Abdul Quader Molla, Jamaat-e-Islami & Martyrdom.

2013: ISLAMABAD: Pakistan Tehreek-e-Insaf (PTI) Chairman Imran Khan said Bangladesh Jamaat-e-Islami (JI) leader Abdul Quader Molla was innocent and charges against him were false, Radio Pakistan reported. The PTI Chairman said that a lawyer of the international human rights organisation Reprieve, who was defending Molla, told him that the JI leader was innocent and had nothing to do with the charges against him. He was speaking in the National Assembly on Monday. The tragedy of fall of Dhaka gives us the lesson that issues should be handled democratically, not through military operations, Imran said. The National Assembly also adopted a resolution on Monday expressing concern over the hanging of Molla, a senior leader of the Jamaat-e-Islami Bangladesh for his “loyalty to Pakistan”. The resolution was moved by Sher Akbar Khan of Jamaat-e-Islami. The resolution also expresses condolences with Bangladesh and the family of Molla. The house demanded that the Bangladesh government should not resurrect issues of 1971 and end all cases against the JI Bangladesh leadership in the spirit of understanding. We witnessed the fall of Dhaka 42 years ago and we seem to have not learnt our lesson, said Interior Minister Chaudhry Nisar Ali Khan. Speaking on a point of order, the interior minister said that people still react in a violent manner, do not respect others and despite tall claims about democracy our attitudes are still undemocratic. He further added that we should carry out self analysis to determine what we achieved and lost since the fall of Dhaka. Nisar said the government would support the JI resolution on the issue. REFERENCE: Resolution passed: Abdul Quader Molla was innocent, Imran Khan claims Published: December 16, 2013 http://tribune.com.pk/story/646260/abdul-quader-molla-was-innocent-imran-khan/ Jamaat leader’s hanging in Bangladesh ‘saddens’ Nisar http://www.dawn.com/news/1073687/jamaat-leaders-hanging-in-bangladesh-saddens-nisar

Handwritten note from President Richard M. Nixon on an April 28, 1971, National Security Council decision paper: "To all hands. Don't squeeze Yahya at this time - RMN" The Tilt: The U.S. and the South Asian Crisis of 1971 National Security Archive Electronic Briefing Book No. 79 Edited by Sajit Gandhi December 16, 2002 http://www2.gwu.edu/~nsarchiv/NSAEBB/NSAEBB79/

Jamat-e-Islami, Bengali Intellectuals & Diary of Rao Farman Ali



Jamat-e-Islami, Bengali Intellectuals & Diary... by SalimJanMazari

December was crucial in deciding the fate of East Pakistan. Indian military action was in full throttle. Sensing a hopeless situation the armed activists of the pro-Pakistan Al Shams and Al Badar reportedly picked up some 100 physicians, professors, writers and engineers in Dhaka and killed them. The day is marked on the Bangladesh calendar as the Day of the martyred intellectual. They were buried in a mass grave. This created a scar that would never be healed. ---- They included members and supporters of the right-wing parties, led by Jamat-i-Islami. They had been routed by Awami League in 1970 elections and now wanted to take full revenge by calling the AL anti-Islam. The most active were three armed groups, Al Shams, Al Badar and the Razakar. These and other similar groups were accused of working as thunder squads, looting and disgracing Bengalis who were labelled as non-Muslim. Reports said that before action, these groups used to prepare plans and lists of those who were to be taken to task. REFERENCES: A leaf from history: Bangladesh on the horizon 2012-04-22 http://www.dawn.com/news/712495/a-leaf-from-history-bangladesh-on-the-horizon A leaf from history: After Operation Searchlight 2012-03-03 http://www.dawn.com/news/699975/a-leaf-from-history-after-operation-searchlight

Hamoodur Rahman Commission Report http://www.bangla2000.com/bangladesh/Independence-War/Report-Hamoodur-Rahman/default.shtm

