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

The Jamat-i-Islami was also opposed to the idea of Pakistan which it described as Na Pakistan (not pure). In none of the writings of the Jama'at is to be found the remotest reference in support of the demand for Pakistan. The pre-independence views of Maulana Abul Ala Maududi, the founder of the Jamat-i-Islami were quite definite: "Among Indian Muslims today we find two kinds of nationalists: the Nationalists Muslims, namely those who in spite of their being Muslims believe in Indian Nationalism and worship it; and the Muslims Nationalist: namely those who are little concerned with Islam and its principles and aims, but are concerned with the individuality and the political and economic interests of that nation which has come to exist by the name of Muslim, and they are so concerned only because of their accidence of birth in that nation. From the Islamic viewpoint both these types of nationalists were equally misled, for Islam enjoins faith in truth only; it does not permit any kind of nation-worshipping at all. [Maulana Maududi, Nationalism and India, Pathankot, 1947, p-25]

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


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

Real Face of Mawdudi and Jamat e Islami by Maulana Manzoor Naimani

Maulana Maududi was of the view that the form of government in the new Muslim state, if it ever came into existence, could only be secular. In a speech shortly before partition he said: "Why should we foolishly waste our time in expediting the so-called Muslim-nation state and fritter away our energies in setting it up, when we know that it will not only be useless for our purposes, but will rather prove an obstacle in our path." [Reference: The Process of Islamic Revolution, 2nd edition, Lahore 1955, p-37]

Jamat e Islami is involved in Mehran Bank Scandal



Deobandi Fatwa Against Mawdudi and Jamat-E-Islami

Paradoxically, Maulana Maududi's writings played an important role in convincing the Muslim intelligentsia that the concept of united nationalism was suicidal for the Muslims but his reaction to the Pakistan movement was complex and contradictory. When asked to cooperate with the Muslim League he replied: "Please do not think that I do not want to participate in this work because of any differences, my difficulty is that I do not see how I can participate because partial remedies do not appeal to my mind and I have never been interested in patch work." [Reference: Syed Abul Ala Maududi, Tehrik-i-Adazi- e-Hind aur Mussalman] (Indian Freedom Movement and Muslims), pp 22-23

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

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

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

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

Real Face of Khilafat O Malokiyat by Hafiz Salahuddin Yousuf

He had opposed the idea of united nationhood because he was convinced that the Muslims would be drawn away from Islam if they agreed to merge themselves in the Indian milieu. He was interested more in Islam than in Muslims: because Muslims ...were Muslims not because they belonged to a communal or a national entity but because they believed in Islam. The first priority, therefore, in his mind was that Muslim loyalty to Islam should be strengthened. This could be done only by a body of Muslims who did sincerely believe in Islam and did not pay only lip service to it. Hence he founded the Jamat-i-Islami (in August 1941). However, Maulana Maududi's stand failed to take cognizance of the circumstances in which the Muslims were placed at that critical moment. [Reference: Ulema in Politics by Ishtiaq Hussain Qureshi , p-368]

Blasphemous Jamat-E-Islami and Mawdudi

Several Leading Founding Fathers of Jamat-e-Islami i.e. Late. Maulana Manzoor Naimani, Masood Alam Nadvi, Mawlana Wahiduddin Khan [alive and over 80 in Azam Garh UP India] resigned from Jamat-e-Islami due to Mawdudi's Wrong Interpretation of Islam [Ref: Meri Rafaqat Ki Sargazasht - Mawdudi Kay Sath Meray Shab o Roz by Late. Manzoor Naimani and Taabeer Ki Ghalti [a critique on Mawdudi's Islamic Politics and Methodology] by Mawlana Wahiduddin Khan. After partition several leading JI Leaders quit Jamat-e-Islami because Mawdudi/Jamat-e-Islami had decided to enter Politics [Parliamentary Politics/Democracy based on Secular Principle] those who Left after Machi Goth Congregation were Amin Ahsan Islahi, Irshad Ahmed Haqqani and Dr. Israr Ahmed.

Mawdudi Was a Blasphemous Founder of Jamat e Islami

A BRIEF HISTORY OF THE MAUDUDI CALAMITY Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat' In order to master any subject, it is incumbent that one remain in the company and benefit from the master of that subject. It is an accepted fact that for any simple or artistic occupation a teacher or even a guide is necessary. Without these even an intelligent and genius cannot reach the desired stage, be it in the fields or engineering, medicine, or any other subject for that matter. For every occupation or trade it is necessary and incumbent that one should at least learn the basics from a teacher. In this manner when it is necessary to seek knowledge and guidance in materialistic fields, how can it be possible to attain the Uloom of Nubawwat - Teachings of the Ambiyaa Alaihis salaam. - and the intricacies of the Shari'ah without the guidance of tutor? The sciences of this nature are beyond the grasp of human intelligence. They have reached the Ummat through the Wahi (revelations of the Al-mighty, and continues through heavenly training, rearing, divine commands, instructions and guidance. Then in these Divine Sciences the attention and considerations of the tutor and guide; and the practical participation in his company has a more important bearing than words.

Barelvi Fatwa Against Maududi and Jamat-E-Islami by Mufti Abdul Wahab Quadri

A BRIEF HISTORY OF THE MAUDUDI CALAMITY Translation of an editorial by Maulana Yoosuf Banauri in the Rajab 1396 Issue of the 'Bayyinaat'The attaining of correct thinking, understanding and practical Tarbiyah (rearing) is more important than only attaining knowledge. On that ground, the longer the companionship of a master, the more benefit and experience one will reap. The more perfect the tutor, the more benefit and excellence will be attained. As the purpose of the Uloome Nubuwwat is the guidance of the creation of Allah, in its understanding, there is a strong probability, through the enmity of the accursed Shay- taan, to be led astray. The Shaytaan does not interfere where one strives to attain perfection in material aspects. The Shaytaan sits in comfort. He does not need to interfere, nor is it necessary for him to show his enmity. However, where the hereafter and religion are concerned, the Shaytaan becomes restless in creating mischief. He uses his strength in every possible manner, where success and Hidaayah may be turned into ruin and to cause deviation from the straight path. The greatest asset of the accursed Iblis is 'Talbis', that is to mix the truth with falsehood in such a manner, that where a thing outwardly appears to be beneficial, in reality it becomes a source of wrong doing and detriment. Then too bearing in mind that the tricks of the human Nafs supercedes this. it is human nature to be arrogant, haughty, deceptive, showoff and have love for rank and high status. These are such diseases that it is difficult to eradicate them even after lengthy training and discipline.

