khan’s choice of candidate for prime minister has left many of his ardent fans, especially women, dumbfounded. The cricketer-turned-politician voted for Maulana Fazlur Rehman, the Muttahida Majlis-e-Amal’s nominee for premier, against the advise of many liberal and progressive members within his Tehrik-e-Insaaf (TI). Imran used his solitary vote in parliament in Rehman’s favour, forwarding the argument that the MMA is the only political force that is independent and does not take dictation from abroad. He maintained that he found himself ideologically and politically close to the MMA, which denounces President Pervez Musharraf’s support to the international coalition in the war against terrorism, especially in neighbouring Afghanistan. “Khan has more than a soft corner for the ousted Afghan Taliban,” a senior leader of his party said on the condition of anonymity. “He thinks that the orthodox religious militia did a great service to Afghanistan and Islam before they became a target of the Americans.” Also, the MMA’s firm stand against Musharraf, especially his series of controversial constitutional amendments, won the heart of Pakistan’s former speedster, he added. Imran’s protracted bitterness towards the Pakistan Peoples’ Party and anger against the Pakistan Muslim League left him with no alternative other than the MMA, which secured 86 votes, including those of the Pakistan Muslim League (N). Khan’s vote for the pro-Taliban cleric has added to the political confusion within his party, which performed poorly in the October 10 elections. “It would have been understandable, had Imran voted for a candidate that was nominated jointly by the opposition,” said a senior Tehrik-e-Insaaf leader. “But by voting for the MMA, he most certainly has lost his standing among the liberal, democratic and progressive elements in society.” Human rights groups and the majority of the moderate and liberal Muslims have been extremely critical of the MMA’s narrow interpretation of Islam and the conservative views of its leaders on women, education, fine arts, television and sports. By voting for the MMA, the Tehrik-e-Insaaf chief has, in effect, endorsed the religious alliance’s stand on these issues as well. Will the women’s wing of the Tehrik-e-Insaaf, led by Jemima, Khan’s British-born wife, endorse the Taliban-like interpretation of Islam? That remains a moot point. Mairaj Mohammed Khan, the Tehrik-e-Insaaf’s secretary general who has spent a lifetime advocating socialism and secular politics, finds it hard to defend the somersaults of the party leader, who has drifted from one extreme (of being pro-Musharraf) to the other extreme (of being anti-Musharraf) within a short span of time. “Even we are finding it difficult to figure out the real Imran,” quipped another of his Karachi-based leaders. “He dons the shalwar-kameez and preaches desi and religious values while in Pakistan, but transforms himself completely while rubbing shoulders with the elite in Britain and elsewhere in the west.” REFERENCE: Will the Real Imran Please Stand Up? By Amir Zia 9 DECEMBER 2002 http://www.newslinemagazine.com/2002/12/will-the-real-imran-please-stand-up/

July 8, 2012 Taliban shoot woman 9 times in public execution as men cheer

http://www.youtube.com/watch?v=eOKErvlv5KQ

July 8, 2012 Kabul, Afghanistan (CNN) -- A shot rings out, but the burqa-clad woman sitting on the rocky ground does not respond. The man pointing a rifle at her from a few feet away lets loose another round, but still there is no reaction. He fires a third shot, and finally the woman slumps backwards. But the man fires another shot. And another. And another. Nine shots in all. Around him, dozens of men on a hillside cheer: "God is great!" Video: Taliban shoot woman 9 times in public execution as men cheer By the CNN Wire Staff July 8, 2012 -- Updated 2157 GMT (0557 HKT) http://edition.cnn.com/2012/07/08/world/asia/afghanistan-public-execution/index.html?iref=NS1

2011: ISLAMABAD: Chairman Pakistan Tehrik-e-Insaf, Imran Khan, who had a good day in Karachi on Sunday, says that under his rule no law will be made against Quran and Sunnah. He also hints that the likes of Veena Malik, the actress who remained centre of controversy for a nude photo shoot for an international magazine, would not be allowed to do so in Imran’s Pakistan. While replying to questions asked by The News regarding his Islamic view and vision of Islamic socialism, Imran Khan said that under his rule ‘no law can be made against the Quran and Sunnah.’ Analysts however say both these views of Imran Khan are not contradictory as women can be allowed to wear whatever they like in their private lives but where public morality issues are involved a more Islamic and stricter code of ethics can be followed. This is done in many open and free western countries as well. When asked on a television channel about his views about dress code for women, Imran replied that ‘clearly Veena Malik types cannot do so in Pakistan.’ It is worth mentioning here that Imran, in a television channel, had said that Pakistan will not be a country which would put a bar on dress code for women and women who will be free to wear anything. Tongues are wagging as to how Imran will take the liberal and secular elite along with religious minded people, as both are his supporters. There are many Pakistanis who wish to see the ethical principles of Islam play a more active role in public life. In his book “Pakistan: A Personal History,” Imran Khan referred to Allama Iqbal as the ideological father of the nation, and added that “Iqbal’s teachings have inspired me to a great extent.” In the book, Imran calls Islam a “comprehensive blueprint for how Muslims should live in accordance with the highest ideals and best practices of Islam.” Imran Khan wrote: “If we follow Iqbal’s teachings, we can reverse the growing gap between Westernized rich and traditional poor that helps fuel fundamentalism.” REFERENCE: Imran clear about dress code for women, in private and in public our correspondent Monday, December 26, 2011 http://www.thenews.com.pk/Todays-News-2-84221-Imran-clear-about-dress-code-for-women-in-private-and-in-public

Imran Khan Speech at Women Wing Jalsa (May 13, 2012)


http://www.youtube.com/watch?v=HcjXgaB1m1Q

PTI: National Anthem at Women Wing Jalsa (May 13, 2012)

http://www.youtube.com/watch?v=jt7iXUlF3p8

Many men in some families allow their wives, daughters and sisters to appear in front of men who are not their mahrams, such as their friends and colleagues, and let them sit with them and talk to them as if they were their mahrams. If we advise them they say that this is their custom and the custom of their forefathers, and they claim that their hearts are clean. Some of them are proud and arrogant although they understand the ruling, and others are ignorant of the ruling. What is your advice to them?.

