Monday, October 31, 2011

Imran Khan, Data Gunj Bakhsh (Ali Hujwiri) & Hamid Mir.

Holding political rallies is a democratic right of everybody no matter against whom and on what provided they are abiding by the law of the land, and Imran Khan and his party also have these rights which are given in 1973 Constitution of Pakistan -

[17. Freedom of association:

(1) Every citizen shall have the right to form associations or unions, subject to any reasonable restrictions imposed by law in the interest of sovereignty or integrity of Pakistan, public order or morality.

(2) Every citizen, not being in the service of Pakistan, shall have the right to form or be a member of a political party, subject to any reasonable restrictions imposed by law in the interest of the sovereignty or integrity of Pakistan and such law shall provide that where the Federal Government declares that any political party has been formed or is operating in a manner prejudicial to the soverignty or integrity of Pakistan, the Federal Government shall, within fifeen days of such declaration, refer the matter to the Supreme Court whose decision on such reference shall be final.

(3) Every political party shall account for the source of its funds in accordance with law.]

19. Freedom of speech, etc.

Every citizen shall have the right to freedom of speech and expression, and there shall be freedom of the press, subject to any reasonable restrictions imposed by law in the interest of the glory of Islam or the integrity, security or defence of Pakistan or any part thereof, friendly relations with foreign States, public order, decency or morality, or in relation to contempt of court,[15][commission of] or incitement to an offence. REFERENCE: PART II Fundamental Rights and Principles of Policy Chapter 1. FUNDAMENTAL RIGHTS The Constitution of the Islamic Republic of Pakistan

Dr. Masooduddin Usmani Exposes Blasphemous Barelvis-Deobandis.

However when someone like Hamid Mir and Jang Group "Insert" Spirituality and Religion into cut-throat and dog eats dog Pakistani Politics then he or anybody else must be taken to task and set the record straight that "Politics and Religion" are two separate entities and mustn't be mixed to avoid confusion. Jang Group has again inserted Religion in Imran Khan's Rally in the garb of "Sufism" therefore one must take a quick look in the holes of the claim of Hamid Mir who mentioned Ali Hujwiri aka Data Ganj Bakhsh for Imran Khan to grab "Quick Barelvi Support/Votes", please do keep in mind that Data Ganj Bakhsh was a Sunni Muslim and probably follower of Hanafi Fiqh and also keep in mind that Data after his death was buried in Shrine (Plastered Grave) and do keep in mind while reading some Facts about Data Ganj Bakhsh's Alleged "Services for Spreading Islam (read Sufism)

Monday, October 31, 2011, Zil Hajj 03, 1432 A.H.

Allama Iqbal Meeting with Data Ganj Bakhsh After Data Ganj Bakhsh's Death in 1919 (after 800 years of Data's Alleged Death)


How Ali Hajweri aka Data Ganj Bakhsh "ended up" in Lahore

Brazen Blasphmey were committed by Abul Hassan Ali Ibn Usman al-Jullabi al-Hajvery al-Ghaznawi (ابوالحسن علی بن عثمان الجلابی الهجویری الغزنوی) or Abul Hassan Ali Hajvery (sometimes spelled Hujwiri, Hajweri, Hajveri), also known as Daata Ganj Bakhsh (Persian/Punjabi: (داتا گنج بخش) (which means the master who bestows treasures) or Daata Sahib (Persian/Urdu: (داتا صاحب), from a book Emaan-e-Khalis by Late. Captain (R). Dr Masooduddin Usmani

If we cannot construct anything on the grave then how can Shrines exist (Ali Hajweri aka Data Ganj Bakhsh included), and when there is no existence of Shrines, where is the question of visiting it.

Clarification of Ahnaf's use of words:

Haram: This is something that is forbidden by Quran, or Hadith Mutawatir or Mashur, and his author is a sinner by doing this action.

Makruh Tahrimi: That is something that is like Haram in punishment, meaning his author is a sinner by doing this action. The only difference is that this forbiddance is established by Khabar Ahad. So for Ahnaf, wearing gold and silk for men, doing Nikah of Tahlil (for the purpose of making woman legal to the first husband) are Makruh Tahrimi as they are forbidden by Khabar Ahad and not by Quran or Hadith Mutawatir.

Makruh Tanzihi: This is the forbiddance whose author is not sinful, yet leaving this action will give reward, like eating and drinking standing or other actions. 