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

If Allah's grace and mercy are present, then surely one reforms, other-wise, the human just wanders around in the desert of knowledge and intellectualism. After studying the Educational History of the world, this point becomes very clear that all the mischief and chaos that were created, were all at the hands of intellectuals and geniuses. During the period of Ilm (knowledge) a greater portion of fitnah (mischief) appeared by the way of ilm. Even among the Ulamaa E Haq, many geniuses due to their sharp intelligence and eccentricity became victims of their wrong thoughts and ideas. This fact became evident that by completely relying on their own acuteness and flowing intellect, they became entangled in llmi Kibr (educational arrogance), and self-conceited of their own views. They were not fortunate enough to undergo a beneficial amount of spiritual training. As a result, this led them to great lengths. In our times there exist many such examples. Since they possess llmi acumen and, as many a time they say or write excellently, they become a cause for additional fitnah. Those individuals who were not fortunate enough to attain a deep knowledge or a spiritual training, easily become their adherents and quickly begin supporting and endorsing their new ideologies. The Shaytaan is always busy in his occupation. A personality that may be of use to guide and direct the Ummah, becomes a means of deviation and ruin for the Ummah. There are examples of these in every era. Imaam Ghazali Rahmatullahi alaih has written in his 'Maqaasidul Falaasifah' that after observing the correctness in the elementary and mathematical sciences of the Greeks, the people began to accept all their teachings as correct. They accepted the teachings of the Greeks even in the subjects of Theology and natural philosophy, which led them astray. These words of Imaam Ghazali are very surprising and true. The Shaytaan finds in these Situations an ideal opportunity to lead people astray. Well, when the very learned, geniuses and capable people can become entangled in such fitnahs, then those personalities who possess very little llmi capabilities and have a tremendous ability to write, and are quick witted and intelligent, but void of a spiritual training under an accomplished master they very quickly become engulfed in self-conceitedness and begin to degrade the Ummah. All the scholarly researches of the Ummat are despised; all the great deeds of the salaf-us-saaliheen are made a joke of and a laughing stock; and by criticising every personality from beginning till the end, falls in a deep and dangerous pit, becoming a means of leading all humanity into destruction. Among such people today is a famous personality by the name of Janab Abdul A'laa Maududi Saheb, Maududi was born on Rajab 3, 1321 AH (September 25, 1903 AD) in Aurangabad, who was acute and quick witted since childhood, but was troubled by economic difficulties. In the beginning he was employed by the 'Medina periodical at Bijnor. Thereafter, he was attached to the "Muslim', a magazine of the Jamiat Ulama e Hind. After a few years he was employed by the 'Al-Jamiat', Delhi, a journal of the Jamiat Ulama e Hind, Which was then probably published every third day. His articles captioned 'Tarikh ke Jawaahir Paaro' appeared with great lustre. In this manner Maududi Saheb was trained as a writer by Maulana Ahmed Saeed Saheb. After the death of his father Maududi Saheb was unable to complete his studies, but had to leave studies during the early Arabic primary stages, nor was he fortunate enough to attain a secular education. He later studied English and attained some competence in it. He greatly benefited from the books, magazines and writings of reputable authors of those days. His writing ability increased by the day. Unfortunately he was unable to benefit from any religious institution, neither became a graduate of modern education, nor did he gain the company of an experienced and proficient Aalim of the Deen. He has admitted this in an article published during the era of United India in reply to some questions posed to him by Maulana Abdulhaq Madani Muradabadi. He was unfortunate to experience the company of Niyaaz Fatehpuri, an atheist and infidel.

By this association and friendship many incorrect tendencies and inclinations were adopted. In 1933 he began publishing the 'Tarjumanal-Quran' from Hyderabad, Deccan, wherein he published splendid articles. Some llmi and literary things began to appear using the best style and methods. At that time the political situation in the country was very shaky. The movement to free India was in its decisive stages. The best intellectuals of the country were involved in the freedom of struggle of India from the British Maududi Saheb adopted a different stand from the rest and engendered the cry of 'Iqaamate Deen' and 'Hukumate Ilaahiyyah'.

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

Such articles were written by him, as well as a book on the political turmoil of the time appeared whereby he began receiving praises from his followers. The political causes stimulated its acceptance. A meeting was held in Lahore, and the foundation of his Imaarat was formally laid. A speech prepared by him was read out, wherein the duties of a present-day Ameer were outlined. Among the participants were also such famous personalities as Janab Maulana Manzoor No'mani, Maulana Abulhassen Ali Nadwi, Maulana Amin Ahsan Islaahi and Maulana Mas'ud Aalam Nadwi. Maududi Saheb was elected the Chief Ameer and the above mentioned four personalities were elected deputy Ameers. The Jamaa'at e Islami formally came into existence. It's constitution and charter were published. The public looked forward to it and from every side hopes began to be attached. Six months had not passed by when Maulana (Manzoor) No'mani Saheb and Maulana Ali Mia Saheb (Abulhassen Ali Nadwi) resigned.

They have observed his llmi deficiencies and lack of sincerity. They were unable to continue their relationship. These gentlemen kept silent and did not inform the Ummah openly and clearly about their reason for disassociating themselves. I was at that time teaching at Jamia Alma Dabhel. I inquired from these two personalities about their reason for quitting. They said many things but no satisfactory clarification was delivered. I understood the view of Marhum Maulana Mas'ud Alam and Maulana Amin Ahsan Islaahi were quite similar as far as beliefs and conduct were concerned. Hence they remained for some time as Maududi Sahebs right hand men. Maulana Mas'ud Aalam assisted through the medium of Arabic literary writings and magnificently translated into Arabic the writings of Maududi Saheb. He also trained a few pupils in this field. Maulana Islaahi through his special style and way assisted the Maududi Movement. As a result many good writers and assistants joined the movement. A few excellent books were written on communism and a few other subjects i.e. interest alcohol purdah. etc. A few good books were also written for the modern youth. Some worthy articles were published in the 'Tafheemaat and Tanqeehaat'. Ways and means were adopted to impress the Arabs especially the Sheikhs of Saudi Arabia.

Successful strategies were adopted. All those writings that were contributed by Maududi Saheb's associates were published in such a manner as if all these writers were indebted to him. As a result the personality of Maududi Saheb gained fame. He reaped fame from the writings of his associates. He is incapable of composing in Arabic or English. The names of translators do not appear on his books that are translated into other languages. It is not mentioned that this book is translated by Mas'ud Aalam or Aasim Haddaad. People get the notion that this literary intellectual of the Urdu language is also an Imaam of the Arabic language.

A short period had passed where Maulana Gilani Saheb and Sayyid Sulayman Nadwi Saheb became aware and foresaw its detrimental effect; that these writings were a means of creating a new fitnah. He (Maulana Gilani) ceased to address him by the titles conferred on him such as 'Mutakallim e Islam' etc. Maulana Gilani Saheb wrote critical articles under the headings of 'Khaarijiyyate Jadidah' Maulana Daryabadi's 'Sidqe Jadid'. Maulana Sayyid Husayn Ahmed Madani Saheb was perhaps the first among the Ulama who pinpointed this fitnah in his Correspondence. Gradually other Ulama began to air their views. Maulana Muhammad Zakariyya Saheb studied all the available printed Maududi literature and wrote a valuable booklet on this subject. It is regretted that this booklet has not been printed yet. In this connection an Ustaaz of Madrasah Mazaahirul Uloom Saharanpur Maulana Zakariyya Quddusi Saheb became inclined towards Maududi Saheb. Taking this into view and trying to correct him Shaykhul Hadith Saheb wrote a letter to him explaining all Maududi Saheb's errors and incorrect interpretations of the Deen.

This letter has been published in a booklet form titled 'Fitnah Maudu diyyat' (It is now reprinted under the title 'Jama'at Islamiyyah ek lamhah fikriyyah').

I admired many things about Maududi Saheb and detested many. For along time I did not wish to degrade him. I felt that from his innovated style of presentation the modern generation could benefit. Although at times such compositions appeared from him that it was not possible to endure it but taking into consideration the Deeni well-being I tolerated it and kept silent. I did not foresee that this Fitnah would spread world-wide and have a detrimental effect on the Arab world; that every day from his master pen a new bud would keep on blossoming and indecent words would be used regarding the Sahabah Kiraam Ridhwanulla-hi Alayhim and the Ambiyaa Alayhimus Salaam. Later on such things appeared daily in the 'Tafhimul Quraan'.

