Sunday, October 12, 2008

Mawdoodi and Jamat-e-Islami Part - 1

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

Late. Syed Abul Ala Maudoodi (1903-1979), left his school education incomplete, worked for a while on the staff of Medina, a “nationalist” and religious journal of Bijnore {India}, then edited the Taj of Jubblepur {India}, then served on the staff of Al-Jamiat of Delhi (the official organ of Jamiat-ul-Ulema Hind), and in 1928 went to Hyderabad Deccan to own and edit Tarjuman-ul-Quran. He taught theology at the Islamia College, Lahore, in 1938-39, and then moved to Dar-ul-Islam in district Gurdaspur {East Punjab, India} where he established his party, the Jammat-I-Islami, in 1941. He fled to Pakistan in 1947 where he lived till his death. In Hyderabad Deccan, India he won the goodwill of the Nizam by asserting the right of the small Muslim minority to rule over the overwhelmingly Hindu State. He was impressed by the rise of the Nazis and Fascists in Europe and borrowed from their writings in commenting upon Indian politics (e.g. Tarjuman-ul-Quran, December 1934).

He was not interested in the proposition that where the Muslims were in a majority they should have the right to form their own government. If Pakistan was going to be a state where Western Democracy prevailed, it “will be as filthy (NA-PAKISTAN) as the other part” of the subcontinent. “Muslim nationalism is as accursed in the eye of God as Indian nationalism.” He had once worked as a Secretary under Allaama Niaz Fathehpuri [Famous Haidth Rejector of the Sub Continent before partition].

He accused Jinnah of not knowing the rudiments of Islam and condemned him for misguiding the Indian Muslims. Nationalism was incompatible with Islam, [Process of Islamic Revolution].

Islam forbade the practice of imitation, and the adaptation of Western nationalism was nothing but imitation. “Muslim nationalist” is as contradictory a term as ‘chaste prostitute’ [Nationalism and India].

Accordingly, he not only kept away from the Pakistan Movement but also missed no opportunity to give his judgement against it. He called the Muslim League leaders ‘morally dead’; they had no right to call their movement ‘Islamic’

[Musalman aur Maujuda Siasi Kashmakash, Vol. III].

This was before 1947.

His views and convictions about Islamic order and the state of Pakistan stand thus in summary:

Oath of allegiance to Pakistan by her civil servants in not permissible until the system of government becomes “fully Islamic” (Nawa-e-Waqt, 12 September 1948).

The war in Kashmir is not jihad (May 1948; quoted in M. Sarwar, Maulana Maududi ki Tahrik-I-Islami, Lahore, 1956, pp. 331-332).

Islam doesn’t put any limit to the area of land to be owned by an individual [Mas’ ala-e- Milkiat-e- Zamin]; thus no land reforms. The idea of nationalizing the means of productions “fundamentally opposed to the Islamic point of view” (ibid).

Liaquat Ali Khan’s and Mumtaz Daultana’s programme of agrarian reforms is un-Islamic (Dawn, 7 June, 25, 28, 29, and 30 July, and 9 August 1950).

Neither the executive, nor the legislature, nor the judiciary can issue orders or enact laws or give judgements contrary to the sunnah. Politics and administration are no concern of the women. Mingling of men and women and co-education are evils. Islamic Constitution has four sources: the Quran, sunnah. Conventions of the four righteous caliphs, and the rulings of the great jurists. Party system is not allowed. The head of state must be a Muslim. Only Muslim can be full citizens. No women can be elected to the assembly. [Islamic Law and Constitution; First Principle of Islamic State].

“No doubt the Islamic State is a totalitarian state”. [Political Theory of Islam]

It is prohibited in Islam to be a member of assemblies and parliaments, which are to be member of assemblies and parliaments, which are based on the democratic principle of the modern age. It is also prohibited to vote in elections to such bodies [Rasail-o-Masail, Vol.1].

Only men of “erudition and learning” can interpret the Quran. If a Muslim wants to become non-Muslim he must leave the Islamic state; if he stays, he is to be tried for high treason (interview to Freeland K. Abbot, Muslim World, Vol. XLVIII, No.1).

Polygamy is sanctioned by the Quran as long as a husband does “justice” to all the four wives; and justice means “justice in treatment of rights”, not “equal attachment” (ibid).

As per Mr Ali Usman Qasimi who had written an article some months back in the Enocunter Daily Dawn Karachi.

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. 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. 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.

Maulana Manzoor Ahmed Naimani {also one of the founder member of Jamat-e-Islami later resigned} in his book namely 'Meri Rafaqat Ki Sargazasht; Maulana Maudoodi kay sath meray shab o roz.Excerpts from the Book:


"Maudoodi was, and Jamat-e-Islami still is the flag bearer of Veil, Chaddar for women but once upon a time there was an adult male cook in the female section of Maulana Maudoodi's house and there was no restriction for that cook in respect of observing veil with the women members of Maudoodi's family.""Jamat-e-Islami and its members consider themselves Wahabi Muslims {strictly against Polytheism} but would he like to tell as to what they had done in the 60s with the Cover of Khana Kaaba when Shah Saud ordered that it be prepared in Pakistan and authorised JI to conduct its preparation. JI used this cover for their party canvassing through a train journey started from Karachi to Khyber. People jammed every railway station just to have a glimpse of that Cover {without bothering about the prayer time} and for touching it they flocked with that bogey and sprayed it with Ittar.

