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]
JI Ameer Syed Munawar Hassan has no sense of History & Facts.
Real Face of Mawdudi and Jamat e Islami by Maulana Manzoor Naimani
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]
Jamat e Islami is involved in Mehran Bank Scandal
Deobandi Fatwa Against Mawdudi and Jamat-E-Islami
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
Haider Farooq Mawdudi Exposing Jamat-e-Islami - 1 (28 May 2011 Royal TV)
Real Face of Khilafat O Malokiyat by Hafiz Salahuddin Yousuf
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]
Haider Farooq Mawdudi Exposing Jamat-e-Islami - 2 (28 May 2011 Royal TV)
Blasphemous Jamat-E-Islami and Mawdudi
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.
Haider Farooq Mawdudi Exposing Jamat-e-Islami - 3 (28 May 2011 Royal TV)
Mawdudi Was a Blasphemous Founder of Jamat e Islami
A BRIEF HISTORY OF THE MAUDUDI CALAMITY Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 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 or engineering, medicine, or any other subject for that matter. For every occupation or trade it is necessary and incumbent that one should at least learn 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 Nubawwat - Teachings of the Ambiyaa Alaihis salaam. - and the intricacies of the Shari'ah without the guidance of tutor? The sciences of this nature are beyond the grasp of human intelligence. They have reached the Ummat through the Wahi (revelations of the Al-mighty, 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.
Haider Farooq Mawdudi Exposing Jamat-e-Islami - 4 (28 May 2011 Royal TV)
Barelvi Fatwa Against Maududi and Jamat-E-Islami by Mufti Abdul Wahab Quadri
A BRIEF HISTORY OF THE MAUDUDI CALAMITY Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat'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 Uloome Nubuwwat is the guidance of the creation of Allah, in its understanding, there is a strong probability, through the enmity of the accursed Shay- taan, 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 Hidaayah 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, showoff 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.
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, other-wise, 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 fitnah (mischief) appeared by the way of ilm. Even among the Ulamaa E Haq, many geniuses due to their sharp intelligence and eccentricity 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 llmi 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 they possess llmi 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 Ghazali Rahmatullahi alaih 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 them astray. These words of Imaam Ghazali are very surprising and true. The Shaytaan finds in these Situations an ideal opportunity to lead people astray. Well, when the very learned, geniuses and capable people can become entangled in such fitnahs, then those personalities who possess very little llmi 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-conceitedness and begin to degrade the Ummah. All the scholarly researches of the Ummat are despised; all the great deeds of the salaf-us-saaliheen are made a joke of and a laughing stock; and by criticising every personality from beginning till the end, falls in a 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 Abdul A'laa Maududi Saheb, Maududi was born on Rajab 3, 1321 AH (September 25, 1903 AD) in Aurangabad, 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 Jamiat 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 Maulana Ahmed 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 questions posed to him by Maulana Abdulhaq 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 'Tarjumanal-Quran' from Hyderabad, Deccan, wherein he published splendid articles. Some llmi 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 of struggle of India from the British Maududi Saheb adopted a different stand from the rest and engendered the cry of 'Iqaamate Deen' and 'Hukumate Ilaahiyyah'.
He strongly and forcefully criticised all the factions invloved in seeking the freedom of India. His simple and innocent panegyrists thought that Maududi 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 Maulana Sayyid Sulayman Nadwi, Maulana Manaazir Ahsan Gilani and Maulana Abdulmaajid Darybadi. Evidently at that time Maududi 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 Haq began having great hopes in him. By virtue of his preparedness and through the encouragement of Chaudary 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 a 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 Maulana Manzoor No'mani, Maulana Abulhassen Ali Nadwi, Maulana Amin Ahsan Islaahi and Maulana Mas'ud Aalam Nadwi. Maududi Saheb was elected the Chief Ameer and the above mentioned four personalities were elected deputy Ameers. The Jamaa'at e Islami formally came into existence. It's 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 Maulana (Manzoor) No'mani Saheb and Maulana Ali Mia Saheb (Abulhassen Ali Nadwi) resigned.
They have observed his llmi 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 Alma Dabhel. I inquired from these two personalities about their reason for quitting. They said many things but no satisfactory clarification was delivered. I understood the view of Marhum Maulana Mas'ud Alam and Maulana Amin Ahsan Islaahi were quite similar as far as beliefs and conduct were concerned. Hence they remained for some time as Maududi Sahebs right hand men. Maulana Mas'ud Aalam assisted through the medium of Arabic literary writings and magnificently translated into Arabic the writings of Maududi Saheb. He also trained a few pupils in this field. Maulana Islaahi through his special style and way assisted the Maududi Movement. As a result many good writers and assistants joined the movement. 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 Sheikhs of Saudi Arabia.
Successful strategies were adopted. All those writings that were contributed by Maududi Saheb's associates were published in such a manner as if all these writers were indebted to him. As a result the personality of Maududi 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 into other languages. It is not mentioned that this book is translated by Mas'ud Aalam or Aasim Haddaad. People get the notion that this literary intellectual of the Urdu language is also an Imaam of the Arabic language.
A short period had passed where Maulana Gilani Saheb and Sayyid Sulayman Nadwi Saheb became aware and foresaw its detrimental effect; that these writings were a means of creating a new fitnah. He (Maulana Gilani) ceased to address him by the titles conferred on him such as 'Mutakallim e Islam' etc. Maulana Gilani Saheb wrote critical articles under the headings of 'Khaarijiyyate Jadidah' Maulana Daryabadi's 'Sidqe Jadid'. Maulana Sayyid Husayn 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. Maulana Muhammad Zakariyya Saheb studied all the available printed Maududi literature and wrote a valuable booklet on this subject. It is regretted that this booklet has not been printed yet. In this connection an Ustaaz of Madrasah Mazaahirul Uloom Saharanpur Maulana Zakariyya Quddusi Saheb became inclined towards Maududi Saheb. Taking this into view and trying to correct him Shaykhul Hadith Saheb wrote a letter to him explaining all Maududi Saheb's errors and incorrect interpretations of the Deen.
This letter has been published in a booklet form titled 'Fitnah Maudu diyyat' (It is now reprinted under the title 'Jama'at Islamiyyah ek lamhah fikriyyah').
I admired many things about Maududi Saheb and detested many. For along 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 him 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 foresee that this Fitnah would spread world-wide and have a detrimental effect on the Arab world; that every day from his master pen a new bud would keep on blossoming and indecent words would be used regarding the Sahabah Kiraam Ridhwanulla-hi Alayhim and the Ambiyaa Alayhimus Salaam. Later on such things appeared daily in the 'Tafhimul Quraan'.
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 fulfill the demands for the preservation of the Deen with Haq and justice. Wallahu Subhanahu Waliyut-Tawfique.