Now it has become known without doubt that his writings and publications are the greatest Fitnah of the present time notwithstanding a few beneficial treatises that have appeared It is the case of "and the sin of them is greater than their usefulness". (Surah Baqarah 219).

Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfill the demands for the preservation of the Deen with Haq and justice. Wallahu Subhanahu Waliyut-Tawfique.

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 http://pakistanspace.tripod.com/chronicle/1979.htm  REFERENCE: Hudood Ordinance Source: Women of Pakistan: Two Steps Forward, One Step Back? By Khawar Mumtaz and Farida Shaheed (1987). Vanguard Books, Lahore http://pakistanspace.tripod.com/archives/79hudood.htm  Opportunism Jamaat-style by Waseem Altaf ONLINE ISSUE NO. 44 APRIL 1, 2011 http://www.viewpointonline.net/opportunism-jamaat-style.html 

Funeral of Jinnah wasn't necessary

Mian Tufail Muhammad ki Shakhsiyat

URL: http://youtu.be/o8ZOz1IMQW8

Real Face of Khilafat O Malokiyat by Hafiz Salahuddin Yousuf http://www.scribd.com/doc/100571224/Real-Face-of-Khilafat-O-Malokiyat-by-Hafiz-Salahuddin-Yousuf

Real Face of Khilafat O Malokiyat by Hafiz Salahuddin Yousuf

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 http://chagataikhan.blogspot.com/2009/08/high-treason-cases-against-pakistani.html

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

URL: http://youtu.be/oifIkorG5vg

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. http://chagataikhan.blogspot.com/2009/04/haider-farooq-mawdudi-on-mawdudi-and.html  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.

URL: http://youtu.be/G281EOM2r54

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 http://www.thenews.com.pk/TodaysPrintDetail.aspx?ID=23953&Cat=4

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


"QUOTE"

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

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

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

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

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

lekin 1st february 2011 p2

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

lekin 1st february 2011 p3 - 2 / 2

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

"UNQUOTE"

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

Deobandi Fatwa Against Mawdudi and Jamat-E-Islami

Deobandi Fatwa Against Mawdudi and Jamat e Islami http://www.scribd.com/doc/98966337/Deobandi-Fatwa-Against-Mawdudi-and-Jamat-e-Islami

Deobandi Fatwa Against Mawdudi and Jamat e Islami

Asadullah Bhutto & Deobandi Scholars' Fatwa against Jamat-e-Islami & Mawdudi.

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 http://www.thenews.com.pk/TodaysPrintDetail.aspx?ID=23953&Cat=4

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

Jamia Binoria Fatwa on Jamat-E-Islami and Mawdudi http://www.scribd.com/doc/102614051/Jamia-Binoria-Fatwa-on-Jamat-E-Islami-and-Mawdudi

Jamia Binoria Fatwa on Jamat-E-Islami and Mawdudi


"QUOTE"

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.

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.

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.

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.

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.

lekin 1st february 2011 p2

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’.

lekin 1st february 2011 p3 - 2 / 2

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

"UNQUOTE"

http://express.com.pk/epaper/PoPupwindow.aspx?newsID=1101159572&Issue=NP_LHE&Date=20110201

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

Deobandi Fatwa Against Mawdudi and Jamat-E-Islami


Deobandi Fatwa Against Mawdudi and Jamat e Islami http://www.scribd.com/doc/98966337/Deobandi-Fatwa-Against-Mawdudi-and-Jamat-e-Islami

Deobandi Fatwa Against Mawdudi and Jamat e Islami

Deobandi Fatwa against Mawdudi, Jamat-e-Islami & Dirty Role of Javed Chaudhry/Express News

LAHORE, Jan 30: A big rally here on Sunday warned of a long march to Islamabad if the government attempted to amend the blasphemy law. A large number of charged activists of religious parties representing all schools of thought amid tight security marched from Nasser Bagh to Charing Cross on The Mall where leaders of mainstream parties like PML-N, PML-Q, PML-Z and Pakistan Tehrik-i-Insaaf also joined them. They were carrying flags of their respective parties as well as placards and banners inscribed with slogans in favour of blasphemy law and against Pope Benedict, American Congress and European Parliament. Many of them coming from adjoining areas of the provincial metropolis were also chanting slogans seeking release of Mumtaz Qadri, who had killed Punjab governor Salmaan Taseer.

Under the umbrella of Namoos-e-Risalat Tehrik, the religious parties under had been campaigning in the city for the last many days to mobilise the masses. Religious leaders visited various seminaries and some school chains run by religious schools and distributed leaflets to motivate them for joining the rally. Police made tight security arrangements to avoid any untoward incident as all routes leading to The Mall were closed to traffic and pedestrians, causing traffic jams on many city arteries, especially in the downtown area. The people willing to join the rally could enter from the Nasser Bagh or Masjid Shuhada side only after a thorough frisking and moving from walkthrough gates. Security staff was deployed on buildings along both sides of the route from Nasser Bagh to the Charing Cross.

Speaking to the participants, JUI-F chief Maulana Fazlur Rehman announced another rally in Peshawar on Feb 20. He also announced that demonstrations would be held on Fridays to maintain the momentum of the movement till Feb 20. He said the nation could put up with price hike, load-shedding and joblessness but not change in the blasphemy law. He demanded that the government take a clear stance on blasphemy law instead of making vague clarifications. Referring to the incident of killing of three people by a US citizen, he warned the rulers against setting Raymond Davis free without judicial trial, saying the people would take the law into their own hands if the government resorted to any illegal course. He advised Governor Latif Khosa to call on Mumtaz Qadri in prison as he (Khosa) was holding the office because of Qadri.

Jamaat-i-Islami chief Syed Munawar Hasan said the assemblies as well as the rulers would cease to exist if attempts were made to amend the blasphemy law. PML-Q senior leader Chaudhry Pervaiz Elahi said his party would be the first to quit the parliament if it dared to amend the law. The Q League has 50 representatives in the 342-seat National Assembly. Jamaatud Dawa amir Prof Saeed urged the rulers to work for an international legislation to curb desecration of Prophets all over the world. He said the rulers who had taken oath on the Holy Quran should decide to sever diplomatic relations with the countries where blasphemous caricatures had been published. JUP chief Sahibzada Abul Khair Zubair urged the political parties having representation in the parliament to take up the issue of protecting blasphemy law at the highest platform. Tehrik-i-Insaaf vice-president Ijaz Chaudhry pledged that his party would not allow any change in the law. He demanded public execution of Raymond Davis. MJAH chief Senator Sajid Mir said the nation had registered a strong protest against any amendment to blasphemy law. “The Ummah is unanimous that blasphemer(s) deserves only death.” Islami Tehrik chief Allama Sajid Naqvi regretted that the government was not taking a clear stance on blasphemy law only because of US pressure. PML-Z chief Ijazul Haq suggested giving a deadline to the government and if it failed to address reservations of the nation about the law, then a long march should be launched. PML-N MNA Khwaja Saad Rafiq said: “My party is very clear that blasphemy law should not be amended and efforts should be made to stop its misuse.” Ashraf Jalali, Abdul Qadri Ropri, Ibtesam Elahi Zaheer and others also spoke. REFERENCE: Blasphemy law: rally threatens long march From the Newspaper By Our Staff Reporter Yesterday http://www.dawn.com/2011/01/31/blasphemy-law-rally-threatens-long-march.html

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Barelvi Shah Turabul Haq Issues Fatwa of Kufr against Imam Kaaba & Saudi Arabia.