When Ahnaf mention the word Makruh in an absolute way, then mean it is Makruh Tahrimi. Ibn Abidin said in his "Radul Muhtar", Matlab fil Karahiyah At-Tahrimiyah wa Tanzihiyah:

"The Makruh in this chapter is of two types, one of them is the Makruh Tahrimi and it is the one intended when mentioned in an absolute way"

And this has also been mentioned in "Fathul Qadir" of ibnul Humam v 2 p 114.

So whenever Ahnaf say that for Imam Abu Hanifah, a matter is Makruh, it will mean it is Makruh Tahrimi, unless it is specified that it is Makruh Tanzihi. And also we see than many scholars .

Muhammad ibnul Hasan Ash-Shaybani wrote in his "Kitab ul Athar", Bab Tasneemul Qubur wa Tajsisuha:

"And we do not see that one should add more (mud on the grave) than what came from it, and we consider it Makruh to do Tajsis (plastering of the grave) or to coat it with clay or that a mosque should be established upon it or that something should be written on it, and using baked bricks to built on it or to be put inside the grave is Makruh, and we do not see any wrong in sprinkling water on it, and this is the saying of Abu Hanifah (rah)"

Mahmud Al-Alusi said in his "Ruh ul Ma'ani" v 15 p 238:

"There is consensus on the fact that among the greatest forbidden matters and cause of Shirk is to pray close to them (graves) and to take them as places of worship (mosques), or to build upon it, and it is obligatory to rush to destroy them (mosques built on graves) and to desDhirar,troy the domes that are on the graves, as they are worse than the mosque of because they are built in disobedience to the Prophet (saw), and it is obligatory to remove the torches and lamps that are on graves, and it is not permissible to make a Waqf of them and vows upon them"

Mahmud Al-Alusi said about the story of Kahf and people who base on it to justify building on graves of saints:

"And people have taken this as a proof for permitting building on graves of saints and turning them into mosques and praying in them�This saying is pure falsehood, corruption and evil. Ahmad, Abu Dawud, At-Tirmidhi, An-Nasai, ibn Majah narrated from ibn Abbas that the Messenger of Allah (saw) said: "May Allah curse the women visiting graves, those who make graves upon them and put lamps upon it"

Al-Marghinani said in his "Hidayah" v 2 p 100:

"And it is Makruh to use bdingaked bricks and wood, because this enters in the ruling of buil"

Ibnul Humam said in his "Fath ul Qadir", explanation of "Al-Hidayah":

"Abu Hanifah (rah) considered it Makruh to build on graves, even if they are not known with signs, and Abu Yusuf (rah) considered it Makruh to put any writing on it because of what Jabir, may Allah be pleased with him, narrated from the Prophet (saw): "Do not perform Tajsis (plastering) of graves, do not build over them, do not sit and write on them"

Ibnul Humam said about the Hadith of 'Ali that the Prophet (saw) ordered him to level graves:

"This is because of what they used to do like elevating graves and building beautiful and elevated constructions over them"

'Abdullah ibn Ahmad An-Nasafi sais in his "Kanz ud Daqaiq" v 2 p 194:

"They (graves) should not be elevated nor plastered"

Ibn Nujaym said in explanation in his "Bahr ur Raiq":

"Because of the Hadith of Jabir that the Messenger of Allah (saw) forbade to do Tajsis (plastering) of graves, to sit on them, to build over them and write on them"

Qadhi Khan said his "Fatawa" v 1 p 93:

"And graves should not be plastered because of what is reported from the Prophet (saw) that he forbade Tajsis (plastering), Tafdid (putting silver on it), building over the grave�because of what is narrated from Abu Hanifah (rah) that graves should not be plastered nor coated with clay, nor any construction should be elevated on it."

It is written in "Fatawa Alamgiri" v 1 p 166:

"And the grave should be made convex from a hand span, and it should not be made in square form nor plastered, and there is no harm in sprinkling water on it, and it is Makruh to build on graves, to sit or sleep on them"

Al-Hasakafi said in his "Durul Mukhtar" v 1 p 125:

"And they (graves) should not be plastered because of its forbiddance (nahi)"

Ibn 'Abidin said in his "Radul Muhtar" v 1 p 601:

"As for building on them (graves), I have not seen anyone allowing this"

Al-'Ayni said in his "Binayah Sharh Hidayah":

"And they should not be coated with gypsum, nor should there be any construction over it, because this is for solidification and beautification"

Al-Kasani said in his "Badai" v 1 p 372:

"It is narrated from the Prophet (saw) that he forbade that there should any resemblance between graves and populated areas, and baked bricks and wood are for populated areas."