Ayub's secularism as part of the mbook without any fine print. Even the prefix Islamic ilitary culture of British Indian Army was like an open attaching to the Republic of Pakistan was dropped until restored under the writ of superior judiciary. That continued to be the case until the fateful day of 1965 when India attacked Pakistan along the international border, with Lahore as its principal target. Even in his first address to the nation within hours of the Indian invasion, Ayub went on to recite the 'Kalama-i-Tayyaba' in a stirring, emotion-choked voice. His subsequent meeting with religious parties - mainly the Jamaat-i-Islami under Maulana 'Abul 'Ala Maududi - marked the beginning of the military-mullah nexus. Yahya would not have much to do with things spiritual until the induction of retired Maj.-Gen. Sher Ali Khan into his cabinet as minister in-charge of information and national affairs. He initiated Yahya into ideological lore and saddled him with the mission of protecting the 'ideology of Pakistan and the glory of Islam'. Yahya's intelligence chief, Major-(later Lieut.) Gen. Muhammad Akbar Khan made no secret of his close liaison with the Jamaat-i-Islami especially in respect of its pro-active role in East Pakistan. The Jamaat was to go even to the extent of certifying Yahya's draft constitution as Islamic. The draft was authored by Justice A.R. Cornelius, Yahya's law minister. As for Zia, he embarked on his Islamization programme even as he assumed his army command. He gave the army the triple motto of 'Iman, Taqwa, Jihad fi Sibil Lillah'. Subsequently, as president, he introduced the Hudood Ordinance and collaborated with the Americans in projecting the Soviet-Afghan war as a jihad. The country continues to pay the bitter wages of Zia's jihad syndrome. REFERENCE: MMA and the NSC By A.R. Siddiqi (The writer is a retired brigadier of the Pakistan Army) DAWN - Features; 30 June, 2004 http://www.dawn.com/news/1066149/dawn-features-30-june-2004

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 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." 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." 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. REFERENCE: ISLAMIC PAKISTAN: ILLUSIONS & REALITY BY Abdus Sattar Ghazali http://www.ghazali.net/book1/index.htm Chapter II Ulema and Pakistan Movement Page 1 http://ghazali.net/book1/chapter_2.htm 2 http://ghazali.net/book1/Chapter2a/page_2.html 3 http://ghazali.net/book1/reference1.htm

Memory Loss of Syed Munawar Hassan & Jamaat-e-Islami

 

Memory Loss of Syed Munawar Hassan & Jamaat-e... by SalimJanMazari

Mawdudi & Jamaat-E-Islami Fatwa Against Jinnah & Pakistan http://www.scribd.com/doc/187530181/Mawdudi-Jamaat-E-Islami-Fatwa-Against-Jinnah-Pakistan

Mawdudi & Jamaat-E-Islami Fatwa Against Jinnah & Pakistan by Aamir Mughal

The year 2003 marked the centenary of Maulana Maudoodi's birth. Tarjaman-ul-Quran - a politico-religious journal that Maudoodi established - paid a tribute to him by publishing two special issues (one of these two has been recently published) on his life and works. This should be an appropriate occasion to reappraise Maulana Maudoodis' views on Pakistan and the Pakistan movement. To infer Maudoodis' views on Muslim identity in India and the demand for Pakistan, I have relied on the two-volume anthology of his articles, titled as "Muslims and the Indian Freedom Movement" (Lahore: Islamic Publications). The first volume consists of articles written during the Congress rule in which Maudoodi has delved upon the contours of Muslim identity and its future as a minority in India. His befitting rejoinder to Husain Ahmed Madni helps enumerate his own views on this issue. Madni had found Indian nationality compatible with the Islamic teachings. The Covenant of Medina between the Holy Prophet (PBUH) and the Jews, according to Madni, spoke of Muslims and Jews of Bani Auf as an Ummat. For Maudoodi, Ummat in that context referred to an alliance - a meaning that can easily be deduced in accordance with the grammatical orthodoxy of the Arabic language. He thought that an Indian nationality that relief on Wardha and Vidya Mandar education schemes would be inimical to the "national type" of the Indian Muslims and would submerge their identity. He made allusions to the sufferings of the Irish and Czech minorities and felt that gradually Muslims would be stripped of their distinct identity and assimilated within the fold of Indian nationalism. Indian nationality would give way to Hindu nationalism, and the Muslims would be required to give precedence to nationalism over religion. This was anathema to a person like Maudoodi, who was "more interested in Islam than Muslims". He argued that the Quran refers to the Muslims as Hizb, which means 'Party'. Whereas nations are racially based, parties are ideological. REFERENCE: A reappraisal of Maudoodi's ideas By Ali Usman Qasmi (Daily Dawn, August 28 2004) http://groups.yahoo.com/neo/groups/dahuk/conversations/topics/3923