"Clarification: Wahabis or Ahl-e-Hadith even considers this practice as Shirk (Polytheism). So where goes the claims of Jamat-e-Islami's Wahabism which was just an effort to get Saudi Riyals for the party cause.

“When Islam discouraged Women as a Ruler (because it disturbs Children and house life as well as Marital Life) then why did (Late) Maulana Abul Aala Maudoodi supported (late) Ms Fatima Jinnah against General Ayub Khan.”“ Maudoodi and his Jamat-e-Islami had claimed that whosoever is not in Jamat's Dawah (in their call) is the Agent of Zionists. What does it show a political maturity of Jamat-e-Islami and its founder or outright claim of Prophet-hood, as this claim is suitable only for Prophets to declare opponents infidels and it was seldom done in Holy Prophet Muhammad (PBUH)'s life”.

The Jamat Islami-Army nexus has been a part of our history, either marginally as under Ayub Khan or covertly as under Yahya Khan or naked and deeply written into the system as under Ziaul Haq. Ayub's secularism as part of the military culture of British Indian Army was like an open book without any fine print. Even the prefix Islamic 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 per another noted Islamic Scholar of repute Maulana Waheeduddin Khan [One of the Founder of Jamat-e-Islami but later resigned now lives in India and he is around 90 years old]


"Maudoodi founded his movement on the maxim of 'Rule of Allah' and had said only Allah's rule is allowed on the people and the world and all the other laws made by human beings are wrong {BATIL}. For Muslims following such man made laws is Haram {forbidden} as for Muslims it is a must for him to work for enforcing Allah's Rule/Laws or die in the same cause. Maulana Mauddodi used to say those who make, decide, implement and enforce non-Godly Laws, all are committing forbidden {Haram} acts. Because you cannot even punish a culprit who is proved guilty under man made law, as it would not be considered punishment it’d be crime itself as nobody has the right to decide on God’s land to decide about the punishment through man made laws. Therefore such punishment e.g. punishment for the murder {hanging} would be a murder even if the punished person is proved killer because on God’s Land nobody is allowed to take life without God’s permission mean one has to conduct a murder trial under Islamic Law.

All his life Maulana Maudoodi kept demanding the enforcement of Islamic Shariah and System. During the last years of his life he got what he wanted, on 5 July 1977 General Zia implemented Martial Law and Maudoodi lent his and his party’s complete support to General Zia not only that many of his JI members were in General Zia’s Cabinet. During Zia’s tenure Zoulfiqar Ali Bhutto was tried on the persistency of Jamat-e-Islami and Maudoodi’s slogan “Accountability before Elections”. Maudoodi had full chance to try Bhutto in the PURE-ISLAMIC SHARIAH COURT as per Islamic doctrine. Had he done so he would have been the best example of Practical Shahadah of Islam which he had been claiming all his life and as per him without Shahadah Islami Dawah is incomplete. But Maudoodi and his Jamat-e-Islami and their members supported the trial against Zoulfiqar Ali Bhutto which was conducted as per man made law. The courts, which were the continuation of pre-partition days, were and still are run on the basis British Law. Maudoodi could have demanded the formation of Shariah Court for Bhutto’s trial but he didn’t not only that not a single person that included Maudoodi even raised a demand for establishing such Islamic Courts. The famous Murder Trial against Bhutto was run under the very eyes and support of Maulana Maudoodi and he was tried as per Anglo Saxon Jurisprudence not as per Islami Shariah. Bhutto was hanged on 4th April 1979 while Maudoodi was alive. As mentioned above by Maudoodi no punishment and law is justified and allowed in the presence of Islamic Laws but Bhutto was tried and hanged as per Anglo Saxon Laws which was man made. But Maudoodi not only supported Bhutto’s hanging but even supported the trial conducted under the auspices of man made law.

Zoulfiqar Ali Bhutto {1928-1979} was hanged to death in Rawalpindi allegedly for murder as jurists differ on his hanging but there is no second opinion on that so-called Flag Bearer of Islam in Pakistan committed a murder of a person name Zoulfiqar Ali Bhutto.

BBC in one of its report said that when Bhutto was taken to gallows the last words on his lips were O God! Help me I am innocent. But when a noted journalist Mark Tully reported this news and verbatim of Bhutto in Islamabad. He was chased and gheraoed in Islamabad by the so-called flag bearers of Nizam-e-Mustafa and was thoroughly beaten and that is not the end the then government registered a case against that reporter in Rawalpindi for the said report. This was the newest form of Nizam-e-Mustafa as its followers didn’t take this Hanging of Bhutto ample enough they also wanted the guarantee that Bhutto must be granted HELL [JAHANNUM] in the life hereafter.