Qadhi Ibrahim Al-Halabi said in "Halabi Al-Kabeer" p 599:

"It is Makruh to do Tajsis (plastering) of graves, and to coat them with clay, and this is what the three Imams (Abu Hanifah and his two students Abu Yusuf and Muhammad ibnul Hasan) said because of what Jabir narrated�and from Abu Hanifah, it is Makruh to build on them constructions like houses or domes or similar to them because of the precedent Hadith"

Siraj ud Din said in his "Fatawa Sirajiyah" p 24:

"It is Makruh to build on graves"

Abu Layth As-Samarqandi said in his "Fatawa Nawazil" p 82:

"It is Makruh to do Tajsis of graves, to coat them with clay, to build on them, to write on them or to mark them by putting a sign on them"

Ahmad ibn Muhammad Al-Qaduri said in his "Qaduri" p 60:

"And using baked bricks and wood is Makruh"

Abu Bakr ibn 'Ali al-Haddad said in his "Jawahir An-Nayrah" v 1 p 133:

"It is Makruh to coat graves with clay and to do Tajsis (plastering) of them, to build on them, to write on them because of his (saw) saying: Do not do Tajsis of graves, do not build on them and do not sit on them"

'Ubaydullah ibn Mas'ud said in his "Sharh Wiqayah" v 1 p 240:

"And using baked bricks and wood is Makruh"

At-Tahtawi wrote in his explanation of "Maraqi Al-Falah" p 335:

"The three (Abu Hanifah and his two students) said that they (graves) should not be plastered because of the saying of Jabir that the Messenger of Allah (saw) forbade�And the forbiddance of the Prophet (saw) indicates that what they have mentioned is Makruh Tahrimi"

Sayid Murtadha Az-Zubaydi said in his "'Uqud Al-Jawahir Al-Munifah" v 1 p 103:

"The Bayan of the narration shows that it is Makruh to do Tajsis (plastering of graves)"

As-Sarkhasi wrote in his "Mabsut" v 2 p 62:

"He forbade doing Tajsis of graves"

Qadhi Ibrahim Al-Hanafi said in his "Majalis ul Abrar" p 129:

"And the domes built on graves, it is obligatory to destroy them because they have been built in disobedience and opposition to the Messenger (saw) , and every construction that is built in disobedience and opposition to the Messenger (saw) deserves more to be destroyed than the mosque of Dhirar."

Ala ud Din As-Samarqandi said as mentioned in "Tuhfatul Fuqaha" v 1 p 400:

"The Sunnah concerning the grave is that it should be convex, not in a square form, it should not be coated with clay, nor plastered, and Abu Hanifah consider it Makruh to build on graves"

Hasan Ash-Shurunbulali wrote in "Nur ul Idah" p 153:

"And baked bricks and wood is Makruh�and it is forbidden (Haram) to built on graves for beatification and Makruh if it is for solidification after burial"

Qadhi Thanaullah PaniPati wrote in his "Ma la Buda Minhu" p 67:

"And what is done at graves of saints, building elevated constructions, illuminating lamps, and similar matters are Haram or Makruh"

Mulla Ali Qari wrote in his "Mirqat" v 1 p 414 about the Hadith mentioning innovation of misguidance:

"And this is what the Imams condemned like the building on graves and their Tajsis (plastering)"

So these quotations are clear that the Madhab of Abu Hanifah is that it is forbidden to plaster graves, to build domes on them.
Abu Hanifah(rah) forbiding plastering graves and building over it FIAQ HANAFIYA ON PLASTERING GRAVES

Sufism aur Islam (Hidden Truth) Tausif ur Rahman Part 1 of 7

Sufism aur Islam (Hidden Truth) Tausif ur Rahman Part 2 of 7


Sufism aur Islam (Hidden Truth) Tausif ur Rahman Part 3 of 7


Sufism aur Islam (Hidden Truth) Tausif ur Rahman Part 4 of 7


Sufism aur Islam (Hidden Truth) Tausif ur Rahman Part 5 of 7


Sufism aur Islam (Hidden Truth) Tausif ur Rahman Part 6 of 7


Sufism aur Islam (Hidden Truth) Tausif ur Rahman Part 7 of 7


Quotes on Sufi Thoughts are taken from "Burhan" A dissertation in which contemporary religious thoughts have been critically analyzed by Javed Ahmad Ghamidi