Barelvi Shah Turab ul Haq Qadri says Ashraf Ali Thanvi & Wahabis are Kaafir.

Barelvi Mufti Muneeb ur Rehman's Fatwa against Saudi Arabia & Deobandis.

Deviant Mawdudi [A Lethal Mix of Rafizis and Khawarij] and has left a gift for those who are inspired by him in the shape of a book "Khilafat O Malookiat - Caliphate and Kingship" and that book has instigated every worker, supporter and sympathizer of Mawdudi and Jamat-e-Islami to insult Companions [May Allah be pleased with all of them] of Prophet Mohammad [PBUH] and discuss them in bad light and that too through False and Concocted Narrations compiled in Islamic History and without any check quoted by Mawdudi in his so-called Magnum Opus i.e. "Khilafat O Malookiat - Caliphate and Kingship". These Columnists least bother to even check whether the narration is authentic or concocted. They are least bothered to recite Quran before quoting a lies which says..

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ

O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done. [AL-HUJRAAT (THE PRIVATE APARTMENTS, THE INNER APARTMENTS) Chapter 49 - Verse 6]

It was narrated that Hafs ibn `Asim said: The Messenger of Allah, Prophet Mohammad (peace and blessings be upon him) is reported to have said: “It is enough lying for a man to speak of everything that he hears.” (Reported by Muslim)

Javed Chaudhry was born on January 1st, 1968 in Lalamusa , district of Gujrat, Pakistan. He received his degree in journalism from The Islamia University Bahawalpur. He has Four children and currently resides in Shahzad Town, Islamabad. He started his career in journalism in 1989. He worked at Daily Nawa-i-Waqt, Daily Pakistan,Daily Ummat and Daily Khabrain before joining Daily Jang in 1997. In January 2008, Javed Chaudhry joined Express News (Pakistan) as an anchorperson of a political Talk show “Kal Tak“, in which he analyses current affairs of Pakistan with guests from various think tanks and political parties. REFERENCE: About Javed Chaudhry http://www.javed-chaudhry.com/about-javed-chaudhry/

While discussing Pakistani Politics in his column Zero Point which Mr. Javed Chaudhry file in a RAG" Express News, and like a born again Islamic Revivalist Mr. Javed has quoted an incident which is nothing but a flagrant lie [read the background of Concocted Story after the quote of Javed] on Hazrat Omar Bin Khattab [May Allah be pleased with him] "that he whipped his own son for the sake of upholding the Law and Justice". May the readers know as to who was the son, what was his name, from where he got the reference and how authentic the reference is? Saathiuin ki galtiyan – Urdu Columns of Javed Chaudhry Posted by admin 23 April, 2010 http://www.javed-chaudhry.com/saathiuin-ki-galtiyan-urdu-columns-javed-chaudhry/

Authenticity of the Story [Lie] Concocted and quoted by Mr. Javed Chaudhry is as under:

The "Incident" above is narrated by one Saeed Bin Masrooq and this narration is Maudhu "Concocted" [References: Vol 3 Page 269 and Page 274 Kitabul Maudhuat by Abul Faraj ibn Al Jawzi, Page 180 Tadhkirrah al-Mawdoo'aat Wal-Dhu'afaahas by Allamah Muhaddith Tahir Patni, Volume 2 Page 194 Al-La’aali’ al-Masnoo’ah fi’l-Ahaadeeth al-Mawdoo’ah by Jalaluddin Al-Suyuti, ad-Daraqutni says its concocted Volume 2 page 198Al-La’aali’ al-Masnoo’ah fi’l-Ahaadeeth al-Mawdoo’ah by Jalaluddin Al-Suyuti]

Chain of Narration and Narrators:

Muhammad Bin Ubaidullah Asadi, Abu Abdullah Hasan Bin Ali [both are unknown - Majhoolul Hal] and last narrator died 126 Hijri. Saeed Bin Masrooq was a pupil of Imam A'amash and Father of Sufiyan Thauri, never saw or met any Companion of Prophet Mohammad [PBUH], and Chain of narration is missing in the start rather broken. Sufiyan Thauri was an Scholar of Kufa, a Traditionalist (Muhaddith) and expret on Hadith and also an expert of Asma-ur-Rijal (the unique art of research on people). Another narrator is Abdul Quddus Bin Hajjaj who narrated it through Safwan and narrators are Kazzab (Flagrant and Ppathological Liars) and not even worth to be quoted for any narration. [Reference: al-Taqasim wa al-Anwa by Muhammad ibn Hibban ibn Ahmad al-Tamimi al-Busti (Muhaddith) and Vol 3 Page 275 Kitabul Maudhuat by Abul Faraj ibn Al Jawzi]

Jang Group Identifies BLACK SHEEPS IN PAKISTANI MEDIA Part 1

Jang Group Identifies BLACK SHEEPS IN PAKISTANI MEDIA Part 2

Deobandi Fatwas against Mawdudi, Jamat-e-Islami, Barelvis, Ahl-e-Hadith & Shias

Differences In Ummat & Siraat e Mustaqeem By SHEIKH MUHAMMAD YUSUF LUDHYANVI (RA) http://ia700100.us.archive.org/3/items/February2010/DifferencesInUmmatSiraatEMustaqeemBySheikhMuhammadYusufLudhyanvira.pdf

http://www.scribd.com/doc/38245526/Ikhtilaf-e-Ummat-Aur-Sirat-e-Mustaqeem-by-Sheikh-Muhammad-Yusuf-Ludhyanvi-r-A

"QUOTE"

A literal translation of a letter entitled: “Tanqeed aur Haqqe Tanqeed” which appeared in the Dhul-Hijjah of the Bayanaat – Karachi by Maulana Muhammad Yoosuf Ludhianwi

Dearest,

Assalamualaykum,

You have a high regard for Maulana Sayyid Abdul Aa’la Maududi. This question may be surprising and shocking to you that why the respected elders of the Ummah are up in arms against Janab Maulana Sayyid Abdul Aa’la Maududi and his ‘Islamic Movement’. I ask you that why did the Ulama oppose Sir Sayyid Ahmed Khan’s ‘Islaah Islam’ movement, Abdullah Chackralwi’s ‘Qur’aanic Movement’, Ghulam Ahmed Parvez’s ‘Tulu Islam’ movement, Dr. Fazkyrragnab’s renewal of Islam movement and the progressive Islam movement of the socialists?

In answer you will say that each of these, according to their understanding, created a blueprint in their minds and made this their basic standard and foundation. Thereafter, whatever suited and met their standards from the Islam of Muhammad Sallallahu alaihi wa Sallam was incorporated into it, and whatever was unsuitable or against their mode of thinking was either abused, ridiculed, jeered, made a joke of and explained away or far-fetched meanings and interpretations were given so that the original meaning was erased. Obviously their thoughts, senses, feelings, and hearts were not subordinate to Islam, but rather the acceptance or rejection of the tenets of ‘Islam’ was at the mercy of their set-standards. It was incumbent upon the Ulama to tear apart this ‘Is- lamic Talisman’ and bring forward the original Islam of Muhammad SallalLahu alaihi wa Sallam, which has been preserved for the last fourteen hundred years in people against this new calamity of ‘Islamic Thinkers’. You know that the Ulama of this Ummah have carried out their duties whilst disregarding all obstacles. They have been sworn at; they have been painted with all types of labels; they have been ridiculed; they have been pierced with the arrows of accusations; but they (the Ulama) had to carry out their duty, and have verily tried to do so. As long as they have life and the power of speech in them, it must not be expected that they will refrain from committing the “offence” of calling a spade a spade, or day a day, and night a night.