Maudoodi denied what he had been propagating all his life i.e. Rule of Allah and Islam particularly in the Bhutto trial and that is the tragedy with all the Islamists particularly in Pakistan that they preach what they don’t practice:

“Enjoin ye righteousness upon mankind while ye yourselves forget (to practice it) you enjoin right conduct upon mankind, and forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense? {The Cow – II (Soora Al-Baqara) Verse 44}.”

It is generally believed that the US wanted Zoulfiqar Ali Bhutto to be removed from the political scene of Pakistan mainly on two accounts. First, for the nuclear policy that he framed and tried to relentlessly pursue and secondly, from apprehensions that ZAB was influencing the countries. He posed a serious challenge to the US interests in the region. “Tally-ho. Kill Zulfiqar Ali Bhutto, “ yelled the self-proclaimed policemen of the world. During August 1976, Amercian Secretary of States, Dr. Henry Kissinger had warned Bhutto, “We will make a horrible example of you,” adding menacingly, “When the railroad is coming, you get out of the way.”

The American had successfully cultivated a number of well-placed bureaucrats, PPP stalwarts and ministers who wittingly or inadvertently served as the US agents of influence. American diplomats and CIA operators not only got most of the ‘inside’ information from these ‘gentlemen’ but also utilized their good offices to ‘convey’ whatever they wanted to feed or plant. Some officers from USMAAG had also made meaningful ingresses in the General Headquarters and not only gathered the thinking in the Services Headquarters but would also drop a ‘suggestion’ here and there. Some of the US Diplomats had established direct contacts with a number of PNA leaders whom they continued to aid, support and give day-to-day line of action.

A number of US diplomats were not only actively involved but also directed the operations against Bhutto. Jan M. Gibney, Political Officer, US Consulate General, Lahore, duly assisted by a couple of Pakistanis, was extremely active and would frequently visit a number of Politicians Maulana Maudoodi of Jamat-e-Islami and Maulan Obaidullah Anwar, Jamiat-e-Ulmai-Islam of Sheranwala Gate, Lahore. Apart from holding meetings, a wireless network had been established between the USIS-US Consulate General – Maulana Maudoodi’s residence. It was Gibney who had telephoned and conveyed to Howard B. Schaffer, Chief of Political Affairs, US Embassy, Islamabad, that notorious sentence, “The party is over. Merchandise has gone.”

The US had also released PL-480 funds. Over night some Jamat-e-Islami workers were seen with pockets full of money and spending lavishly. A number of businessmen, particularly those, who had suffered due to ZAB’s economic and industrial policies, had also been prompted to contribute towards the PNA funds. As there were no party accounts being maintained as such, the contributions were received personally by some of the leaders. Justice (Retd.) Kaikaus and Rafiq Ahmed Bajwa are among those who are alleged to have made millions.


Late. Maulana Yousuf Ludhiyanvi [in his book Ikhtilaf Ummat Aur Sirat-e-Mustaqeem which is now banned] had written about Mawdoodi “His pen takes a swipe at the believers and non-believers alike, and it does not differentiate between the two. Just like his pen swipes at a Kafir Socialist, so it reacts to a sincere and innocent servant of the Deen {Islam}. With the same power he does so on the Salf-Saaliheen (Pious Predecessors). You are well aware how delicate and precarious the position of Nubuwwat {Prophethood} is?

No interpretation should ever be made wherein the status and honour of any Nabi (Prophets-PBUT) is slurred. The perfect example of our Nabi (PBUH) is right before our eyes. Study the entire treasure of Hadiths {Traditions of Holy Prophet Mohammad-PBUH}, and you will never find a single word, which denotes even the slightest disrespect to any Nabi. However, the sharp pen of Mawdoodi has even reached the sanctity and respect of the Prophets {PBUHT}. He mentions with indifference and informally:

1- “The example of Moses {PBUH} is like an impatient conqueror, who marches ahead without making arrangements for those who he left behind, and behind him rebelliousness spreads like a wild, uncontrolled fire”. [Risala Tarjumanul Quran – Vol 29, No 4, page 5 September 1946]

2- “Hadhrat Dawood [Holy Prophet David – PBUH] was influenced by the general Israeli society’s custom during his era and asked Urya to issue a Talaaq (Divorce).” [Tafheemat, Part 2, page 42, second edition]

3- “There was base and carnal desire in the act of Hadhrat Dawood {Prophet David – PBUH} and there was inappropriate usage and abuse in his authority. It was an act which did not suit any consenting person in the government.” [Tafheemul Quran , Part 4, Soora Swaad, page 327, First Publication September 1966]

4- Regarding Hadhrat Nooh {Holy Prophet Noah – PBUH} he states:

“Sometimes a delicate and natural occasions arises for a Nabi {Prophet}, even such lofty and honoured humans are prone to give in to their human weaknesses. But when Allah Tala gave him a warning that the son who was left the Haqq {Faith} and took to Baatil {Infidelity}, understand him to be yours purely for this reason that he was born from your back. It was the result of ignorance. He then immediately disregarded this wound in his heart.” [Tafheemul Quran, part 2, page 344, third publication 1964].