Friday, October 28, 2011

Real & Ugly Face of Jamat-e-Islami - 4

Zia ul Haq met JI Chief Mian Tufail Mohammad for 90 minutes the night before Bhutto was hanged. The following day, the JI supporters took to the streets to celebrate Bhutto’s death. JI saved tons of US dollars but also tried to save US enemy No.1 Khalid Sheikh Mohammad, the mastermind of 9/11, who was arrested from the residence of a JI leader in Rawalpindi. --- February 10 The Offence of Zina (Enforcement of Hudood) Ordinance 1979, (or, simply, the Hudood Ordinance), has been promulgated and a system of "Islamic" punishments is introduced. The punishment for adultery by a married person is stoning to death, while 100 lashes will be awarded to an unmarried person accused of the crime. Those making false allegations regarding adultery will be awarded 80 lashes and disqualified from giving testimony in future. Minors may also be convicted for committing adultery or rape under this ordinance, and punished with imprisonment and lashes. The punishment for drinking is 80 lashes; for the theft of imperishable property equal to 4,457 grams of gold or more, one hand is to be amputated. All these punishments are to be carried out in public. Incidents of rape have increased following the promulgation of the Hudood Ordinance, apparently because the law does not distinguish between rape and adultery. Moreover, proof of rape requires the evidence of "four adult, pious and religious male Muslims." It being quite unlikely for such people to always be present at the scene of the crime, several victims have already been charged with adultery, their complain of rape being taken as a "confession to have had sexual intercourse." The law does not even exempt minor girls from punishment, and some children convicted for adultery are reported to be as young as nine. Apr 3 Mian Tufail Mohammed, Amir Jamaat-e-Islami, assures General Zia that Bhutto's execution will not lead to law and order crisis. REFERENCE: 1979 The Chronicle of Pakistan Compiled by Khurram Ali Shafique  REFERENCE: Hudood Ordinance Source: Women of Pakistan: Two Steps Forward, One Step Back? By Khawar Mumtaz and Farida Shaheed (1987). Vanguard Books, Lahore  Opportunism Jamaat-style by Waseem Altaf ONLINE ISSUE NO. 44 APRIL 1, 2011 

Funeral of Jinnah wasn't necessary

Mian Tufail Muhammad ki Shakhsiyat


Professor Ghafoor Ahmad of Jamat-e-Islami was a Federal Minister Production Industries in General Zia Martial Law Cabinet [1978-1979] [Reference Cabinet Division Pakistan] On August 23 1978 following person inducted in General Zia Cabinet: - 1- Ghulam Ishaq Khan [Later dismissed two elected government in Pakistan one at the behest of General Aslam Beg in 1990] - 2 - A.K.Brohi, 3 - Mahmood Haroon, 4 - Mohammad Khan Junejo, 5 - Sharifuddin Pirzada, 6 - Mohammad Ali Hoti 7 - Professor Ghafoor Ahmad (Jamat-e-Islami) [From 2002-2007 under MMA Professor Sahab was part of an alliance which shared government with Mr Musharraf's Martial Law] - You may find many names in the post/link below who also served in General Musharraf’s Martial Law. REFERENCE: High Treason Cases against Pakistani Military Dictators & Collaborators/Abettors

Professor Abdul Ghafoor of Jamaat-e-Islami Exposed by Kamran Shahid about ISI & IJI


The war in Kashmir is not jihad (May 1948; quoted in M. Sarwar, Maulana Maududi ki Tahrik-I-Islami, Lahore, 1956, pp. 331-332). Haider Farooq Mawdudi on Mawdudi and Jamat-e-Islami after Mawdudi.  Question: But the ‘Jamaat’ of your father, Maulana Abdul Ala Mawdudi declares it as ‘Jihad’.

Answer: Now, this is no more the ‘Jamaat’ of my father, this is now the ‘Jamaat’ of Qazi Hussain Ahmad. My father had categorically refused to accept the ongoing violence in Kashmir as ‘Jihad’.

Question: Haider Sahab, Maulana Mawdudi was a giant personality and a great religious scholar. We should talk about present scenario. Jamaat-e-Islami is still spending a lot on ‘Jehad-e-Kashmir’ also rendering sacrifices?