Now listen! In the same manner Janab Maududi Saheb conceived and created a blueprint, which he presented as the ‘Islamic Movement’, and on which foundation the ‘Jamaat Islami’ came into existence. Today his ‘Jamaat Islami’ has an imprint on the big and small. Allah forbid, my intention is not to convey this, that the law that applies to the previously mentioned individuals also applies to Janab Maududi, as there is a difference in rank and grade. The reason for giving the examples of ‘layer upon layer of darkness’ is only to stress that these people fail to understand the True Islam.

They are unanimous in creating a new path and a new map for Islam. It is a different question that the path of some are totally different from the teachings of Muhammad Sallallahu alaihi wa Sallam and some have a few differences. What doubt is there in this that all of them have, through the medium of their understanding and thinking, put forward ‘their Islam’ to the masses. They have proclaimed it to be the truth and have invited the people towards it.

There is a proverb in Arabic: ‘For everything that falls, there is one who will find it’. Everyone surely finds someone with whom one shares common ideas and thoughts. This is a brief answer to your Question. But I feel this will not satisfy you, hence I will have to elaborate on it. In today’s discussion I invite you to think and ponder on one point only. You must have read in the constitution of the Jamaat Islami this sentence from the pen of Janab Maududi Saheb:

“No human should be made a ‘Measure of Truth’ besides Rasulullah Sallallehu alaihi we Sallam, no one should be regarded as free from ‘criticism’, no one should be engrossed in the ‘mental slavery’ of anyone. As Allah has shown, everyone should with a complete standard examine and inspect every person, and according to that measure, whatever grade befits a person, that person should be regarded as such”.

In this constitutional belief, Janab Maududi Saheb has induced every member of the ‘Jamaat’ – whatever position one holds – not to think that any human Is above criticism besides Rasulullah Sallallahu alaihi wa Sallam, nor should one fall under the sway of another’s ‘mental slavery’, and with the examining powers that Allah Ta’aala has given Maududi Saheb and his ‘Jamaat’, everyone should be pecked at and examined. After attaining the results, whatever grade one attains should be conferred on that person. Now let us read from the ‘Maududi Mazhab’ and see that while criticizing, how Maududi Saheb has peeled and skinned the Salaf (pious predecessors). Listen, Maududi Saheb says that:

1. The example of Moosa Alaihis salaam is of that hasty victorious commander, who marches forward without strengthening and estabilishing his authority, and behind him mutiny spreads in the conquered lands like wild fire in a jungle. (Maududi Mazhab, page 23)

2. The danger of the highway robbery of a mischievous soul also confronts the Ambiyaa. An illustrious Prophet like Dawood Alaihis salaam was warned on an occasion that.”..and follow not desire that beguile thee from the way of Allah’. Surah Saad: 27 (Ibid page 21)

3. Dawood Alaihis salaam became influenced with the customs of the Israeli society of his time and requested Orya to give a divorce. (Ibid page 24)

4. Dawood Alaihis salam had a speck of carnal desire in his deeds. (Ibid Page 25)

5. Human weaknesses overcame Nuh Alaihis salaam snd he became a prey to the passion of Jahiliyyah. (Ibid page 26)

6. Actually Ismat (chastity) is not a requisite with the soul of the Ambiyaa. This is a Lateef (delicate) point. Allah Ta’aala had intentionally lifted His protection at some time or the other from every Nabi, so that one or two trangressions are committed, hence the people may not regard the Ambiyaa as gods, and will know that these are human too. (Ibid page 30)

7. The Ambiyaa trangress too, they are even punished. (Ibid page 31)

8. Younus Alaihis salaem committed a few deficiencies in the fulfilling of the Faraa’id of Risalat, and probably became impatient and left his position before time. (Ibid page 35)

9. The Sahaabah were at times overcome with human shortcomings; they reviled one another (read the balance of this paragraph on page 56. I am ashamed of copying it further).

10. The Sahaabah Kiraam many a time erred in understanding the original spirit of Jihaad fi Sabilillah. (Ibid page 59)

11. Once a humble person like (Abubakr) Siddique Akbar who was immersed in Lillahiyyat (the way of Allah) erred (blundered) in fulfilling a delicate demand of islam.

12. Personal greatness overcame and made Umar Radhiallahu Anhu helpless for a few moments at the time of the demise of Rasulullah Sallallahu alaihi wa Sallam. (Ibid page 60)

13, Hazrat Uthman, on whom the burden of this great duty (of Khilafat) was placed, did not possess the qualifications that were granted to his noble predecessors. Therefore, Jahiliyyah found an inlet to creep into the social code of Islam. (Ibid page 65)

14. The verdicts of the Khulafaa Raashideen, which they issued as Qadis, did not become law in Islam. (Ibid page 66)

15. Hadhrat Uthman, one after the other, appointed his relatives to high posts, and gave them other such concessions, which generally became a source of criticism among the people. (Ibid page 71)

16. For example he bequeathed on Marwan one fifth (5 lakh Dinars) from the booty of Africa. (Ibid page 71)

17. History reveals, and it truly shows, that Marwan and Yazeed are despised personalities among the Muslim Ummah. These are the softest words that could be said regarding Marwan and Yazeed. (Faraan monthly September 1976, page 42)

18. These policies of Uthman Radhiallahu Anhu are without doubt, erroneous. A wrong will remain a wrong, irrespective of who commits it. To try and prove it correct by oratory or fabrications is not the demand of logic and justice, nor is it the requirement of the Deen, that an error of a Sahaabi should not be called an error. (Maududi Mazhab, page 73)

19. One very despicable Bid’ah began during the reign of Hadhrat Mu’aawiyah, that he himself, and by his orders, all his governors, while delivering Khutbas on the minbars reviled Hadhrat Ali Radhiallahu Anhu. To revile and swear a person after his demise, forget the Shari’ah, it was against human etiquette to do so, and especially to soil the Jum’ah Khutbah with such filth is a very debased act according to the Deen and etiquette. (Ibid page 75)

20. The effort of joining together (Istilhaaq) Ziyaad bin Simayyah are also among those acts of Hadhrat Mu’aawiyah Radhiallahu Anhu, wherein because of political reasons he contravened an accepted law of the Shari’ah. (Ibid page 76)

21. Hadhrat Mu’aawiyah Radhiallahu Anhu in trying to make him (Ziyaad) his supporter and helper took evidence on the adultery of his father (Abu Sufyaan). And after concluding proof therof, made Ziyaad his (Abu Sufyaan’s) illegitimate son, and on that source made him his brother and a member of the family, This and in whatever manner it may be despised morally, is evident. But according to law, this is an illicit thing, because in the Shari’ah paternity is not proven from adultery. (Ibid page 77)

22. Amr bin Al’aas committed two such acts, that there is no way out but to call it wrong. (Ibid page 84)

23. Hadhrat Ali appointed Malik bin Haarith and Muhammad bin Abu- bakr as governors, whereas, these two people had a hand in the murder of Unman. This is known to everybody. During the entire reign of Ali Radhiallahu Anhu this is the only deed that it seems, cannot be called anything else but wrong. (Ibid page 85)