Praise be to Allaah.

What every Muslim must do is not to rely on customs; rather he should refer the matter to the pure sharee’ah. Whatever Islam approves of is permissible and whatever it does not approve of, he should not do it. The fact that people are accustomed to a thing does not constitute evidence that it is permissible. All the customs that people may have in their cities or tribes should be referred to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Whatever Allaah and His Messenger have permitted is permissible, and whatever Allaah has forbidden must be given up, even if it is the people’s custom. If the people are accustomed to being careless concerning the matter of khulwah (being alone with a non-mahram member of the opposite sex) or of women uncovering their faces in front of non-mahrams, these are false customs which must be given up. Similarly if people are accustomed to adultery, homosexuality and drinking alcohol, they must give up these things. What is customary does not count as proof, rather sharee’ah comes above all things, so the one whom Allaah has guided to Islam has to keep away from that which Allaah has forbidden of alcohol, adultery, theft, disobedience towards parents, severing the ties of kinship and everything that Allaah has forbidden, and he must adhere to that which Allaah has enjoined. 

Similarly the family must respect the command of Allaah and His Messenger, and keep away from that which Allaah and His Messenger have forbidden. If it is their custom for their women folk to appear in front of non-mahrams or to be alone with a non-mahram, they must give up those practices. 

A woman should not uncover her face or anything else in front of her cousin, her sister’s husband, or her husband’s brothers or uncles (paternal or maternal). Rather she must observe hijab and cover her face and head and entire body in front of any non-mahram. With regard to speaking, there is nothing wrong with that, such as returning the greeting of salaam or initiating it, so long as she observes hijab and avoids being alone with any non-mahram, because Allaah says (interpretation of the meaning): 

“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts” [al-Ahzaab 33:53] 

PTI: Imran Khan Arrival at Women Wing Jalsa (May 13, 2012)

http://www.youtube.com/watch?v=HoCZmx4jLac

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 33:32] 

Allaah forbade the wives of the Prophet (peace and blessings of Allaah be upon him) to be soft in speech, i.e., to speak in a soft and alluring tone that might give hope to the one in whose heart is a disease, i.e., the disease of desire and make him think that she is easy and has no objections. Rather she should speak in a moderate tone that is neither too harsh nor too soft. And Allaah tells us that hijab is purer for the hearts of everyone. 

And Allaah says (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:59] 

PTI: Fauzia Kasuri Speech at Women Wing Jalsa (May 13, 2012)

http://www.youtube.com/watch?v=KO7kkbJToL8

The jilbab (cloak, veil) is a garment which covers the head and body; the woman puts it over her head and covers her body with it, wearing it over her clothes. And Allaah says (interpretation of the meaning): 

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex…” [al-Noor 24:31] 

With regard to those mentioned in this verse, there is nothing wrong with a woman showing her adornment to them. So all Muslim women must fear Allaah and avoid that which Allaah has forbidden to them of showing their adornment to anyone other than those to whom Allaah has permitted them to show it.

Women appearing in front of men http://www.islam-qa.com/en/ref/13728/veil

عورت کا مردوں کے سامنے جانا

بعض خاندانوں میں بہت سے مرد اپنی بیوی یا بیٹی یا پھر اپنی بہن کو غیرمحرم مردوں مثلا دوست واحباب اوررشتہ داروں کے سامنے جانے اوران کے ساتھ بیٹھنے اوران سے بات چیت کی اجازت دیتےہیں جیسے کہ وہ ان کے محرم ہوں ، جب ہم انہیں نصیحت کرتے اورسمجھاتے ہیں کہ یہ صحیح نہیں تو وہ جواب ميں کہتے ہیں کہ یہ ان کی اوران کےخاندان اورآباء واجداد کی عادت میں شامل ہے ، اوران کا یہ بھی گمان ہے یہ ان کے دل صاف ہوتے ہیں ۔

کچھ تو ان لوگوں میں معاند ہيں اورکچھ متکبر ہیں حالانکہ وہ اس کے حکم کا بھی علم رکھتے ہیں اورکچھ لوگ اس کے حکم سے جاہل ہیں ، توآپ ایسے لوگوں کو کیا نصیحت کرتے ہیں ؟

الحمدللہ

ہرمسلمان شخص پر واجب اورضروری ہے کہ وہ عادات اوررسم ورواج پر اعتماد نہ کرے بلکہ اسے شریعت مطہرہ پر پیش کرے جو شریعت مطہرہ کے موافق ہو اس پر عمل کرے اورجو شریعت اسلامیہ کے مخالف ہو اس پر عمل نہیں کرنا چاہیے ، لوگوں کا کسی چيز کی عادت بنالینا اس کے حلال ہونے کی دلیل نہیں ۔

بلکہ لوگوں نے جتنی بھی اپنے خاندانوں ، قبیلوں ، ملکوں اورمعاشروں میں عادات اوررسم ورواج بنا رکھے ہیں انہیں کتاب اللہ اورسنت رسول صلی اللہ علیہ وسلم پر پیش کرنا واجب ہے ، جوکچھ اللہ تعالی اوراس کے رسول صلی اللہ علیہ وسلم نے مباح کیا ہو وہ مباح ہے اورجس سے اللہ تعالی اوراس کے رسول صلی اللہ علیہ وسلم نے منع فرمایا ہے اس پرعمل کرنا جائز نہيں اوراس کا ترک کرنا اورچھوڑنا واجب ہے چاہے وہ لوگوں کی عادت میں ہی کیوں نہ شامل ہو ۔