Answer: Yes, presently the situation is such that Jamaat receives Rs. 60,000/- for every militant killed in Kashmir out this, only 15,000-20,000/- are being given to the families of the martyrs, while as the remaining amount is eaten up by the JEI leaders themselves who have opened a factory of martyrs. JEI leaders have made money by getting others children killed. As far as they themselves are concerned, no son of Qazi Hussain Ahmad was killed either in Afghanistan or Kashmiri, ‘Jihad’ and his children are leading a luxurious life while studying in the United States.


JI Ameer Syed Munawar Hassan has no sense of History & Facts.


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. JI sees Taseer’s assassin in ‘seventh heaven’ Wednesday, January 05, 2011 By Shamim Bano Karachi

Fareed Paracha & Jamat-e-Islami Misquote/Distort Quran on Samaa TV & Commit Blasphemy


A BRIEF HISTORY OF THE MAWDUDI CALAMITY (BY Late. Moulana Muhammad Yusuf Binnori)

In order to master any subject, it is incumbent that one remain in the company and benefit from the master of that subject. It is an accepted fact that for any simple or artistic occupation a teacher or even a guide is necessary. Without these even an intelligent and genius cannot reach the desired stage, be it in the fields of engineering, medicine, or any other subject for that matter. For every occupation or trade it is necessary and incumbent that one should at least earn the basics from a teacher. In this manner, when it is necessary to seek knowledge and guidance in materialistic fields, how can it be possible to attain the Uloom of Nubuwwat - teachings of the Ambiyaa (Alayhis salaam) - and the intricacies of the Shari'ah without the guidance of a tutor? The sciences of this nature are beyond the grasp of human intelligence. They have reached the Ummah through the Wahi (revelation) of the Almighty, and continues through heavenly training, rearing, divine commands, instructions and guidance. Then in these Divine Sciences the attention and considerations of the tutor and guide; and the practical participation in his company has a more important bearing than words. The attaining of correct thinking, understanding and practical Tarbiyah (rearing#) is more important than only attaining knowledge. On that ground, the longer the companionship of a master, the more benefit and experience one will reap. The more perfect the tutor, the more benefit and excellence will be attained. As the purpose of the Uloom-e-Nubuwwat is the guidance of the creation of Allah, in its understanding, there is a strong probability, through the enmity of the accursed Shaytaan, to be led astray. The Shaytaan does not interfere where one strives to attain perfection in material aspects. The Shaytaan sits in comfort. He does not need to interfere, nor is it necessary for him to show his enmity. However, where the hereafter and religion are concerned, the Shaytaan becomes restless in creating mischief. He uses his strength in every possible manner, where success and Hidaayat may be turned into ruin and to cause deviation from the straight path. The greatest asset of the accursed Iblis is 'Talbis', that is to mix the truth with falsehood in such a manner, that where a thing outwardly appears to be beneficial, in reality it becomes a source of wrong doing and detriment. Then too, bearing in mind that the tricks of the human Nafs supercedes this, it is human nature to be arrogant, haughty, deceptive, show-off and have love for rank and high status. These are such diseases that it is difficult to eradicate them even after lengthy training and discipline. A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

Javed Ahmad Ghamidi PRAISES Mawdudi - 1 (Aaj TV)