Mawdudi, Jinnah & Ideology of Pakistan (Frontline - Express News)

 

Mawdudi, Jinnah & Ideology of Pakistan... by SalimJanMazari

Mawdudi & Jamaat-e-Islami said Jinnah & Muslim League Leaders Weren't True Muslim http://www.scribd.com/doc/187508915/Mawdudi-Jamaat-e-Islami-said-Jinnah-Muslim-League-Leaders-Weren-t-True-Muslim

Mawdudi & Jamaat-e-Islami said Jinnah & Muslim League Leaders Weren't True Muslim by Aamir Mughal

 In this sense, Muslims were not a nation but a party (Hizb Allah) with their own dogma and charter, pitched against the party of the devil (Hizb ul Shaitaan). Hence if a Muslim was to choose between his Indian and Muslim identity, he had to prefer the latter. Maudoodi was ambivalently placed in his response to the Pakistan movement. He had opposed the Congress party's policies during the Congress rule affecting the Muslim culture and religion. He effectively countered the academic challenge posed by the Congress intellectual elite who were bent upon establishing an all-embracing Indian nationality without there being a cultural, linguistic and religious homogeneity. The distinctiveness of the Muslim identity that Maudoodi helped establish through his writings enlightened the common Muslim and also proved to be beneficial for the Muslim League. Still, Maudoodi could not agree with the demand for Pakistan as propounded by Muslim League and led by the Quaid-i-Azam. It was so because for Maudoodi the "Pakistan Movement" based on the idea of Muslim nationalism was un-Islamic in many ways. In order for it to be Islamic, it had to be led by Muslims well versed in the teachings of Islam. The present leadership, he felt, would hardly qualify for the lowest rungs in a 'proper' Islamic movement or a party. Pakistan, thus established, would form an 'infidel' government of the Muslims as existed in other parts of the Islamic world like Turkey, Iran and Afghanistan. Muslim nationalism, if it did not lead to the establishment of an Islamic system, was to be as much despicable as Hindu nationalism. And since the Muslim League had always been interested more in securing quotas and political rights from the British government (for example the Quaid-i-Azam's 14 points) or assurances from the Congress to safeguard the rights procured, the demand for Pakistan was all about political power and had nothing to do with Islam. Hence Maudoodi did not allow his disciples to vote for the Muslim League in the crucial elections of 1946 on the plea that the proposed parliament was going to be elected and run on the un-Islamic western principles of the people s' sovereignty. REFERENCE: A reappraisal of Maudoodi's ideas By Ali Usman Qasmi (Daily Dawn, August 28 2004) http://groups.yahoo.com/neo/groups/dahuk/conversations/topics/3923

Syed Haider Farooq Maududi on Jamaat-e-Islami

 

Syed Haider Farooq Maududi on Jamaat-e-Islami by SalimJanMazari

Political Opportunism of Mawdudi & Jamat-e-Islami http://www.scribd.com/doc/184209112/Political-Opportunism-of-Mawdudi-Jamat-e-Islami