اورجب لوگوں نے کسی اجنبی عورت سے خلوت یا غیر محرم سے پردہ نہ کرنے کی عادت بنا لی ہو اوراس میں تساہل سے کام لیں توان کی یہ عادت باطل ہے اسے ترک کرنا واجب ہوگا ، اوراسی طرح اگر کچھ لوگ زنا یا پھر لواطت یا شراب نوشی اورنشہ کرنے کی عادت بنالیں تو ان پر بھی اسے ترک کرنا واجب ہے ، اورعادت ہونا ان کےلیے حجت اوردلیل نہیں بن سکتی ۔

بلکہ شریعت مطہرہ تو سب سے اوپر ہے اس لیے جسے اللہ تعالی نے اسلام کی ھدایت نصیب فرمائي ہے اسے اللہ تعالی کے حرام کردہ کاموں شراب نوشی ، زنا ، چوری و ڈاکہ ، اورقطع تعلقی اورقطع رحمی اورنافرمانی وغیرہ اورباقی جوبھی اللہ تعالی نے حرام کیا ہے سے اجتناب کرنا اوردور رہنا چاہیے ، اوراسے چاہیے کہ اللہ تعالی کے واجبات کا التزام کرے ۔

اوراسی طرح خاندان والوں پر بھی واجب ہے کہ وہ اللہ تعالی اوراس کے رسول صلی اللہ علیہ وسلم کے احکامات کا احترام کریں اوراللہ تعالی اوراس کے رسول صلی اللہ علیہ وسلم کے حرام کردہ سے دوررہیں اوراجتناب کریں ، اورجب ان کی عورتوں کی یہ عادت ہوکہ وہ غیرمحرموں سے پردہ نہیں کرتیں یا پھر ان سے خلوت کرتی ہيں توانہيں یہ عادت ترک کرنی چاہیے بلکہ ان پر اسے چھوڑنا واجب ہے ۔

کیونکہ عورت کے لیےجائز نہيں کہ وہ اپنے چچا زاد ، خالہ زاد ، پھوپھی زاد ، یا بہنوئی یا پھر اپنے دیوروں ، اوراپنے خاوند کے چچا اورماموں کے سامنے ننگے منہ پھرے اورپردہ نہ کرے ، بلکہ اس پر واجب ہے کہ وہ ان سب سے پردہ کرے اوراپنے سر چہرہ اورباقی بدن وغیرہ کوچھپائے کیونکہ یہ اس کے غیرمحرم ہيں ۔

اوررہا مسئلہ کلام یعنی سلام کے جواب اورسلام کرنا وغیرہ کا تو پردہ کے اندر رہتے ہوئے اورخلوت کے بغیر اس میں کوئي حرج نہیں ، کیونکہ اللہ تعالی کا فرمان ہے :

{ اورجب تم نبی ( صلی اللہ علیہ وسلم ) کی بیویوں سے کوئي چيز طلب کرو تو پردے کے پیچھے سے طلب کرو ، تمہارے اوران کےدلوں کے لیے کامل پاکيزگی یہی ہے } الاحزاب ( 53 ) ۔

اورایک دوسرے مقام پر کچھ اس طرح فرمایا:

{ اے نبی ( صلی اللہ علیہ وسلم ) کی بیویو ! تم عام عورتوں کی طرح نہيں ہو ، اگر تم پرہیز گاری اختیار کرو تو نرم لہجے سے بات نہ کرو کہ جس کے دل میں روگ ہو وہ کوئي برا خیال کرے ، اورہاں قاعدے کے مطابق کلام کرو } الاحزاب ( 32 ) ۔

تواللہ تعالی نے اپنے اس فرمان میں نبی صلی اللہ علیہ وسلم کی ازواج مطہرات کونرم لہجہ اختیار کرنے سے منع فرمایا ہے کہ وہ اپنی بات میں نرمی اختیار نہ کریں تا کہ دل میں بیماری رکھنے والا یا پھر جس کے دل میں شھوت کی بیماری ہے وہ یہ خیال کرنے لگے کہ کمزور ہے اوراسے کوئي مانع نہیں ۔

بلکہ اسے درمیانے لہجہ میں بات کرنی چاہیے جس میں نہ تونرمی ہواورنہ ہی درشتی اورسختی ہو اوراللہ تعالی نے یہ بھی بیان کیا کہ پردہ کرنا سب کے دلوں کی پاکیزگي ہے اوربہتر ہے ۔

اورایک مقام پر اللہ تعالی نے فرمایا ہے :

{ اے نبی ( صلی اللہ علیہ وسلم ) اپنی بیویوں اورصاحبزادیوں سے اورمسلمانوں کی عورتوں سے کہہ دو کہ وہ اپنے اوپر اپنی چادریں لٹکا لیا کریں ، اس سے بہت جلد ان کی شناخت ہوجایا کرے گی پھر وہ ستائي نہ جائيں گی ، اور اللہ تعالی بخشنے والا مہربان ہے } الاحزاب ( 59 ) ۔

جلباب ایسے کپڑے کوکہا جاتا ہے جوسر پررکھا جائے جس سے سارا بدت چھپ جائے اورعورت اسے اپنے سر پر رکھ کر لباس کے اوپرسے اپنے سارے جسم کو چھپاتی ہے ۔

اورایک مقام پر اللہ تعالی کا فرمان کچھ اس طرح ہے :