5- Regarding the statement of Hadhrat Yousuf {Holy Prophet Joseph – PBUH}:“Appoint me as treasurer of the land”

Mawdoodi states: “This was not merely a request for the post of the treasury, as some people assume, in fact, it was a desire for dictatorship. As a result of this, the position which Yusuf {PBUH} achieved was very much similar to the position Mussolini had held in Italy.” [Tafheemat, part 2, page 122, fifth publication 1970]

6- Hadhrat Yunus {Holy Prophet Jonah – PBUH} was neglectful in the duty of prophethood. Presumably he left his place before time after losing his patience.” [Tafheemul Quran, Part 2 Suran Younus, footnote 312, 313, third publication 1964]

7- “Here you should understand the reality of the human weaknesses that was apparent of Adam (PBUH). A spontaneous emotion caused by satanic encouragement made him negligent. As soon as his self-control languished he fell from the lofty pedestal of obedience into the pit of sin.” [Tafheemul Quran, page 133, vol 3]

8- Concerning one of the holy wives (RA) of Prophet Mohammad (PBUH} he says: “She became a little bold in opposition to Prophet (PBUH) and began abusing him”. [Weekly Asia Lahore, Pakistan, 19th November 1976 and Tafheemul Quran, Vol 6, page 24-26 in Soora Tehreem].

If we use these words which were used by Mawdoodi for Prophets {PBUT} and Prophet’s Wife {PBUH – RA} for Maulana Mawdoodi and his wife, the Jamat-e-Islami and their supporters would raise hell all over the place. For example, if it is stated that Maulana is a dictator, a Hitler or a Mussolini of his time, he acts according to his carnal desires, he is overcome by the emotions of ignorance, he is abusing his authority and he has been deficient in fulfilling his responsibility, etc.etc. If these words are deemed derogatory and disrespectful when used in relation to Maulana Mawdoodi, then let us be fair, how can they ever possibly be suitable for the lofty status of the Prophets {PBUT}?

It is obvious that the respected wife of Maulana Mawdoodi is not more disciplined or holier than the wife of Prophet {PBUH}. If any of his follower has to comment that Maulana’s wife speaks out of turn in his presence, then Maulana will regard this statement as insulting and humiliating. Therefore I cannot understand how a statement which is regarded as irreverent for Mawlana could not be offensive for Prophet {PBUH} and his {PBUH} wives {May Allah be praised with all of them}.

After the Prophets {PBUT}, the most sacred group is that of the Sahaabah {Companions of the Holy Prophet Mohammad (PBUH)}. Whatever has emanated from Mawdoodi’s pen in his books “Tajdeed Wa Ahyaa-e-Deen”, Khilafat Wa Mulukiyat”, and “Tafheemul Quran”, etc.etc. regarding Hazrat Usman Ibn-e-Affan (RA), Hazrat Ali Ibn-e-Talib (RA), Hazrat Talha (RA), Hazrat Zubair (RA), Hazrat Ayesha Siddiqua (RA), Hazrat Muawiyah Bin Sufiyan (RA), Hazrat Abu Moosa Al Ashari (RA), Hazrat Amr Bil Aas (RA) and other Sahaba, I regard as pure Shiaism. After studying Mawlana’s writings I have come to the conclusion that just as he is unaware of the reverence of Prophethood, similarly he is unaware of the ranks of the Sahaabah.

“No Wali {saint} can reach the status of the Sahaabah. Hadhrat Uwais Qarni {RA} with all his loftiness could not match the lowest Sahaabi because he did not achieve the benefaction of the company of Prophet Mohammad {PBUH}. Someone asked Abdullah Bin Mubarak {RA- Scholar of Hadith} as to who is nobler, Hadrath Muawiya or Umar bin Abdul Aziz. He replied: “The dust that settled in the nose of Muawiyah’s horse in the company of Prophet {PBUH} is by far better than Umar Bin Abdul Aziz {RA}.” [Mujjaddid Alfe Sani].

Mawdoodi himself admits:

“In my opinion the person who criticizes the Sahaabah {Copmanions of the Prophet Mohammad – PBUH} is not only a flagrant sinner (Faasiq), but his Imaan (Faith) is also in doubt. [Tarjumanul Quran August 1961]

But the same Mawdoodi wrote in his books:

1- “Another abominable innovation {Bidaat} that originated in the rise of Muawiyyah {RA} is that he and the governors under his command used to vilify and swear Hadrath Ali {RA} from the pulpit, to such an extent that in Masjidun Nabawi on the pulpit of Prophet Mohammad {PBUH} right in the front Prophet’s Grave {Rowdah-e-Nabavi} the beloved cousin of Prophet {PBUH} was vilified. The descendants and relatives of Ali {RA} used to bear abuse. To swear any person after his death is ethically despicable. To pollute the Jummah sermon with filth an extremely repulsive act.” [Khilafat wa Mulukiyat, page 147]

2- “Hadhrat Muawiyah {RA} openly violated the Quran and Sunnah in the matter of the distribution of the booty. According to the Quran and Hadith, one fifth of the total spoils of war were to be given to public treasury and the remaining four portions were to be distributed amongst the army that participated in the battle. But Muawiyah gave the order that the gold and silver were to be first taken out for him and the remaining distributed according to the Shariah Rule.” [Ibid].