Political Opportunism of Mawdudi & Jamat-e-Islami by Aamir Mughal

But he favoured a pro-Pakistan vote in the NWFP referendum, saying that this matter needed to be taken differently from the vote for parliament in 1946. The paradox, however, still remained. The NWFP was to become part of a state where an 'infidel' government of the Muslims with a parliament based on the people's sovereignty (at least before the Objectives Resolution of 1949 no one thought it to be other than that) was to be established. It was even more paradoxical that in his later writings Maudoodi attributed the creation of Pakistan to divine will! Whereas in the first volume Maudoodi is plainly rationalist in identifying the Muslim problems and defining their identity in India, in the second volume he is vaguely idealistic in his approach to suggest an alternative for the Muslims in the crucial phase of the freedom movement (1941-47). He believed that instead of emphasizing on Muslim nationalism, efforts should be concerted to introduce Islam as a movement to all the Indians. He went to the extent of saying that if an Islamic movement lead by a 'proper' leadership was pursued with a revolutionary spirit, presenting practical, living and universal solutions (of course Islamic) to the Indian problems, it was very probable that non-Muslims would be found more enthusiastic in its support than Muslims! Had the efforts been undertaken in this regard, lamented Maudoodi, the whole of Hindustan would have become Pakistan. It does not mean that he called for a movement to spread Islam just to convert non-Muslims into Muslims. He aimed to offer Islam as an alternative "system". A well-organized cadre party with enthusiastic and well-disciplined members was to launch this movement. The Jamaat-i-lslami was later established by Maudoodi for this purpose. He believed that Islam could not simply be one of the many parties in a system. It was inherent in the nature of this 'party' that it alone should exist. Ironically, Maudoodi accused his rivals as fascists and Nazis insofar as they were interested in the revival, glory and supremacy of the "Muslim nation" and not that of Islam. For the Muslim minority left in India, Maudoodi advised them to wait for the communal and nationalist zeal to recede. He felt that the Indians would soon realize the hollowness and inadequacies of the political and economic solutions suggested for the problems of India. It would then be for the Indian Muslims to capitalize upon this weakness and put forward the alternative 'system' of Islam. He estimated that Muslims had 60% chances of succeeding in this venture and they should not leave it to the Marxist parties to exploit the situation. Greatly inspired by the Bolshevik revolution, he suggested patterning the Islamic movement in India on similar footings. If a handful of communists could succeed in establishing a Marxist regime in the Soviet Union, then the Indian Muslims - numbering more than 50 million - had a better chance of succeeding, only if one-twentieth of these numbers could be trained as effective and dedicated workers of the Islamic movement. It can be aptly remarked that Maudoodi envisioned an Islamic putsch that would be Leninist in scope and extent but Menshevik in its approach and strategy. The purpose of this essay is not to degrade Maulana Maudoodi's stature as one of the great Islamic scholars of the 20th century. It should better be left for the readers to ascertain whether Maudoodi erred in his Ijtehad or not. It would also be inappropriate to doubt the loyalty of religious parties towards Pakistan. At the same time, it is for the religious parties to realize as well that they should stop posing themselves as the sole custodians of Pakistan and its 'ideology'. It is because such a claim is not only factually ill-founded but has also, due to its abuse for political gains, proved to be intellectually stifling. REFERENCE: A reappraisal of Maudoodi's ideas By Ali Usman Qasmi (Daily Dawn, August 28 2004) http://groups.yahoo.com/neo/groups/dahuk/conversations/topics/3923

RAWALPINDI: In a strong statement, Pakistan Army’s Inter Service Public Relations (ISPR) condemned Jamaat-i-Islami (JI) Chief Syed Munawar Hassan’s statement in which he called former Tehrik-i-Taliban Pakistan (TTP) Chief Hakimullah Mehsud a martyr. The statement said that the JI chief's remarks were irresponsible and that it was only made for political point scoring. "Munawar Hassan's statement is an insult to the thousands of Pakistani civilians and soldiers killed," the ISPR statement said. "To declare dead terrorists as martyrs makes Munawar Hassan's remarks highly condemnable. "Strong condemnation of his views from an overwhelming majority leaves no doubt in any one's mind that all of us are very clear on what the state of Pakistan is and who are its enemies," the statement said. "The people of Pakistan, whose loved ones laid down their life while fighting terrorists, and families of martyrs of armed forces demand an unconditional apology from Syed Munawar Hassan for hurting their feelings. It is also expected that Jamaat-i-Islami should clearly state its party position on the subject," said the ISPR statement. REFERENCE: JI chief's remarks an insult to Pakistan's martyrs: ISPR 2013-11-10 http://www.dawn.com/news/1055439/ji-chiefs-remarks-an-insult-to-pakistans-martyrs-ispr