{ اورمسلمان عورتوں سے کہہ دیجئے کہ وہ اپنی نگاہیں نیچی رکھا کریں اوراپنی شرمگاہوں کی حفاظت کریں اوراپنی عصمت میں فرق نہ آنے دیں ، اوراپنی زینت کوظاہر نہ کریں سوائے اس کےجوظاہر ہے ، اوراپنے گریبانوں پر اپنی اوڑھنیاں ڈالے رکھیں ، اوراپنی زیب وآرائش کوکسی کے سامنے ظاہر نہ کریں سوائے اپنے خاوندوں کے یا اپنے والد کے یا اپنے سسر کے یا اپنے لڑکوں کے یا اپنے خاوند کے لڑکوں کے یا اپنے بھائیوں کے یا اپنے بھتیجوں کے یا اپنے بھانجوں کے یا اپنے میل جول کی عورتوں کے یا غلاموں کے یا ایسے نوکر چاکرمردوں سے جوشہوت والے نہ ہوں ، یاایسے بچوں کے جو عورتوں کے پردے کی باتوں سے مطلع نہيں ۔۔۔ } النور ( 31 )۔

تواس آیت میں مذکور اشخاص کے علاوہ کسی اورکے سامنے وہ اپنی زينت کوظاہر نہیں کرسکتی ۔

توسب مسلمان عورتوں پر واجب اورضروری ہے کہ وہ اللہ تعالی کا تقوی اختیار کریں اوراللہ تعالی نے جوان کی زينت کے ظاہر کرنے سے ان پر حرمت کی ہے اس کے ظاہر کرنے سے بچیں اورانہيں غیرمحرموں کے سامنے زينت کے ساتھ سامنے نہيں آنا چاہیے ۔.

دیکھیں : فتاوی و مقالات متنوعۃ للشيخ ابن باز رحمہ اللہ تعالی ( 6 / 406 ) ۔

http://www.islam-qa.com/ur/ref/13728/veil

ظهور المرأة أمام الرجال

كثير من الرجال في بعض الأسر يسمح لزوجته أو ابنته أو أخته بالظهور أمام الرجال غير المحارم كجماعته وأصدقائه وزملائه والجلوس معهم والتحدث إليهم كما لو كانوا محرما لها ، وإذا نصحناهم قالوا إن هذه عاداتهم وعادات آبائهم ، كما أنهم يزعمون أن قلوبهم نظيفة ، ومنهم المكابر والمعاند وهو يفهم الحكم ، ومنهم من يجهله فما نصيحتكم لهم ؟.

الحمد لله

الواجب على كل مسلم أن لا يعتمد على العادات بل يجب عرضها على الشرع المطهر فما أقره منها جاز فعله وما لا فلا ، وليس اعتياد الناس للشيء دليلا على حله فجميع العادات التي اعتادها الناس في بلادهم أو في قبائلهم يجب عرضها على كتاب الله وسنة رسوله عليه الصلاة والسلام فما أباح الله ورسوله فهو مباح ، وما نهى الله عنه وجب تركه وإن كان عادة للناس ، فإذا اعتاد الناس التساهل بالخلوة بالأجنبية أو بكشف وجهها لغير محارمها فهذه عادات باطلة يجب أن تترك كما لو اعتاد الناس الزنا أو اللواط أو شرب المسكر فإن الواجب عليهم تركها وليست العادة حجة لهم في ذلك ، بل الشرع فوق الجميع فعلى من هداه الله للإسلام أن يبتعد عما حرم الله عليه من خمر وزنا وسرقة وعقوق وقطيعة الرحم وسائر ما حرم الله عز وجل ، وأن يلتزم بما أوجب الله عليه.

وهكذا الأسرة يجب عليها أن تحترم أمر الله ورسوله وأن تبتعد عما حرم الله ورسوله فإذا كان من عاداتهم كشف نسائهم لغير المحارم أو الخلوة بغير المحارم وجب عليهم ترك ذلك.

فليس للمرأة أن تكشف وجهها أو غيره لابن عمها ولا لزوج أختها ولا لإخوان زوجها ولا لأعمامه ولا لأخواله ، بل يجب عليها الاحتجاب وستر وجهها ورأسها وجميع بدنها عن غير محارمها ، أما الكلام فلا بأس به كرد السلام والبداءة به مع الحجاب والبعد عن الخلوة لقول الله سبحانه : ( وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ) الأحزاب / 53 وقوله عز وجل : ( يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلا مَعْرُوفًا ) الأحزاب / 32 ، فنهى الله سبحانه وتعالى نساء النبي صلى الله عليه وسلم أن يخضعن بالقول وهو تليينه وتكسيره حتى يطمع من كان في قلبه مرض أي مرض الشهوة ويظن أنها مواتية ولا مانع عندها ، بل تقول قولا وسطا ليس فيه عنف ولا خضوع ، وأخبر سبحانه أن الحجاب أطهر لقلوب الجميع

وقال تعالى : ( يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا ) الأحزاب / 59 ، والجلباب ثوب يطرح على الرأس والبدن تطرحه المرأة على رأسها وتغطي به بدنها فوق ثيابها ، وقال عز وجل : ( وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلا يُبْدِينَ زِينَتَهُنَّ إِلا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ ...الآية ) النور / 31 ، فهؤلاء المذكورون في الآية لا حرج في إبداء المرأة زينتها لهم .

والواجب على جميع النساء المسلمات تقوى الله سبحانه وتعالى ، والحذر مما حرم الله عليهن من إبداء الزينة لغير من أباح الله إبداءها له .