24. Hadhrat Aysha Radhiallahu Anha and Hafsah Radhiallahu Anha became bold, and began to ’stretch their tongues’ in the presence of Rasulullah Sallallahu alaihi wa Sallam. (Ibid page 88)

25. After studying History it is found that until now, no thorough Mujaddid was born. It was near that Umar bin Abdulaziz attained that position, but he was not successful. (Ibid page 91)

26. In the reviews of Immam Ghazali, there are a few Ilmi and Fikri flaws, and that may be distributed into three portions. One type is those flaws, that resulted in his works due to the poor knowledge of Hadith, the second type from among those flaws is due to the Aqliyyah overpowering his mind and the third type from among these flaws is his leening towards Tasawwuf more than that which was necessary. (Ibid page 92)

27. And we note this ‘Jahalah’ – with the exception of a very small Jamaat – among the general Muslims from East to West, be they from illiterate public; or graduate Ulama; or mendicant Mashaa’ikh; or graduates of colleges or universities. The thoughts, ways and manners of all these are different, but they are unanimous in not knowing the truth and soul of Islam. (Ibid page 19)

I have presented a few drops from the enraged ocean of Janab Maududi Saheb’s criticism. All this, according to his own assertion, is written after examining by the ’standards’ shown by Allah. I do not wish to discuss or debate each point. Think for yourself that after all these criticism what picture is formed of Islam in the mind. Nevertheless, I feel that for your convenience a few basic points should be presented

The instruction of Janab Maududi Saheb that besides Rasulullah Sallallahu alihi wa Sallam no human is above Tanqeed (criticism). Before thinking of its outcome, first ponder that what is Tanqeed (criticism)? (The Oxford dictionary says it is judging of merit; critical observation). Tanqeed is an Arabic word which means to gauge, assay, examine, inspect, test and to ascertain the truth from untruth. In the Urdu asuage it means to be catious, seize on trifling faults, reveal shortcomings: i.e. Tanqeed will mean that after examining a thing, an error is ascertained, then its weak precints are proclaimed. When we say that a certain person criticised someone, then nothing else will be understood besides that the weak points of the person criticised are brought to light. That person was examined and all faults and shortcomings were revealed.

Whatever thing or person that is the centre of criticism, the first picture that comes to mind regarding that thing or person is that it or that person is not reliable, hence it or that person needs examining. Only after an examination could it be ascertained whether this thing or person is reliable, because that which is hundred percent reliable does not necessitate an examination. I am sure you have not yet seen a wise person in this world, who goes around examining reliable things. It is an accepted fact that, there is no necessity to test or inspect reliable things or personalities. Those things that are wothy of criticism, are not reliable. For example, regarding weights and measures that are stamped by the government and used in commerce, one will not find people while purchasing articles going around, asking merchants: 

“Mister, are these measures and weights used by you correct or not?”. After being stamped by the government these weights and measures are above criticism, and do not need any further examination. After all this, if one is found to do so, what shall be said of him?

Now, when Maududi Saheb tells us that no human besides Rasulullah Sallallahu alaihi wa Sallam is above criticism, then, nothing else is meant, but, that save Rasulullah Sallallahu alaihi wa Sallam, no human is reliable before us. Janab Maududi Saheb labels this reliability as ‘mental slavery’, and that none should be influenced by the ‘mental slavery’ or any human besides that of Rasulullah Sallallahu alaihi waSallam.

For this reason, according to his own picture of Islam, he has not granted the verdicts of the Khulafaa Raashideen as legally lawful, whereas, Rasulullah Sallallahu alaihi wa Sallam has in strong terms advised his Ummah to strongly hold onto the Sunnahs of the Khulafaa Raashideen. You must have read this Hadith in the Mishkaat Shareef:

‘Irbaad bin Saariyah Radhillahu Anhu reports: “Rasulullah Sallalla- hu alihi wa Sallam after leading the salaah, turned his face towards us, and delivered a very dynamic lecture, (as a result of which) tears flowed from the eyes, and hearts were moved. (Thereafter) a person said:

“O Messenger of Allah, this was like a farewell lecture, please advise us.” He said: “I advise you to fear Allah, and obey and accept (your leaders), even if he be a Habshi slave, because the one among you who will live after me, shall witness many discords. It is incumbent on you (to hold fast) onto my Sunnah and the Sunnah of the Guided Khulafaa Raashideen. Hold fast unto it, and keep it tight with the teeth. Beware and stay away from new (modern) ideas and acts. For every new act (that is thought to be a part of religion) is Bid’ah, and every Bid’ah (leads) astray”. (Musnad Ahmad, Abu Dawood, Tirmizi; Ibn Majah, Mishkaat page 29)

Do you know that when one criticises another, what is meant by this? Listen, if the knowledge of a person is criticised (even if it is regarding one Mas’alah or an affair), it will mean that in this Mas’alah the opposite person’s view is incorrect, or the knowledge of the criticiser is superior. If the understanding of one is attacked, it will mean the criticiser’s understanding is superior. If the deeds of a person are attacked, it will mean that the deeds of the criticiser is of a higher standard. In short, for whatever reason the next person is criticised, it will mean that the knowledge, deeds, intelligence and understanding of the criticiser is superior.

At times the criticiser is truly better than the opposite, but the criticiser in self vain imagination and aggrandisement regards himself to be superior. In Islam this is called ‘Kibr’ or ‘Takabbur’. This is the same ‘Kibr’ which overtook Iblis, and through this wrong self aggrandisement, instead of being a ‘Muallim Malakut’, he was cursed till the day of Qiyaamah.

Now put these Usul (principles) before you, and ponder over the criticism, and the Usul of Maududi Saheb’s criticism. He gives every Tom, Dick and Harry the right to criticise everybody from among the Salf Saaliheen except Rasulullah Sallallahu alaihi wa Sallam. You tell me what would this be called? According to Maududi Saheb, does every member of his Jamaat have better knowledge and understanding than the Salaf Saaliheen? If not, then what else can his motive be besides self conceited imaginations and notions? When Maududi Saheb says that Younus Alaihis salaam committed a few errors in fulfilling the Risalat, at that time his claim would tantamount to this, that he understood the responsibilities of the Risalat more than Younus Alaihis salaam, and possibly (Nauzubillah) more than Allah, because the least, that is expected from Maududi Saheb is that he will not confer an important post In his Jamaat to someone that he knows will not diligently carry out the duties. But according to Maududi Saheb Allah Ta’aala conferred the Risalat on Younus Alaihis salaam and did not take this precaution. In like manner when he says that the passion of Jahiliyyah overcame Younus Alaihis salaam, then it is, as if he is claiming that his foresight on the passions of Jahiliyyah is greater than that of Younus Alaihis salaam, and that he has the strength to withstand the passions of Jahiliyyah. He says regarding himself:

‘It is Allah’s faith that I did not commit any deed or say any word under the influence of my passions, nor did I commit it. Every word that I uttered in my lectures, I measured each one of them before saying them, remembering that I would have to account for it before Allah and the creation. Therefore, I am assured in my position that I did not utter a word against Haq’. (Maududi Mazhab, page 29)

When he says that Dawood Alaihis salaam was influenced by the customs of the Israeli society and committed certain acts, he forgets that the one that is captivated by the ‘mental slavery’ of one’s society can never be a Nabi. With all this, it gives one the impression that if Hazrat Maulana Abdul Aa’la Maududi was in the place of Dawood Alaihis salaam, he would never had asked 0rya to divorce his wife.