Mehsud described as soldier of peace (Dawn 07-08-2005) http://www.dawn.com/news/151243/mehsud-described-as-soldier-of-peace Pakistan wrestles with a ‘soldier of peace’ By Imtiaz Ali South Asia Jan 11, 2008 (Asia Times) http://www.atimes.com/atimes/South_Asia/JA11Df02.html

MULTAN: The Taliban have claimed responsibility for an attack on an ISI office that killed at least 12 people and injured several others on Tuesday. Taliban spokesman Azam Tariq claimed responsibility for the attack in a conversation with an Associated Press reporter in Waziristan. Attacks blamed on Taliban have surged this year as troops battle the terrorist group in the rugged tribal regions near the Afghan border, under fierce US pressure to do more to destroy extremist strongholds. ap REFERENCE: Taliban claim responsibility Wednesday, December 09, 2009 (Daily Times) http://archives.dailytimes.com.pk/main/09-Dec-2009/taliban-claim-responsibility Taliban turn children into live bombs Thursday, April 23, 2009 (Daily Times) http://archives.dailytimes.com.pk/national/23-Apr-2009/taliban-turn-children-into-live-bombs
Baitullah threatens attack on White House – Claims responsibility for Lahore and other attacks by Mushtaq Yusufzai 2 Wednesday, April 01, 2009 (The News) http://www.thenews.com.pk/TodaysPrintDetail.aspx?ID=21258&Cat=13&dt=4/1/2009

Mullahs, Jihad, Martyr & Dogs in Pakistan.




Mullahs, Jihad, Martyr & Dogs in Pakistan. by SalimJanMazari

MANSEHRA: Jamaat-i-Islami, Khyber Pakhtunkhwa, has declared Hakeemullah Mehsud and his associates killed in the recent drone strike as martyrs and demanded of the federal government to end its strategic alliance with America. “Those killed in the recent drone attack are martyrs as they were eliminated when they were in the process of dialogue for permanent peace in Pakistan. America is following its own agenda without paying heed to the national interests of our country and the drone strike to sabotage the dialogue between the government and Taliban is an eye opener for the so-called patriots,” said Khyber Pakhtunkhwa JI chief Prof Mohammad Ibrahim while speaking to media persons after attending the oath-taking ceremony of zonal and union heads of the party here on Sunday. Prof Ibrahim said that as a coalition partner in the KP government his party would support whatever steps the government would take to restrict drone strikes in future. He said that the JI had no vendetta with any western country and wanted relations with these countries on the basis of equality and mutual respect. He said that the Pakistani rulers should come up with a clear program to challenge the hegemony of America in the region. “Now people have started to realise that America is not sincere with Pakistan and it has been protecting its own interests in the region,” he said. Earlier, the JI provincial amir administered oath to newly-elected zonal and union heads and asked them to work for the betterment of people and the country through their work. He said that masses would support the JI for its pro-people policies. He added that politics should be for a noble cause and helping those in need. District JI amir Younus Khattak and Tariq Sherazi also spoke on the occasion. REFERENCE: Jamaat terms Hakeemullah a ‘martyr’ 2013-11-04 http://www.dawn.com/news/1053985/jamaat-terms-hakeemullah-a-martyr