3- “The enrolling of Ziyad ibn Sumayah was also one of the acts of Muawiyah [RA] which he perpetrated for political aims and thereby contravened an accepted law of Shariah. This was a completely unlawful act.” [Ibid, page 175]

4- “Hadhrat Muawiyah (RA) regarded his governors as above the law and openly rejected Sharia proceedings against their violations.” [Ibid]

Late Syed Abul Al'a Mawdudi was a close friend of Khomeini and was sympathetic to his course. In a book titled, 'Two brothers - Maududi and Khomeini' page 129, the following statement of Dr Ahmad Farouk Maududi (son of Abul-A'ala Maududi) was published in Roz Naame, Lahore - 29 September 1979, "Allama Khomeini had a very old and close relationship with Abba Jaan (father). Aayaatullah Khomeini translated his (fathers) books in Farsi and included it as a subject in Qum. Allama Khomeini met my father in 1963 during Hajj and my father's wish was to create a revolutionary in Pakistan similar to Iran. He was concerned about the success of the Iranian revolution till his last breath.'

Abu A`la Maududi is a man who reviled many of the Prophets of Allaah and the Companions of Allaah's Messenger as well as promoting un-Islamic revolutionary modes of thought.

This Article is complied with the help of Brother Shaikh Mustafa (India) There are still many article left in need of proper translation if any of our Brother comes forward for it will be appreciated because it is high time that our Ikhwani Brother Know that what Abu a'la Maududi has done, They are just Blindly Following him and taking his word as if he is a prophet of Allaah they are not aware of the serious mistakes he have made this is the man who reviled many of the Prophets of Allaah and the Companions of Allaah's Messenger as well as promoting un-Islamic revolutionary modes of thought.

You should know that Allaah, Most High says: {It is not for the believing man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision} (Soorah 33:36)

He, the Almighty also says: {And let those who oppose the Messenger’s commandment beware, lest some affliction befall them or a painful torment be inflicted upon them} (Soorah 24:63)

From the above Qur'ânic verses, it is clear that we are obliged to obey all the commandments of Allaah’s Messenger and he has ordered us in several authentic hadeeth to grow our beards and has forbidden us from shaving. He said: “Trim the moustache and grow the beard and be different from the Magiians (fire-worshippers)” (Narrated by Muslim)

This is what our beloved Prophet said and see what Maududi is saying to his followers

".......your approach that prophet (pbuh) used to keep the long beard so to keep that much long beard is the prophets sunnah. which meant that you considers that what prophet's habit is the same sunnah to which they (prophet Mohammed and the earlier prophets) came to establish. BUT from my way of thinking this is not the true defination of sunnah but i have a strong belief that if these things considered as sunnah and insisted to be implemented then it is one of the strong type of innovation (bida) and dangerous alteration in religion which resulted in bad results in past and can show bad results in future also ......" .{Tarjumanul Qur'ân part 26, no. 403, 605 page 274 edition may/june 1945} - ( jamaate-islami ko phachaniye - page 28).

When the Messenger of Allaah received two messengers from the Persian king, Kisraa, he observed that they had long moustaches and were beardless and said: “Woe to you! Who ordered you to do this?” So how would you feel, oh shaver, if the Messenger of Allaah were to turn away from you in disgust and say: “Woe to you! Who ordered you to do this?” what will you tell we were following Maulana Maududi's instructions when Allaah and his Messenger Muhammad has more right to be followed Allaah, Most High says: {It is not for the believing man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision} (Soorah 33:36)

Allaah also forbids us from wilfully changing His creation; He says: {So set you [oh, Muhammad,] your face towards the pure Religion, with the fitrah [natural state] in which He has created mankind. No change let there be in the creation of Allaah } (Soorah 30:30)

So, after this, oh, shaver, do you still cling to your belief that growing the beard is “ONLY A SUNNAH” ? May Allaah guide us all to the Straight Path.

Abdullah Ibn Abbaas said, "When "Bid'ah" is created then the Sunnah dies and this continues until that "Bid'ah" is living and the Sunnah is dead.

Hasan Ibn Attiya, one of the Ta'baeen said, "When the people accept the "Bid'ah" , Allah removes the Sunnah from among them and doesn't return it until the day of judgment.

"Moreover, Disobedience to the Messenger is disobedience to Allaah, for he said: “Whoever obeys me, has obeyed Allaah, and whoever disobeys me, has disobeyed Allaah.” (Narrated by Al-Bukhaari)

Ibn Taimiyah, the great Muslim Mujaddid (Revivalist), scholar and Mujaahid said:

“Shaving the beard is haraam (forbidden) - no scholar has ever permitted it.”Allaah, Most High says: {We sent no Messenger but to be obeyed by Allaah’s leave } (Soorah 4:64)

This Ummah has been put to trial in current times is the emergence of a people like Maududi who in showing the people they are more knowledgeable, abrogate the Sharee’ah in the name of "revivalism" and facilitate all of the ways to corruption in the name of "understanding the ease and lenience of Islaam". And so they opened up evil and despicable avenues in the name of "ijtihaad". Then they belittled the affairs of the Sunnah in the name of the "Understanding of priorities"

See some of the sayings of Maududi's Religion....