For this reason, it is incumbent to remain in the companionship of a master for quite some time, in order to save oneself from the effects of the Shaytaan. If Allah's grace and mercy are present, then surely one reforms, otherwise, the human just wanders around in the desert of knowledge and intellectualism. After studying the Educational History of the world, this point becomes very clear that all the mischief and chaos that were created, were all at the hands of intellectuals and geniuses. During the period of Ilm (knowledge) a greater portion of Fitna (mischief) appeared by the way of Ilm. Even among the Ulama-e-Haqq, many geniuses due to their sharp intelligence ad accentricity became victims of their wrong thoughts and ideas. This fact became evident that by completely relying on their own acuteness and flowing intellect, they became entangled in Ilm Kibr (educational arrogance), and self-conceited of their own views. They were not fortunate enough to undergo a beneficial amount of spiritual training. As a result, this led them to great lengths. In our times, there exist many such examples. Since thy possess Ilmi acumen and, as many a time they say or write excellently, they become a cause for additional Fitnah. Those individuals who were not fortunate enough to attain a deep knowledge or a spiritual training, easily become their adherents and quickly begin supporting and endorsing their new ideologies. The Shaytaan is always busy in his occupation. A personality that may be of use to guide and direct the Ummah, becomes a means of deviation and ruin for the Ummah. There are examples of these in every era. Imaam Ghazzaaliy (Rahmatullaah Alayhi) has written in his 'Maqaasidul Falaasifah' that after observing the correctness in the elementary and mathematical sciences of the Greeks, the people began to accept all their teachings as correct. They accepted the teachings of the Greeks even in the subjects of Theology and natural philosophy, which led they astray. These words of Imaam Ghazzaaly are very suprising and true. The Shaytaan finds in these situations an ideal opportunity to lead people astray. Well, when the very learned, geniuses and capable can become entangled in such Fitnahs, then those personalities who possess very little Ilmi capabilities and have a tremendous ability to write, and are quick witted and intelligent, but void of a spiritual training under an accomplished master they very quickly become engulfed in self-counceitedness and begin to degrade the Ummah. All the scholarly researches of the Ummah are despised; all the great deeds of the Salafus-Saaliheen are made a joke of and a laughing stock; and by criticising every personality from beginning till the end, falls in deep and dangerous pit, becoming a means of leading all humanity into destruction. Among such people today is a famous personality by the name of Janab Abul-A'ala Maududi Saheb, who was acute and quick witted since childhood, but was troubled by economic difficulties. In the beginning he was employed by the Medina Periodical at Bijnor. Thereafter, he was attached to the 'Muslim', a magazine of the Jamiat Ulama-e-Hind. After a few years, he was employed by the 'Al-Jamiat', Delhi, a journal of the Hamiat Ulama-e-Hind, which was then probably published every third day. His articles captioned, 'Tarikh ke Jawaahir Paaro' appeared with great lustre. In this manner, Maududi Saheb was trained as a writer by Mawlana Ahmad Saeed Saheb. After the death of his father, Maududi Saheb was unable to complete his studies, but had to leave studies during the early Arabic primary stages, nor was he fortunate enough to attain a secular education. He later studied English and attained some competence in it. He greatly benefited from the books, magazines and writings of reputable authors of those days. His writing ability increased by the day. Unfortunately, he was unable to benefit from any religious institution, neither became a graduate of modern education, nor did he gain the company of an experienced and proficient Aalim of the Deen. He has admitted this in an article published during the era of United India in reply to some question posed to him by Mawlana Abdul-Haq Madani Muradabadi. He was unfortunate to experience the company of Niyaaz Fatehpuri, an atheist and infidel. A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

Javed Ahmad Ghamidi PRAISES Mawdudi - 2 (Aaj TV)

By this association and friendship many incorrect tendencies and inclinations were adopted. In 1933 he began publishing the 'Tarjumanul Quraan' fro Hyderabad, Dacan, wherein he published spending articles. Some Ilmi and literary things began to appear using the best style and methods. At that time, the political situation in the country was very shaky. The movement to free India was in its decisive stages. The best intellectuals of the country were involved in the freedom struggle of India from the British. Mawdudi Saheb adopted a different stand from the rest and engendered the cry of 'Iqaamat Deen' and 'Hukumate Ilaahiyya'. He strongly and forcefully criticised all the factions involved in seeking the freedom of India. His simple and innocent pnygyrists thought that Mawdudi Saheb was the last straw for the valuable Deen. As a result, very quickly praises began to be showered upon him from the pens of Mawlana Sayyid Sulaymaan Nadwi, Mawlana Manaazir Ahsan Gilani and Mawlana Abdul-Majid Daryabadi. Evidently, at that time Mawdudi Saheb was only a name of an individual. As yet, he had no missionary aim, nor an association or movement. Due to his forceful writings and statements, some among the Ahle Haqq began having great hopes in him. By virtue of his preparedness and through the encouragement of Chaudri Muhammad Niyaaz, the foundation of Darul Islam was laid in Pathankot. The Muslim League and Congress began to be degraded. Such articles were written by him, as well as book on the political turmoil of the time appeared whereby he began receiving praises from his followers. The political causes stimulated its acceptance. A meeting was held in Lahore, and the foundation of his Imaarat was formally laid. A speech prepared by him was read out, wherein the duties of a present-day Ameer were outlined. Among the participants were also such famous personalities as Janab Mawlana Manzoor Nu’maani, Mawlana Abul-Hassan Ali Nadwi, Mawlana Amin Ahsan Islaahi and Mawlana Mas’ud Aalam Nadwi. Mawdudi Saheb was elected the Chief Ameer and the abovementioned four personalities were elected deputy Ameers. The Jamaat Islami formally came into existence. Its constitution and charter were published. The public looked forward to it, and from every side hopes began to be attached. Six months had not passed by when Mawlana (Manzoor) Nu’maani Saheb and Mawlana Ali Mia Saheb (Abdul Hasan) resigned. A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