Historically, Jamaat-e-Islami’s position on drones and relations with Washington has been visibly different from that of Pakistan Tehreek-i-Insaf chief Imran Khan’s. While Imran had opposed drone attacks from day one and had also consistently disagreed with what he believes to be the subservient nature of Pakistan’s relations with the US, the Jamaat did nothing more than issuing meaningless condemnatory statements and staging a few protest rallies along with its Muttahida Majlis-e-Amal (MMA) colleagues when, in late 2001, Pakistan was facilitating Afghan invasion by Nato troops with bases and transit routes. In 2004, when it was still ruling K-P (the then NWFP), North Waziristan was subjected to the first ever US drone attack. And what was the reaction of the MMA government then? Silence, largely. No denouncement of the US, no resignation from the government and no blockade of the Nato supply route. The MMA remained in the government and gave the military dictator Pervez Musharraf, the architect of the bloody mess the nation is currently being subjected to, the much needed help in getting through the self–serving 17th Constitutional Amendment, which all the three mainstream political parties — the PPP, the PML-N and the ANP — had voted against. The MMA was even prepared to vote for Musharraf in uniform. Even much before the 2002 general elections, a top JI leader had toured the US State Department reportedly to get a feel of US foreign policymakers to the possibility of an MMA government in Islamabad, if the Alliance were to win enough National Assembly seats in the forthcoming elections. REFERENCE: Who is minding the store in Islamabad? By M ZiauddinPublished: December 10, 2013 http://tribune.com.pk/story/643744/who-is-minding-the-store-in-islamabad/ Durrani meets US senator 2005-07-16 http://www.dawn.com/news/148041/durrani-meets-us-senator

Jamat-e-Islami says Pakistani Liberal Muslims Are Apostate (Kaafir).

2013 All liberals should enlist as minorities: JI chief: Karachi: All those claiming to be liberals in a country made for the supremacy of the Quran and Sunnah should register themselves as minorities, Jamaat-e-Islami Ameer Syed Munawar Hasan declared on Sunday. American intervention in the country had led to anarchy and those siding with the US had no place in this country. If they were happy to call themselves liberals, they should enter their names in the list of minorities, the JI chief suggested while addressing an election rally held at the Bagh-e-Jinnah near the Quaid’s mausoleum. Hasan termed the public meeting held by the name of “Peaceful Karachi, Prosperous Pakistan” at a crucial stage before the elections “a victory for the people of Karachi”. “The citizens of Karachi are now fully alive and they have come out with shrouds in their hands to eliminate terrorism and extortion,” he added. The JI chief claimed that the election history of Karachi was marred with rigging and if the army was deployed on May 11, there would be stamps only on the scales – the election symbol of the Jamaat-e-Islami. “By holding this historic public meeting, the JI has proved who the people of Karachi are with,” he said. “May 11 will mark the defeat of terrorists.” REFERENCE: All liberals should enlist as minorities: JI chief Monday, May 06, 2013 http://images.thenews.com.pk/06-05-2013/ethenews/t-22692.htm

Deobandi Fatwa against Jamat-e-Islami

Bolta Pakistan – 6th May 2013

Jamia Binoria Fatwa on Jamat-E-Islami and Mawdudi http://www.scribd.com/doc/102614051/jamia-binoria-fatwa-on-jamat-e-islami-and-mawdudi

Jamia Binoria Fatwa on Jamat-E-Islami and Mawdudi by Aamir Mughal

2011: JI sees Taseer’s assassin in ‘seventh heaven’ Shamim Bano Wednesday, January 05, 2011 In a shockingly blunt endorsement of Punjab Governor Salmaan Taseer’s assassination, Ameer Jamat-e-Islami in Sindh Asadullah Bhutto has declared that the assassin will directly go to the “seventh heaven”. He said this after a press conference addressed by JI Ameer Munawar Hasan at Idara-e-Noor-e-Haq on Tuesday. The press conference ended abruptly when a JI spokesman Sarfaraz Ahmad broke the news of Taseer’s assassination to Munawar. “Is he alive?” was his first reaction. “Whoever has killed him is a pious man and will go directly to heaven,” replied Bhutto to a question put forward by this correspondent. He even went on to say that Taseer would not have got killed if the government had replaced him. “Aasia Bibi will suffer the same fate if the punishment awarded to her by the court for using derogatory remarks against Hazrat Mohammed Mustafa (PBUH) is not implemented,” he added. Earlier, during the press conference, Syed Munawar Hasan said that the Muttahida Qaumi Movement (MQM) should also clear its position in Sindh after parting ways with the government at the Centre. He said that Altaf Hussain’s party’s stand would sound vague unless all members of his party resign, including the governor, resign and sit on the opposition benches. He said Altaf had twice contacted him on the phone to discuss the political situation. He was in favour of the government completing its five-year tenure, but he added the people should be provided with some relief by reducing the inflation rate and addressing unemployment issues. He informed the media that his party would stage a sit-in in Peshawar on January 23 against the forced disappearances and drone attacks. REFERENCE: JI sees Taseer’s assassin in ‘seventh heaven’ Shamim Bano Wednesday, January 05, 2011 http://www.thenews.com.pk/TodaysPrintDetail.aspx?ID=23953&Cat=4