Religion is the name of ruling. shariah is the law of ruling system and worship is to follow the legacy of the system ...." {khutbat - page 217}- ( jamaate-islami ko phachaniye - page 49).

"People usually says that five pillars of islam, shahadah and prophethhood, salah, paying obligatory charity, fast in the month of ramdhan, pilgrimage and they have been in the confusion for long time that these are the things to be named as islam. The truth is that this is a big confusion which destroyed the way and practice of muslims." {kausar 9th february 1951 - speech of moudidi}- ( jamaate-islami ko phachaniye - page 61).


Refer Bukhari and Muslim where five pillars of islam has been described as

1- Shahadah

2- Establishing Salah

3- Paying obligatory charity

4- Fast in the month of ramdhan

5- Pilgrimage

See what Maududi has to say about our Beloved Prophet 's statement about Dajjaal

Is the history of 1300 years is not proved that prophet mohammed's assumption (of dajjal) is not right" {tarjumanul quran part 28, no. 3}- (jamaate-islami ko phachaniye - page 80).

"the one eyed dajjal is just a telling there is no islamic ruling on that. there is no need to search for this type of thing. islam is not responsible for such a thing which is been popular among people. if this is been proved wrong it doesn't harm islam" { tarjumanul quran -ramzan and shawal addition hijri - 1364}- (jamaate-islami ko phachaniye - page 153).

Ikhwaani [Militant Islamo-Politicians of Egypt] should have explained as to what is this Aqeedah of Maududi.

"human may believe in Allah or refuse, prostate Allah or stone, worship allah or other or may worshipping by his will, but he is worhipping allah" {tafhimat - under heading 'islam me ibadat ka tassawur' - page 43} - (jamaate-islami ko phachaniye - page 150).

"The Angel in islamic terminology is nearly the same thing as been accepted in india, unaan and other country as the god (devta) and goddess (devi)" {tajdeed o ahaye deen - page 10} - ( jamaate-islami ko phachaniye - page 151).

See how Maududi guides his jamaa'at, that's why you'll find most of Ikhwani either Mutazalite's or Qutubiyyah

"No true person can tell that all 6 to 7 thousand ahadiths (of sahih bukhari) are totally correct" {the speech given by moudidi in barkat hali hall on 15th may 1955 noted by newspaper al-etesam dated 27th may 1955 and dated 3rd june 1955} - (source : jamaate-islami ko phachaniye - page 165).

See how he the temporary Nikah (mutah) which is declared as haram by prophet Muhammed is being made halal by Maududi creating hypothetical situation from his imagination. history of the world is unable to record a single situation till date as imagined by Maududi

"Lets assume that a boat got broken in the sea. only one male and female was able to escape and some how got floated to island where there is no human being. now they are bound to leave together. as per islamic ruling they can't do nikah also. for them no way left but to accept the terms between them and do the temporary nikah (mutah) till they reach the population or the population reach to them. temporary Nikah (mutah) is for this or for similar situations ." {tarjumanul quran -august 1955 - page 379} (jamaate- islami ko phachaniye - page 157).

Actually Maududi is compelled to say such things to maintain Harmony, As Every one is aware of Maududi's Relation with Raafidis (Shi'ites) even though his Imaam, Imaam Abu haneefah {rahima'ullah} often use to say "whoever doubts whether shi'ites are disbeliever has himself COMMITTED A KUFR [Apostasy]


"we are in the search of people like khatija and abubakar who can listen to our call of truth and totally submit to that as that they are waiting for that only" {rawadad - jamaate islami part III page 23} - (jamaate-islami ko phachaniye - page 197).

Now any one can note that the person who is searching for the khatija and abubakr to follow him. what will be his position for himself .

Here are some More glimpses of the famous Maulana Maudoodi’s wisdom:

Please turn to page 340, vol. I of Tafheemul-Quran by Maudoodi.

After discussing some silly details, Maudoodi comes with a brilliant conclusion:
Even today women captured in war should be distributed among soldiers and the soldiers be allowed to use them.

The Qur'ân in verse 47/4 states that: "the captives of war must be freed either for ransom or as a way of kindness. There is no other option.

"It is permissible to marry little girls (before puberty). It is also permissible for the husband to have sex with them. (Mulla Maudoodi: Tafheem-ul-Qur’an Urdu, vol.5, p.571)

Hazrat Uthman burnt six volumes of the Qur'ân, which were all different tongues. Allaah and Rasool had not ordered him to do that. (Syed Maudoodi Tarjumanul Qura’n 1975, p. 39) How could Maudoodi be a witness to that?