فتاوى ومقالات متنوعة للشيخ ابن باز 6 / 406 .

http://www.islam-qa.com/ar/ref/13728/veil

The Manners of the Woman Leaving (exiting) the home (house)

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاء بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُوْلِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاء وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

Transliteration:

Qul lilmumineena yaghuddoo min absarihum wayahfathoo furoojahum thalika azka lahum inna Allaha khabeerun bima yasnaAAoona

Waqul lilmuminati yaghdudna min absarihinna wayahfathna furoojahunna wala yubdeena zeenatahunna illa ma thahara minha walyadribna bikhumurihinna AAala juyoobihinna wala yubdeena zeenatahunna illa libuAAoolatihinna aw abaihinna aw abai buAAoolatihinna aw abnaihinna aw abnai buAAoolatihinna aw ikhwanihinna aw banee ikhwanihinna aw banee akhawatihinna aw nisaihinna aw ma malakat aymanuhunna awi alttabiAAeena ghayri olee alirbati mina alrrijali awi alttifli allatheena lam yathharoo AAala AAawrati alnnisai wala yadribna biarjulihinna liyuAAlama ma yukhfeena min zeenatihinna watooboo ila Allahi jameeAAan ayyuha almuminoona laAAallakum tuflihoona

English Translation:

Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do. And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed. [AL-NOOR (THE LIGHT) - Chapter 24 - Verse 30 and 31]

Interpretation as per Tafseer Ibn-e-Kaseer and Qurtubi [they had understood Islam far better then this present Calamity i.e. Ansar Abbasi]

- The Hijaab- Not using perfume- A light walk, so that the (bing) noise of her shoes is not heard,

- And if she walks with her sister and there are some men, she does not speak with her companion (i.e. her sister), and this does not mean that the woman's voice is 'awrah, but the men hearing the voice of the woman, it is possible that it could lead to fitnah.

- That she should ask for permission from her husband if she is married

- If she is going a distance which is considered traveling, she doesn't exit except with a mahram

- Not mixing with men

- To be endowed with shyness

- To lower her gaze

- Not taking off her clothing in other than her house, if she means with that displaying (herself), verily it comes on the Prophet (sallallaahu 'alaihi wa sallam) that he said, "any woman who takes off her clothes in other than her husband's house, verily revealed (unveiled) the sutrah between her and her Lord"

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

Transliteration:

Ya ayyuha alnnabiyyu qul liazwajika wabanatika wanisai almumineena yudneena AAalayhinna min jalabeebihinna thalika adna an yuAArafna fala yuthayna wakana Allahu ghafooran raheeman

O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful. [AL-AHZAB (THE CLANS, THE COALITION,THE COMBINED FORCES) - Chapter 33 - Verse 59]

From the Hadith.....

Narrated Safiya bint Shaiba (Radhiallaahu Ánha) "Aa'ishah (Radhiallaahu Ánha) used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces. [Sahih Al-Bukhari Volume 6, Book 60, Hadith # 282]

Narrated 'Aa'ishah (Radhiallaahu Ánha) Rasulullah (Sallallaahu Álayhi Wasallam) used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized . Shaikh Ibn Uthaimin in tafseer of this hadeeth explains "This hadeeth makes it clear that the Islamic dress is concealing of the entire body as explained in this hadeeth. Only with the complete cover including the face and hands can a woman not be recognized. This was the understanding and practice of the SAHÂBAH and they were the best of group, the noblest in the sight of Allaah (swt) with the most complete Eemaan and noblest of characters. so if the practice of the women of the sahabah was to wear the complete veil then how can we deviate from their path? [Sahih Al-Bukhari Volume 1, Book 8, Hadith # 368]

Narrated 'Aa'ishah (Radhiallaahu Ánha): The wives of Rasulullaah (Sallallaahu Álayhi Wasallam) used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Rasulullah (Sallallaahu Álayhi Wasallam) did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allaah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). [Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148]

"Rasulullaah (Sallallaahu Álayhi Wasallam) said “All of a woman is ‘awrah.” (Shaikh Muhammed Salih Al-Munajjid quotes this hadeeth narrated by Tirmidhi with a sahih isnaad and says this is a direct hadeeth from Rasulullah (Sallallaahu Álayhi Wasallam ) and has made it clear that a woman must cover everything including the face and hands!) [Tirmidhi]

Narrated Thabit ibn Qays (Radhiallaahu Ánhu): A woman called Umm Khallad came to the Prophet (Sallallaahu Álayhi Wasallam) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (Sallallaahu Álayhi Wasallam) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. Rasulullaah (Sallallaahu Álayhi Wasallam) said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allaah? He replied: Because the people of the Book have killed him. [Abu Dawood Book 14, Hadith # 2482]

Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu Ánha): When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments. [Abu Dawood Book 32, Hadith # 4090]

Narrated Aa'ishah, Ummul Mu'minin (Radhiallaahu Ánha) "May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them. Ibn Hajar Al-Asqalanee, who is known as Ameer Al-Mu'mineen in the field of Hadeeth, said that the phrase, "covered themselves", in the above Hadeeth means that they "covered their faces". [Abu Dawood Book 32, Hadith # 4091/Fath Al-Bari].

Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir (Radhiallaahu Ánha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu Ánha). "This again proves that not only the wives of Rasulullaah (Sallallaahu Álayhi Wasallam) wore the Niqaab and that even though in Ihram women are not supposed to wear Niqaab but if men are there they still have to cover the face. [Imaam Malik's MUWATTA Book 20 Hadith # 20.5.16]

Narrated Aa'ishah, Ummul Mu'minin: (Radhiallaahu Ánha) who said, "The riders would pass us while we were with the Messenger of Allaah (Sallallaahu Álayhi Wasallam). When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces. Recorded by Ahmad, Abu Dawood and Ibn Majah, Narrated 'Aa'ishah. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence. Also, in a narration from Asma {who was not the wife of Rasulullaah (Sallallaahu Álayhi Wasallam)}, Asma also covered her face at all times in front of men.] Shaikh Ibn Uthaymeen in his tafseer of this hadeeth explains "This hadeeth indicates the compulsion of the concealing of the faces as an order of Sharee'ah, because during the Ihram it is "wajib" (compulsory) NOT to wear the Niqaab. So if it was only mustahab (recommended) to cover the face then Aa'ishah and Asma (Radhiallaahu Ánha) would have taken the wajib over the mustahab. It is well known by the Ulama that a wajib can only be left because of something that is also wajib or fardh. So Aa'ishah and Asma (Radhiallaahu Ánha) covering the face even in Ihram in the presence of strange (ghair Mahraam) men shows that they understood this to be an act that was wajib or fardh or they would not have covered the face in Ihraam." [Abu Dawood Book 10, Hadith # 1829]

Narrated 'Ikrima (Radhiallaahu Ánhu) narrates "Rifa'a divorced his wife whereupon 'Abdur Rahman bin Az-Zubair Al-Qurazi married her. 'Aa'ishah said that the lady (came), wearing a green veil." It is a very long hadeeth but the point is the women of Sahaba wore the full veil. [Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715]

Narrated Um 'Atiya (Radhiallaahu Ánha) We were ordered (by Rasulullaah '(Sallallaahu Álayhi Wasallam) to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allaah's Apostle ' What about one who does not have a veil (the veil is the complete cover with only one eye or two eyes showing)?" He said, "Let her share the veil of her companion." Shaikh Ibn Uthaymeen in tafseer of this hadeeth explained "This hadeeth proves that the general norm amongst the women of the Sahaba (Radhiallaahu Ánhuma) was that no woman would go out of her home without a cloak, fully concealed and if she did not posses a veil, then it was not possible for her to go out. it was for this reason that when Rasulullaah (Sallallaahu Álayhi Wasallam) ordered them to go to the Place for Eid Salah, they mentioned this hindrance. As a result Rasulullaah (Sallallaahu Álayhi Wasallam) said that someone should lend her a veil, but did not say they could go out without it. If Rasulullaah (Sallallaahu Álayhi Wasallam) did not allow women to go to a place like the Eid Salah, which has been ordered by Sharee'ah for women and men alike, then how can people let women to out to market places and shopping centers without where there is open intermingling of the sexes, without a veil. [Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347/by Shaikh Ibn Uthaymeen in the book "Hijaab" page # 11]

In the end of this very long hadeeth it quotes Anas (Radhiallaahu Ánho) relates from Rasulullaah (Sallallaahu Álayhi Wasallam) "and if one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it." This show that even the women of Jannah have veils and the word veil is what covers the face (niqaab). [Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572]

Aa'ishah (Radhiallaahu Ánha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu Álayhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu Álayhi Wasallam) from behind a curtain. [Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai]

PTI: DAGHI Javed Hashmi Speech at Women Wing Jalsa (May 13, 2012)

http://www.youtube.com/watch?v=zIF0P8jtbEY

Despite all this Makhdoom Javed Hashmi felt no hesitation to participate in a shameless Meeting arranged by Qazi Hussain Ahmed (Former Chief of Jamat-e-Islami) for "Alleged Mehran Bank Criminals" i.e. General (R) Mirza Aslam Beg and Co. to put the country into an another Chaos like 12 Oct 1999. Haven't you had enough "General Beg Sahab" , please have mercy on Pakistan.

As per 1973 Constitution of Islamic Republic of Pakistan http://www.pakistani.org/pakistan/constitution/part1.html

"QUOTE"

PART I

6. (1) Any person who abrogates or attempts or conspires to abrogate, subverts or attempts or conspires to subvert the Constitution by use of force or show of force or by other unconstitutional means shall be guilty of high treason.

(2) Any person aiding or abetting the acts mentioned in clause (1) shall likewise be guilty of high treason.

(3) [Majlis-e-Shoora (Parliament)] shall by law provide for the punishment of persons found guilty of high treason.

"UNQUOTE"

Definition of Accomplice: An accomplice is a person who actively participates in the commission of a crime, even though they take no part in the actual criminal offense.

Wednesday, July 20, 2011, Shaban-ul-Muazzam 17, 1432 A.H
http://ejang.jang.com.pk/pic.asp?npic=07-20-2011/Karachi/images/06_03.gif
http://jang.com.pk/jang/jul2011-daily/20-07-2011/col1.htm

http://e.jang.com.pk/pic.asp?npic=07-27-2011/Karachi/images/06_03.gif

Ansar Abbasi Fatwa and Qazi Hussain Ahmed Petition n Supreme Court Daily Jang 2 July 2012