Deobandi Fatwa Against Mawdudi and Jamat-E-Islami http://www.scribd.com/doc/100501938/Deobandi-Fatwa-Against-Mawdudi-and-Jamat-E-Islami

Deobandi Fatwa Against Mawdudi and Jamat-E-Islami by Aamir Mughal

July 2012: Leaders of two arch rival political parties, Jamaat-e-Islami and MQM, held their first formal dialogue at the former’s headquarters in Mansura, Lahore and agreed to maintain political contacts in future and work jointly for the security and integrity of the country. MQM delegation led by Federal Minister Dr Farooq Sattar met the Jamaat Islami Amir Syed Munawar Hasan and Secretary General Liaquat Baloch here on Tuesday during which the JI invited MQM to join the “Go America Go” movement and also to join the grand alliance for timely and transparent elections in the country. Others present during the highly significant political meeting were Farid Paracha and Salman Butt from the JI side and Provincial Minister Faisal Sabzwari, Waseh Jalil and some other MQM leaders. The two sides discussed the prevailing political situation, in the context of situation in Karachi and Balochistan, challenges to the national security and the forthcoming general elections. Later talking to media, Dr Farooq Sattar said that they discussed all the important issues with JI leaders and said the MQM has decided to contact all parties to resolve issues facing the country and build a national consensus to ensure national security. He said all the political parties should work for strengthening of democracy, political stability and holding of elections on schedule or before in a transparent manner. He said they also discussed with the JI leaders killings and lawlessness in Karachi. He said there is need for an agenda by all political parties which could give hope to the poor, improve economic situation and promote peace. Dr Farooq Sattar demanded the holding of round table conference to find out solution of problems to national security on priority basis and all parties should debate on present issues. Munawar Hassan said they welcome the MQM leaders at JI headquarters and hoped that contacts would continue between the two parties in the future. He pleaded for a grand alliance to ensure timely elections fearing that now there are speculations whether the elections would be held on time or not. REFERENCE: Munawar invites MQM to join grand alliance to ensure transparent elections By: INP | July 24, 2012, 7:42 pm http://www.nation.com.pk/pakistan-news-newspaper-daily-english-online/lahore/24-Jul-2012/munawar-invites-mqm-to-join-grand-alliance-to-ensure-transparent-elections MQM delegation meets JI leaders By PPI July 24, 2012 - Updated 1333 PKT From Web Edition http://www.thenews.com.pk/article-60262-MQM-delegation-meets-JI-leaders

Qazi Hussain Ahmed quotes Blasphemous Mawdudi.