Maudoodi had also suggested that interest from banks and Government funds should be designated as profit!After declaring picture-taking ‘haram’, he says: “Photographs of leaders and public meetings do not qualify to be permitted or essential.” however His own, and his party’s pictures are a commonplace in the newspapers. (Rasail-o-Masail, Vol 1, page 120)

On the same page he termed pictures of the kings on the coins as idol-worshiping. However, when he himself was awarded the Shah Faisal Award, the medal had King Faisal’s image engraved on it and his pictures wearing it around his neck are a historical record.

Aout the hadith of Hazrat Sulaiman’s 100 wives Maudoodi explains: “Either Abu Hurairah made a mistake in hearing the Prophet, or he did not hear all of the narration.” (Rasail-o-Masail, Vol 2, page 27)

Responding to a question concerning praying to graves he says about the dead: “It is possible that you may be calling but they may not be listening. It is also possible that they may be able to listen but their spirit may not be there and you may be calling nobody. Or it may be that, that there soul may be there and praying to their Lord and you may tease them in your selfishness.” (Same, page 261)

Maudoodi quotes scholars from Hanafi Fiqh that if someone said ‘Divorce’ three times even before getting married, the woman he would marry will be divorced right away. (Same, page 188)

One of the early scholars, Al- Barbahaaree, one of the companions of Ahmed Ibn Hanbal , said, "Beware of "Bid'ah", because every "Bid'ah" started out as something small and resembling the truth and people were fooled by it and followed it until it became bigger and bigger and were trapped by it and it took them out of Islam."Ibn Taymiyyah has a nice passage in one of his books showing that: "In fact, the kufr of Jews and Christians is because of "Bid'ah". They introduced new things into the religion and those things took them completely away from the true message of Musa (Moses) and Isaa (Jesus) Alaihumma Salam".

Imaam Ibnul Qayyim al-Jawziyyah: The war against the innovators is greater than the war against the Musrikeen.Ahmad Ibn Hanbal once said, "The greatest sinner (faasiq) from the Ahl-Sunnah Wal Jamaah is better than the most pious person from Ahl-"Bid'ah".

After reading ALL these it should become clear to the one who is free from ta'assub and hizbiyyah that Maulana Maududi is most certainly not a mujaddid, or a scholar as is ignorantly propagated by many.Regarding Abul Ala Maudoodi's Rejection of The Dajjal

Author :Jamaal Ibn Fareehaan al-Haarithee Source : al-Ijwibatul-Mufeedah (p. 92)

Translated By : Maaz Qureshi

Said Jamaal Ibn Fareehaan al-Haarithee in al-Ajwibatul-Mufeedah (p. 92), “Said al-Mawdoodee in his book Rasaa‘il wa Masaa‘il (p. 57), published in 1351H,“The Messenger of Allaah (sallAllaahu ’alayhi wa sallam) used to think that the Dajjaal (Anti-Christ) would come out in his time, or close to his time. However, 1350 years passed away and many long generations came and went, yet the Dajjaal did not come out. So it is confirmed that what the Prophet (sallAllaahu ’alayhi wa sallam) thought did not prove true!!”And he added to the edition published in 1362H,“Indeed, 1350 years have passed…yet the Dajjaal has not come out, so this is the reality.”So this is clear rejection of the emergence of the Dajjaal, whose emergence has been narrated concurrently (tawaatur) in authentic ahaadeeth.

And he said (p. 55),“It is confirmed that everything which is related in the ahaadeeth of the Prophet (sallAllaahu ’alayhi wa sallam) concerning the Dajjaal is the opinion and analogical deduction of the Prophet (sallAllaahu ’alayhi wa sallam), and it is a doubtful misgiving from his affair.”So is this not a rejection of the Dajjaal? Is this not a denial of the narration of the Messenger (sallAllaahu ’alayhi wa sallam), about which Allaah said,“And he does not speak from his own desire. It is revelation inspired to him.” [Sooratun-Najm 53:3-4]

And he says in Arba’ah Mustalahaatul-Qur‘aanil-Asaasiyyah (p. 156),“Allaah the Glorified commanded him (sallAllaahu ’alayhi wa sallam) in Sooratun-Nasr to repent to his Lord due to what emanated from him in deficiencies and shortcomings in distributing the shares.”Was not what Allaah described His Prophet (sallAllaahu ’alayhi wa sallam) from the Attribute of al-’Uboodiyyah, which is from the most complete of human attributes sufficient for him? So He – the Sublime and Exalted - described him like that in many of the aayaat from His Book! Where is he from the statement of the Messenger (sallAllaahu ’alayhi wa sallam) in the hadeeth of the three people who asked about his worship – and it is as if he is discussing this very affair – he said, “As for me, then I fear Allaah more than any of you…” To the end of the hadeeth.

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.

Who was Abul Alaa Maududi?

Abul Alaa Maududi (1903-79) was the founder of an Islamic sect in Pakistan called Jama'at-i Islami.Maududi was what is now being termed a "contemporary Islamic revivalist thinker." After originally opposing the formation of the nation state of Pakistan, he eventually accepted it during the 1940s, when he began a decades-long effort to dominate it.Maududi wrote much about society, economy, and politics. He was a free thinker who helped introduce the dividing ideology of hizbiyyah (strict loyalty to a particular group or party) to the common masses.