Deobandi Fatwa Against Mawdudi and Jamat e Islami

A BRIEF HISTORY OF THE MAWDUDI CALAMITY (BY Late. Moulana Muhammad Yusuf Binnori)
In order to master any subject, it is incumbent that one remain in the company and benefit from the master of that subject. It is an accepted fact that for any simple or artistic occupation a teacher or even a guide is necessary. Without these even an intelligent and genius cannot reach the desired stage, be it in the fields of engineering, medicine, or any other subject for that matter. For every occupation or trade it is necessary and incumbent that one should at least earn the basics from a teacher. In this manner, when it is necessary to seek knowledge and guidance in materialistic fields, how can it be possible to attain the Uloom of Nubuwwat - teachings of the Ambiyaa (Alayhis salaam) - and the intricacies of the Shari'ah without the guidance of a tutor? The sciences of this nature are beyond the grasp of human intelligence. They have reached the Ummah through the Wahi (revelation) of the Almighty, and continues through heavenly training, rearing, divine commands, instructions and guidance. Then in these Divine Sciences the attention and considerations of the tutor and guide; and the practical participation in his company has a more important bearing than words. The attaining of correct thinking, understanding and practical Tarbiyah (rearing#) is more important than only attaining knowledge. On that ground, the longer the companionship of a master, the more benefit and experience one will reap. The more perfect the tutor, the more benefit and excellence will be attained. As the purpose of the Uloom-e-Nubuwwat is the guidance of the creation of Allah, in its understanding, there is a strong probability, through the enmity of the accursed Shaytaan, to be led astray. The Shaytaan does not interfere where one strives to attain perfection in material aspects. The Shaytaan sits in comfort. He does not need to interfere, nor is it necessary for him to show his enmity. However, where the hereafter and religion are concerned, the Shaytaan becomes restless in creating mischief. He uses his strength in every possible manner, where success and Hidaayat may be turned into ruin and to cause deviation from the straight path. The greatest asset of the accursed Iblis is 'Talbis', that is to mix the truth with falsehood in such a manner, that where a thing outwardly appears to be beneficial, in reality it becomes a source of wrong doing and detriment. Then too, bearing in mind that the tricks of the human Nafs supercedes this, it is human nature to be arrogant, haughty, deceptive, show-off and have love for rank and high status. These are such diseases that it is difficult to eradicate them even after lengthy training and discipline.

Mawdudi Was a Blasphemous Founder of Jamat e Islami

For this reason, it is incumbent to remain in the companionship of a master for quite some time, in order to save oneself from the effects of the Shaytaan.

If Allah's grace and mercy are present, then surely one reforms, otherwise, the human just wanders around in the desert of knowledge and intellectualism. After studying the Educational History of the world, this point becomes very clear that all the mischief and chaos that were created, were all at the hands of intellectuals and geniuses. During the period of Ilm (knowledge) a greater portion of Fitna (mischief) appeared by the way of Ilm. Even among the Ulama-e-Haqq, many geniuses due to their sharp intelligence ad accentricity became victims of their wrong thoughts and ideas. This fact became evident that by completely relying on their own acuteness and flowing intellect, they became entangled in Ilm Kibr (educational arrogance), and self-conceited of their own views. They were not fortunate enough to undergo a beneficial amount of spiritual training. As a result, this led them to great lengths. In our times, there exist many such examples. Since thy possess Ilmi acumen and, as many a time they say or write excellently, they become a cause for additional Fitnah. Those individuals who were not fortunate enough to attain a deep knowledge or a spiritual training, easily become their adherents and quickly begin supporting and endorsing their new ideologies. The Shaytaan is always busy in his occupation. A personality that may be of use to guide and direct the Ummah, becomes a means of deviation and ruin for the Ummah. There are examples of these in every era. Imaam Ghazzaaliy (Rahmatullaah Alayhi) has written in his 'Maqaasidul Falaasifah' that after observing the correctness in the elementary and mathematical sciences of the Greeks, the people began to accept all their teachings as correct. They accepted the teachings of the Greeks even in the subjects of Theology and natural philosophy, which led they astray. These words of Imaam Ghazzaaly are very suprising and true. The Shaytaan finds in these situations an ideal opportunity to lead people astray. Well, when the very learned, geniuses and capable can become entangled in such Fitnahs, then those personalities who possess very little Ilmi capabilities and have a tremendous ability to write, and are quick witted and intelligent, but void of a spiritual training under an accomplished master they very quickly become engulfed in self-counceitedness and begin to degrade the Ummah. All the scholarly researches of the Ummah are despised; all the great deeds of the Salafus-Saaliheen are made a joke of and a laughing stock; and by criticising every personality from beginning till the end, falls in deep and dangerous pit, becoming a means of leading all humanity into destruction. Among such people today is a famous personality by the name of Janab Abul-A'ala Maududi Saheb, who was acute and quick witted since childhood, but was troubled by economic difficulties. In the beginning he was employed by the Medina Periodical at Bijnor. Thereafter, he was attached to the 'Muslim', a magazine of the Jamiat Ulama-e-Hind. After a few years, he was employed by the 'Al-Jamiat', Delhi, a journal of the Hamiat Ulama-e-Hind, which was then probably published every third day. His articles captioned, 'Tarikh ke Jawaahir Paaro' appeared with great lustre. In this manner, Maududi Saheb was trained as a writer by Mawlana Ahmad Saeed Saheb. After the death of his father, Maududi Saheb was unable to complete his studies, but had to leave studies during the early Arabic primary stages, nor was he fortunate enough to attain a secular education. He later studied English and attained some competence in it. He greatly benefited from the books, magazines and writings of reputable authors of those days. His writing ability increased by the day. Unfortunately, he was unable to benefit from any religious institution, neither became a graduate of modern education, nor did he gain the company of an experienced and proficient Aalim of the Deen. He has admitted this in an article published during the era of United India in reply to some question posed to him by Mawlana Abdul-Haq Madani Muradabadi. He was unfortunate to experience the company of Niyaaz Fatehpuri, an atheist and infidel.

By this association and friendship many incorrect tendencies and inclinations were adopted. In 1933 he began publishing the 'Tarjumanul Quraan' fro Hyderabad, Dacan, wherein he published spending articles. Some Ilmi and literary things began to appear using the best style and methods. At that time, the political situation in the country was very shaky. The movement to free India was in its decisive stages. The best intellectuals of the country were involved in the freedom struggle of India from the British. Mawdudi Saheb adopted a different stand from the rest and engendered the cry of 'Iqaamat Deen' and 'Hukumate Ilaahiyya'.