When he says that in certain matters Hadhrat Mu’aawiyah Radhiallahu Anhu did not even take into consiaeration human morals, at that time he thinks of himself as a greater Aalim in human morality than Mu’aawiyah Radhiallahu Anhu. When he says that Mu’aawiyah Radhiallahu Anhu openly disobeyed a certain fundamental of the Shari’ah, at that time he presents himself as a greater Aalim of Shari’ah than Hadhrat Mu’aawiyah Radhiallahu Anhu.

When he says that from the time of Umar bin Abdulaziz Rahmatullahi alaih till the time of Sayyid Ahmed Shahid Rahmatullahim, there was a shortcoming in the Tajdeedi missions of all the Mujaddids, at that time he tries to make believe that he understands Tajdeed and revival of the Deen more than all those pious elders. And when he very proudly claims this:

‘Instead of understanding the Deen from the present or previous personalities, I have always tried to understand it from the Qur’aan and Sunnah. Therefore, always when trying to know what the Deen of Allah wants from me and every Mu’min, I never try to see what certain Buzrugs have said, but rather, I try to see what the Qur’aan says and what Rasul says’.* (Maududi Mazhab, page 98)

* [Who taught you the Quraan and Sunnah? People of the present or the past! The Angels of the Mala Aalaa? or like Ghulam Ahmed Qadiani, he came with it from the stomach of his mother? It is the height of ungratefullness. Those through the Barakah of whom a few correa or incorrect words were learnt, are being rejected and discarded. Fundamentally, these are the same viewpoints of Mirza Ghulam Ahmed Qadiani and Ghulam Ahmed Parwez]

He is actually trying to show to the people that in the long History of the Ummah there was not born anyone besides himself who understood the Deen. Well, this is a different subject, on which Insha’Allah, when time permits, I will say something. Briefly, I would say this, that the mo- tive of criticism is always that one feels ‘Ana khayrum minhu’ (I am better than him). It one is really superior to another in knowledge, understanding, deeds and morals, then verily one has the right to criticise another who has a lower standard. If one on his own accord feels superior, and if this is his motive, then every Mu’min should beseech Allah for His protection.

Now in reality if Janaab Maududi Saheb is superior in knowledge, understanding, deeds, Taqwa etc than these whom he has criticised, then, without doubt he has the right to cirticise them, But if in comparison to these gentlemen, he really is lower, and has the urge to criticise, then what can his motive be besides high mindedness, arrogance, self-conceit and Takabbur?

According to the viewpoint of Janab Maududi Saheb, when no individual of the 1400 year old Ummah is above criticism, nor can anyone be relied upon, and according to the standards shown by Allah, it is incumbent to examine every person, then this question arises, that the Deen that has reached the Ummah of today through the Naql Riwaayah, knowledge and deeds of the Salaf Saaliheen, could it be relied upon? Do you know that the proofs and arguments of our Deen are taken from four sources:

(a) The Kitaab of Allah

(b) The sunnah of Rasulullah Sallallahu alaihi wa Sallam

(c) The Ijmaa of the Ummah

(d) and the Qiyaas of the Mujtahideen.

The Fiqhi Masaa’il of the A’immah Mujtahideen have been abrogated in such a manner, that Mashaa’Allah, Maududi himself is a Mujtahid Mutlaq. He is not in need of benefitting from any present or past tutor to understand the Deen. When the whole Ummah is in need of a critical examination and are thought to be unreliable, then it is clear that Ijmaa will be of no value. The dependance of the Kitaab and Sunnah are on Riwaayat and Diraayat, especially when according to the research of Janab Maududi Saheb the Sahaabah Kiraam Radhiallahu Anhum attacked one another and (Nauzubillah) called one another liars. If in reality, Nauzubillah, the Sahaabah Kiraam Radhiallahu Anhum were as pictured by the criticism of Maududi Saheb, then it is evident that the Ummah that will come after this will be even worse The result will be that beginning from the Qur’aan and Hadith till the Ijmaa and Qiyaas, everything will be doubtful and will be regarded as unreliable, until Maududi Saheb will show us through the standards shown to him by Allah, that how reliable a certain thing is and how unreliable others are. In all fairness, please tell us, what else besides this did Mirza Ghulam Ahmed Qadiani and Mr. Ghulam Ahmed Parvez say? Where did Maududi Saheb attain this ‘Allah’s Standard’, in the light of which every individual from the Salaf Saaliheen have been examined and graded’ What! will Wahi again be revealed to him, or will he leap back fourteen hundred years and personally hear the Qur’aan and Sunnah from Rasulullah Sallallahu alaihi wa Sallam? When he does not accept the connections of any personality of the past or present, nor is he prepared to shoulder the ‘mental slavery’ of anyone, then from which cave will he receive the ‘Standards of Allah’?

You may also know that Allah Ta’aala has taken upon Himself to safeguard this last Deen of ours till the Day of Qiyaamah. The Deen can only be safeguarded when the words of the Nusus of the Deen are preserved without any changes. Its meanings are also preserved. Then the manner in which Rasulullah Sallallahu alaihi wa Sallam had practised and demonstrated it himself, and how the Sahaabah Kiraam Radhialiahu Anhum practised these in his presence, should also be preserved Then through these deeds the proficiency in Islamic thought are pleasure; the path of Ihsaan; and the understanding of the Deen that is created, should also remain preserved. Briefly, four things are mentioned here: words, meanings, deeds and Islamic thought. We who are engrossed in ‘mental slavery’ do not think, but it is our belief that Allah Ta’aala has without any break or interruption preserved these four things, and we are indebted to those through whom these were preserved. They are our guides and leaders. We have complete reliance on them. We are their ‘mental slaves’, and we are thankful for their kindness and benevolence. If hypothetically these great personalities are removed from in between, and is thought that in a certain period of words, meanings, deeds and Islamic thought could not have been preserved, or it could not be relied upon, then, because of this, the entire structure of the Deen is being put into a negative light. But, according to the viewpoint of Maududi Saheb, not one of the four things mentioned remains credible, because the disgrace of being ‘mentally enslaved’ to the personalities of the past or present periods is totally unacceptable in his lofty court, nor will he accept in any way. Even if we give him the benefit of the doubt, that the words of the Qur’aan and Sunnah are preserved, then too the stages of interpre- ting the words and giving them their proper meanings, and through practising them, for one to reach the stage of Islamic thought, will yet have to be covered. Since Maududi Saheb does not accept the ‘mental slavery’ of any human, therefore he will have to traverse this whole path on his own, and in the same manner he will also have to cover the path through his own intellect and understanding. The result that will ensue and the picture that one will form of the Deen needs no comments. It is a fact that a person that wants to remain in the Deen of Muhammed Sallallahu alaihi wa Salam, will have to become a ‘mental slave’ of those Salaf Saaliheen who had upheld the Deen. The person that cannot withstand this ‘disgrace’ or does not want to follow it, cannot attain true Islam (The Islam brought by Muhammed Sallallahu alaihi wa Sallam), even if one reaches the highest of positions. After refuting the reliability of the sayings and conditions of the Salaf Saaliheen and not becoming engrossed in their ‘mental slavery’, if Janab Maududi Saheb has invented some scientific way, we will be looking forward to know about it, on condition that it is a bit different from the styles and modes of Mr. Parvez and Mirza Qadiani.