ISLAMABAD: The Supreme Court has converted the letters of Justice (R) Wajihuddin Ahmed, Qazi Hussain Ahmed and Muhammad Hussain Mehnati against obscenity and vulgarity on the media into a petition and issued notices to chairmen PTA and Pemra and has fixed it for hearing on July 27, 2012. The petition is marked 104/2012 and the case will be heard in the open court on Friday. The SC order issued on Wednesday titled “Regarding control of obscene and other objectionable material carried in the media” reads: “Take notice that three separate letters were received from Justice (R) Wajihuddin Ahmad, Qazi Hussain Ahmad, ex-Ameer Jamaat-e-Islami Pakistan and Muhammad Hussain Mehnati, Ameer Jamat-e-Islami Karachi on the subject cited above and on placing all these letters before the honourable Chief Justice of Pakistan. His lordship was pleased to call reports from chairman PTA and Chairman Pemra. After perusal of the said reports, the honourable Chief Justice of Pakistan was pleased to pass the following order; ‘Treat this matter as petition under article 184(3). Put up in court. Notice to attorney general, chairman Pemra and to petitioners be issued for 27.07.2012.’ “Take further notice that the matter has been registered as the Constitutional petition No 104/2012 and is fixed for hearing on 27.07.2012 in Court House Islamabad.”The major issues regarding obscenity highlighted in the petition involve airing of illegal Indian channels through cable network, obscene and vulgar dramas on Pakistani channels, immoral advertisements on TV channels, illegal CD channels distributed by cable networks in connivance with Pemra, and in particular the entertainment segments in the news bulletins on Pakistani news channels.

Following complaints from the two respected public figures, the Human Rights Cell of the apex court, following CJ’s direction, had sought views from chairman Pemra and chairman PTA, both of whom have given routine bureaucratic responses without any concrete assurance that the menace would be effectively checked and controlled. Chairman Pemra in his response to the Supreme Court wrote: “The local market is flooded with smuggled and pirated CDs, DVDs, decoders, dishes and cards, which are proliferating obscenity through broadcast media and distribution service. On its part, Pemra took action against distribution and sale of illegal decoders and seized the equipment of Zee TV package. This action was challenged in the Lahore High Court (LHC) and the court was pleased to suspend the seizure. Consequent to which Pemra had to return the equipment. Nevertheless, Pemra has not stopped its efforts in this regard. It may kindly be appreciated that Pemra cannot fully eradicate this menace and it will only be possible with coordinated efforts of all other relevant agencies as well.” It is important to mention here that whenever the Supreme Court takes up the issue of obscenity and vulgarity some objectionable Indian TV channels are closed for a few days but they stage a comeback. Even on Wednesday when the Supreme Court issued this latest order and fixed the case for Friday, sources told The News that Indian TV channels were closed in some big cities. Sources say a huge amount of money is involved in allowing illegal CD channels, distribution of illegal Indian TV channels and in many other similar illegal acts. REFERENCE: SC takes suo moto notice of obscenity in media Ahmad Noorani Thursday, July 26, 2012 http://www.thenews.com.pk/Todays-News-13-16359-SC-takes-suo-moto-notice-of-obscenity-in-media Qazi Hussain Ahmed Daily Jang 10 August 2012http://e.jang.com.pk/pic.asp?npic=08-10-2012/Karachi/images/11_07.gif Friday, August 10, 2012, Ramazan ul Mubarak 21, 1433 A.H. http://jang.com.pk/jang/aug2012-daily/10-08-2012/col2.htm

Jamaat e Islami Ka Iqamat e Deen By Sheikh Touseef Ur Rahmaan


http://www.youtube.com/watch?v=ZmOpS02bUNo

Jamaat e Islami By Sheikh Tauseef Ur Rehman


http://www.youtube.com/watch?v=iKY5S5z11zs

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. 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. http://www.allaahuakbar.net/jamaat-e-islaami/maududi/brief_history_of_the_maududi_calamity.htm

Mawdudi & Jamat-e-Islami's SERVICES for Islam!

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.


http://www.youtube.com/watch?v=G281EOM2r54

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

Syed Haider Farooq Maududi Exposing Jamaat-e-Islami - 1 (28 May 2011)

Syed Haider Farooq Maududi Exposing Jamaat-e-Islami - 2 (28 May 2011)

Syed Haider Farooq Maududi Exposing Jamaat-e-Islami - 3 (28 May 2011)

Syed Haider Farooq Maududi Exposing Jamaat-e-Islami - 4 (28 May 2011)

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]

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.

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.

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.