He strongly and forcefully criticised all the factions involved in seeking the freedom of India. His simple and innocent pnygyrists thought that Mawdudi Saheb was the last straw for the valuable Deen. As a result, very quickly praises began to be showered upon him from the pens of Mawlana Sayyid Sulaymaan Nadwi, Mawlana Manaazir Ahsan Gilani and Mawlana Abdul-Majid Daryabadi. Evidently, at that time Mawdudi Saheb was only a name of an individual. As yet, he had no missionary aim, nor an association or movement. Due to his forceful writings and statements, some among the Ahle Haqq began having great hopes in him. By virtue of his preparedness and through the encouragement of Chaudri Muhammad Niyaaz, the foundation of Darul Islam was laid in Pathankot. The Muslim League and Congress began to be degraded.

Such articles were written by him, as well as book on the political turmoil of the time appeared whereby he began receiving praises from his followers. The political causes stimulated its acceptance. A meeting was held in Lahore, and the foundation of his Imaarat was formally laid. A speech prepared by him was read out, wherein the duties of a present-day Ameer were outlined. Among the participants were also such famous personalities as Janab Mawlana Manzoor Nu’maani, Mawlana Abul-Hassan Ali Nadwi, Mawlana Amin Ahsan Islaahi and Mawlana Mas’ud Aalam Nadwi. Mawdudi Saheb was elected the Chief Ameer and the abovementioned four personalities were elected deputy Ameers. The Jamaat Islami formally came into existence. Its constitution and charter were published. The public looked forward to it, and from every side hopes began to be attached. Six months had not passed by when Mawlana (Manzoor) Nu’maani Saheb and Mawlana Ali Mia Saheb (Abdul Hasan) resigned.

They had observed his Ilmi deficiencies and lack of sincerity. They were unable to continue their relationship. These gentlemen kept silent and did not inform the Ummah openly and clearly about their reason for disassociating themselves. I was at that time teaching at Jamia Islamia Dabhel. I enquired from these two personalities about their reason for quitting. They said many things, but no satisfactory clarification was given. I understood the view of Marhum Mawlana Mas’ud Aalam and Mawlana Amin Ahsan Islaahi were quire similar as far as beliefs and conduct were concerned. Hence, they remained for some time as Mawdudi Saheb’s right hand men. Mawlana Mas’ud Aalam assisted through the medium of Arabic literary writings and magnificently translated into Arabic the writings of Mawdudi Saheb. He also trained a few pupils in this field. Mawlana Islaahi through his special style and way assisted the Mawdudi moveent, a few excellent books were written on communism and a few other subjects, i.e. interest, alcohol, Purdah, etc. A few good books were also written for the modern youth. Some worthy articles were published in the ‘Tafheemaat and Tanqeehaat’. Ways and means were adopted to impress the Arabs, especially the Shaykhs of Saudia Arabia.

Successful strategies were adopted. All those writings that were contributed by Mawdudi Saheb’s associates were published in such a manner as if all these writers were indebted to him. As a result, the personality of Mawdudi Saheb gained fame. He reaped fame from the writings of his associates. He is incapable of composing in Arabic or English. The names of translators do not appear on his books that are translated in other languages. It is not mentioned that this book is translated by Ma’ud Aalam or Aasim Haddaad. People get the notion that this literally intellectual of the Urdu language, is also an Imaam of the Arabic language. A short period has passed when Mawlana Gilani Saheb and Sayyid Sulaymaan Nadwi Saheb became aware and foresaw its detrimental effect; that these writings were a means of creating a new Fitnah. He (Mawlana Gilani) ceased to address him by the titles conferred on him, such as ‘Mutakallim e Islam’, etc. Mawlana Gilani Saheb wrote critical articles under the headings of ‘Khaarijiyyate Jadidah’ in Mawlana Daryabadi’s ‘Sidqe Jadid’. Mawlana Sayyid Husain Ahmed Madani Saheb was perhaps the first among the Ulama who pinpointed this Fitnah in his correspondence. Gradually, other Ulama began to air their views. Shaykhul Hadith Mawlana Muhammad Zakariyyah Saheb studied all the available printed Mawdudi literature and wrote a valuable booklet on this subject. It is regretted that this booklet has not been printed yet. In this connection, an Ustaadh of Madrasah Mazaahirul Uloom, Saharanpuri, Mawlana Zakariyya Quddusi Saheb became inclined towards Mawdudi Saheb. Taking this into view and trying to correct him, Shaykhul Hadith Saheb wrote a letter to him, explaining all Mawdudi Saheb’s errors and incorrect interpretations of the Deen.

This letter has been published in a booklet form titled, ‘Fitnah Mawdudiyyat’ (It is now reprinted under the title ‘Jamaat Islamiyyah, ek lamanah Fikriyyah’).

I admired many things about Mawdudi Saheb and detested many. For a long time I did not wish to degrade him. I felt that from his innovated style of presentation, the modern generation could benefit. Although at times such compositions appeared from his that it was not possible to endure it, but taking into consideration the Deeni well-being, I tolerated it and kept silent. I did not forsee that this Fitnah would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new bud would keep on blossoming and indecent words would be used regarding the Sahaaba Kiraam (Radhiallaahu Anhum) and the Anbiyaa (Alayhimus salaam). Later on, such things appeared daily in the ‘Tafhimul Qur’aan’.

Now it has become known without doubt that his writings and publications are the greatest Fitnah of the present time, notwithstanding a few beneficial treatises that have appeared, it is the case of ‘and the sin of them is greater than their usefulness.’ (Surah Baqarah 219). Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned, where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfil the demands for the preservation of the Deen with Haqq and justice.

"UNQUOTE"