Javed Ahmad Ghamidi PRAISES Mawdudi - 3 (Aaj TV)

They had observed his Ilmi deficiencies and lack of sincerity. They were unable to continue their relationship. These gentlemen kept silent and did not inform the Ummah openly and clearly about their reason for disassociating themselves. I was at that time teaching at Jamia Islamia Dabhel. I enquired from these two personalities about their reason for quitting. They said many things, but no satisfactory clarification was given. I understood the view of Marhum Mawlana Mas’ud Aalam and Mawlana Amin Ahsan Islaahi were quire similar as far as beliefs and conduct were concerned. Hence, they remained for some time as Mawdudi Saheb’s right hand men. Mawlana Mas’ud Aalam assisted through the medium of Arabic literary writings and magnificently translated into Arabic the writings of Mawdudi Saheb. He also trained a few pupils in this field. Mawlana Islaahi through his special style and way assisted the Mawdudi moveent, a few excellent books were written on communism and a few other subjects, i.e. interest, alcohol, Purdah, etc. A few good books were also written for the modern youth. Some worthy articles were published in the ‘Tafheemaat and Tanqeehaat’. Ways and means were adopted to impress the Arabs, especially the Shaykhs of Saudia Arabia. A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat'  

lekin 1st february 2011 p1

Successful strategies were adopted. All those writings that were contributed by Mawdudi Saheb’s associates were published in such a manner as if all these writers were indebted to him. As a result, the personality of Mawdudi Saheb gained fame. He reaped fame from the writings of his associates. He is incapable of composing in Arabic or English. The names of translators do not appear on his books that are translated in other languages. It is not mentioned that this book is translated by Ma’ud Aalam or Aasim Haddaad. People get the notion that this literally intellectual of the Urdu language, is also an Imaam of the Arabic language. A short period has passed when Mawlana Gilani Saheb and Sayyid Sulaymaan Nadwi Saheb became aware and foresaw its detrimental effect; that these writings were a means of creating a new Fitnah. He (Mawlana Gilani) ceased to address him by the titles conferred on him, such as ‘Mutakallim e Islam’, etc. Mawlana Gilani Saheb wrote critical articles under the headings of ‘Khaarijiyyate Jadidah’ in Mawlana Daryabadi’s ‘Sidqe Jadid’. Mawlana Sayyid Husain Ahmed Madani Saheb was perhaps the first among the Ulama who pinpointed this Fitnah in his correspondence. Gradually, other Ulama began to air their views. Shaykhul Hadith Mawlana Muhammad Zakariyyah Saheb studied all the available printed Mawdudi literature and wrote a valuable booklet on this subject. It is regretted that this booklet has not been printed yet. In this connection, an Ustaadh of Madrasah Mazaahirul Uloom, Saharanpuri, Mawlana Zakariyya Quddusi Saheb became inclined towards Mawdudi Saheb. Taking this into view and trying to correct him, Shaykhul Hadith Saheb wrote a letter to him, explaining all Mawdudi Saheb’s errors and incorrect interpretations of the Deen. A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

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

I admired many things about Mawdudi Saheb and detested many. For a long time I did not wish to degrade him. I felt that from his innovated style of presentation, the modern generation could benefit. Although at times such compositions appeared from his that it was not possible to endure it, but taking into consideration the Deeni well-being, I tolerated it and kept silent. I did not forsee that this Fitnah would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new bud would keep on blossoming and indecent words would be used regarding the Sahaaba Kiraam (Radhiallaahu Anhum) and the Anbiyaa (Alayhimus salaam). Later on, such things appeared daily in the ‘Tafhimul Qur’aan’. A Brief History of the Maududi Calamity Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' 

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


Deobandi Fatwa Against Mawdudi and Jamat-E-Islami

Deobandi Fatwa Against Mawdudi and Jamat e Islami