I accept that Janab Maududi Saheb is a good author and has a flowing pen, but I feel that he in his lofty thoughts, sometimes uses such words that according to the situation are utterly out of context. For example, take the words ‘above criticism’ and ‘mental slavery’. These, according to their coherence are meaningless. Ponder, that if ‘mental slavery’ is not a shortcoming in the Islamic religion, but is a thing to be proud of a thousand times, then should one not be proud of following the path of the Salaf Saaliheen and those who have shouldered the burden of Islam? What shall be the meaning of this saying of Rasulullah Sallallahy alaihi wa Sallam.:

‘That my Ummah will never unite on falsehood’.

Picture a child of the grades who went to Madrasah or school for the first time. The Ustaaz began teaching him the alphabets, and taught him that this is ‘Alif’ and that is “Ba’. In reply to this the pupil says: ‘Sir, I am a thinker of the fourteen century (or nineteen century AD.), why should I accept your ‘mental slavery’? It is apparent what type at education this ‘thinker’ will attain. We do not even hold this position in relation to the Sahaabah and Salaf Saaliheen, as the relation of the modern ‘thinker’ had with his Ustaaz. We learned the rudiments of Deen from these noble personalities. The result of the revolt against conforming to their ‘mental slavery’ is not different from that pupil who claimed to be a ‘thinker’. may Allah forgive me. I am of the opinion that those who severe their links from the Salaf Saaliheen, and throw off the yoke of their ‘mental slavery’, and are trying to map out a new path of Islam, in essence they do not acknowledge Islam, but repeatedly use the words of the Qur’aan and Sunnah, because there is no other way to spread their Kufr and disbelief among the Muslim public. I do not regard Janab Maududi Saheb among. them, but it is regretted that he has, by rejecting the ‘mental salvery’ of every personality among the Salaf Saaliheen, given preference to the ‘mental slavery’ of the orientalist western disbelievers, and he has adopted the ‘mentality of the free thinkers’ after whom the modernists of today are running.

Janab Maududi Saheb has satirized and ridiculed the following of the path of the Salaf Saaliheen as ‘mental slavery’ which the Qur’aan proclaims as ‘Sabilul Mu’mineen’ (a way for the believers) and has warned those who disregard it of a severe punishment in Jahannam. This is the same ‘mental slavery’ that the Qur’aan describes as “As Siraatal Mustaqeem’ (The straight path), and instructs one to supplicate for its guidance. Also, this is the same ‘mental slavery’ for which the Muslims rub their noses five times a day and make du’aa. What a bad and distateful interpretaiton this is, that the path on which countless caravans of pious people have trodden, the following of whom is today labelled as ‘mental slavery’.

If you have studied the emergence of all the false sects dunng the Islamic period, then this truth will dawn upon you that the foundation of all these sects are on “Ana wala ghayri” (Me and no one besides me) All these heve felt ashamed of the ‘mental slavery’ of the Salaf Saaliheen, and have floated their lofty thoughts in the jungles of their own intelligence and understanding. Thereafter, whichever way their heads rose their thoughts began to float in that way.

The first fitnah in Islam was introduced by Abdullah bin Saba, a Jew, whose basic thinking was founded on that no one is above criticism besides the noble personality of Rasulullah Sallallahu alaihi wa Sallam. Then from the stomach of this Saba’iyyah the fitna of of the Khawaarij was born, who exclaimed aloud that Ali Radhiallahu Anhu and the other Sahaabah did not understand Islam “We understand more than them”. Then on the same basis the sects of Mu’tazilah, Murjiyyah, Qadriyyah, etc took root. Each one of them potrayed! the following of the Salaf as ‘mental slavery’. They went astray and led others astray. In our modern times the new sects that emerged, although their basis and viewpoints differ, you will find that they are more or less unanimous on the above point. It is fashionable today to satirize the Salaf Saaliheen; to extract worms from their deeds; injure their personalities; shoot arrows of criticism at them; and label their following as, revisionism, out moded, obsolete, orthodoxy, mental slavery, etc. etc It is sad that Janab Maududi Saheb has also based his ‘Islamic Movement’ on these lines. When we read the history of the Khawaarij, we were surprised at their boldness. They claimed to understand the Deen more than such a personality who had seen with his own eyes the Sun of Islam rise, and who had been an associate and confidant of Rasulullah Sallallahu alaihi wa Sallam during his 23 year period of Nubuwwat, who had eye witnessed every incident of the Nazule Wahi; who had spent his whole life from childhood till old age in the service of Islam. We fail to understand what has happened to their senses? They vehemently criticise his religious understanding. History repeats itself. Today the criticisms of Janaab Maududi Saheb (his attack on Uthman Radhiallahu Anhu and other Sahaabah) has removed our astonishment and surprise regarding the Khaarijis. Maududi Saheb tries to make us understand that Uthman Radhiallahu anhu was not able to upkeep the ‘Islamic system’, nor did anyone after him have the guidance and power to do so. Now Janab Maududi Saheb’s ‘Islamic movement will spear the Islamic System.

‘In hiya illa Khaarijiyyatun Jadidatun’ (Verily it is a new Khaariji order), even the angels of Allah are modest in presence of Uthman Radhiallahu Anhu.

Rasulullah Salallahu alaihi wa Sallam says: ‘Should I not feel modest before that person, in the presence of whom the Malaa’ikah feel modest’ Muslim. (Mishkat page 56).

Maududi Saheb does not feel a jerk by this, but showers licentious criticism on him. Rasulullah Sallallahu alaihi wa Sallam in recognising the great sacrifices of Uthman Radhiallahu Anhu says: ‘Whatever Uthman Radhiallahu Anhu does after this, there shall be no accusation upon him’ (Tirmizi, Mishkat)

But Maududi Saheb feels it an honour to heap accusations on him

Rasulullah Sallallahu alaihi wa Sallam advises the Ummah: ‘Fear Allah regarding my Sahaabah (companions), fear Allah regarding my Sahaabah. Do not make them a source of criticism after me. That person who has loved them, has loved them because they love me, and those who hate them, have hated them because they hate me’. (Tirmizi)

But Maududi Saheb deems it important to criticise them by sifting them all through a sieve. It grants every Tom, Dick and Harry the right to criticise. By criticising them it instructs the Ummah to despise and hate them, so that people may keep away from becoming their ‘mental slaves’. This is the same Khaarijiyyah in a new colour, which surfaced during the time of Sahaabah It is stated in the Hadith that the ‘Later one’s among this Urnmah will curse its forebearers’.

I end this letter, by mentioning the command of the Faqihul Ummah, Abdullah bin Mas’ud RadhiAllahu Anhu. You may compare the ’standard of truth’ between that of this great Sahaabi and that of Maududi Saheb.

He says: ‘If you wish to follow anyone, then follow the path of those who have passed away, because one is not safe from the fitnah of a living person. I mean those who are among the Sahaabah of Muhammed Sallallahu alaihi wa Sallam. They were the best among this Ummah; they possessed the clearest of hearts; they attained the deepest of knowledge; and had the least formalities. Allah Ta’aala had chosen them as companions of His Nabi and to up- keep His Deen. Therefore, recognise their virtues, and follow their footsteps. As far as possible hold fast unto their characters and qualities, because they are on the straight path’. (Razeen)

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DEOBANDI SCHOLARS ISSUED FATWA AGAINST JAMAT-E-ISLAMI

Saudi Arabian Scholar on Blasphemous Founder of Jamat-e-Islami i.e. Mawdudi - Mawdudi, Qutb and the Prophets of Allaah http://www.salafipublications.com/sps/downloads/pdf/NDV080001.pdf 

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