Concentrating on issues of social justice, Maududi promoted un-Islamic revolutionary modes of thought which led him to have a distorted view of Islam as being primarily a political system. Overlooking Islam's fundamentals such as teaching tawhid (true monotheism) and the pillars of the religion such as understanding the realities of the testimony of faith, praying, giving charity, fasting and making Hajj, Maududi spoke in an exaggerated manner concerning the aspect of rulership in Islam.Speaking about desiring authority in the land, Maududi said,"So without the desire for authority, there is no meaning for calling to a particular philosophy, and there is no meaning for what is lawful and what is forbidden, nor for the prescribed laws."1Maududi said this, even though the Prophet of Islam (may Allah raise his rank and grant him peace) clearly forbade desiring positions of authority, because craving after authority corrupts absolutely.

He said,"Do not ask for leadership, since if you are given it having requested it, then you will be left alone to discharge it, but if you are given it without requesting it, you will be helped (by Allah) in it."2Maududi even went a step further by claiming that the principal goal of all of the Prophets was to establish a state:"Therefore the goal aspired for in the messengership of the Prophets in this world did not cease to be the establishment of the Islamic government upon the earth."3Although orthodox Islam considers this to be an important matter, it does not consider this to be from the pillars of Islam that were mentioned in the source texts of the religion. Hence, it is a great error to overlook the true call of the Prophets while making the false claim that the principle goal which they aspired for was to establish an Islamic state.

Maududi used to base his conclusions upon intellectual and political analogies and deductions as opposed to returning to the textual sources of the religion understood by the early Muslims as a source of guidance. Consequently, he was oblivious to the polytheism, religious innovations and superstitions that were rampant in his political party and native homeland. Furthermore, he fell into the grave error of reviling some of the Prophets and the righteous companions of the last Prophet (may Allah raise his rank and grant him peace).His extremism in those things related to politics led him to compare the Prophet Joseph to Mussolini! Disregarding the honour of the Prophets of Allah, Maududi said the following about Joseph:"This (his request to become the custodian of Egypt) was not a demand to be the Minister of Finance only, as some people understand, this was not a demand of the ministerial office of finance only, but a demand for dictatorship. As a result, this position which Sayyidinaa Yusuf (Joseph) got is almost the same which Mussolini enjoyed in Italy in these days."4

1 Abu Alaa Maududi, Tajdeedud-Deen, p. 32-33.

2 Muslim (no. 4692)

3 Abu Alaa Maududi, Tajdeedud-Deen, p.34.

4 Tafheemaat, Part II, p.122, 5th edition. - abridged from the book: The 'Wahhabi' Myth.

Further References:

The Murder of History by K.K. AZIZ published by Vanguard Press Lahore, Pakistan.

A reappraisal of Maudoodi's ideas By Ali Usman Qasmi .Appeared in Encounter Daily Dawn Karachi.

'Meri Rafaqat Ki Sargazasht; Maulana Maudoodi kay sath meray shab o roz. By Maulana Manzoor Ahmed Naimani.

MMA and the NSC By A.R. Siddiqi The writer is a retired brigadier of the Pakistan Army.

ASBAQ-E-TAREEKH by Maulana Waheeduddin Khan {New Delhi India}.

PROFILES OF INTELLIGENCE by Brigadier Syed I. A. Tirmazi, SI (M).

The Vangaurd of the Islamic Revolution - The Jama‘at-i Islami of Pakistan Seyed Vali Reza Nasr UNIVERSITY OF CALIFORNIA PRESS Berkeley · Los Angeles · London;brand=ucpress


Aamir Riyaz said...

To judge a person we must assess him in totality.Mawlana Mawdoodi was a great scholar of Islam.He never compromised his thoughts in any circumstance even when he was awarded capital punishment.He proved himself a true lover of Allah and his prophet(pbuh)and sacrificed his whole life in the cause of Islam.You have mentioned so many quotes from his books without proper background.This is a tactual gimmick , being used by intellectual jugglers for centuries.Khilafat o malookiyat is an authentic book on previous islamic history.Maulana mawdoodi didnt wrote a single word without proper islamic reference.Should we close our eyes toward early islamic incidents or examine it with open mindness and logical reasoning.If we do not do this then how can we satisfy and refute the unbelievers who read all this history through direct sources .
Apart from that we should keep in mind that no scholar of Islam is infallible or error less.A man however he may great,may commit mistakes in writing, but it doesn't mean that he becomes disbeliever.The more valuable thing of a person is his intention and entire behavior, not the partly manner.
As for as shiism is concern, befor forming a notion you must read mawdoodis views in tafheemul quran(Specially the commentary on ayate tatheer in sura al ahzab)I can clarify each allegation you framed against this great soul but it will not fruitful for those who know mawdoodi through biased writings and not through his own books and biography directly.

Aamir Mughal said...

Go ahead! Nobody stops you to worship that Pervert Mawdudui.