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Sayyid Abul Ala Maududi

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:sl: / Peace


Has anyone read his work, named 'The Meanings of the Quran'? Maybe it has a different name under Urdu...

You can read a partial translation of his work here...

(you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetummah(contact admin if its a beneficial link)/what-is-Islam/quran/intro/index.htm"]Chapter Introductions to the Quran[/url]


May Allah (swt) forgive his sins and grant him in the highest ranks in Jannah, for his works and his contributions to the ummah.




Sayyid Abul Ala Maududi - (1903-1979)[using large font size is not allowed]


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Abul Ala was born on Rajab 3, 1321 AH (September 25, 1903 AD) in Aurangabad, a well-known town in the former princely state of Hyderabad (Deccan), presently Maharashtra, India. Born in a respectable family, his ancestry on the paternal side is traced back to the Holy Prophet Muhammad (peace and blessing of Allah be on him).


The family had a long-standing tradition of spiritual leadership and a number of Maududi’s ancestors were outstanding leaders of Sufi Orders. One of the luminaries among them, the one from whom he derived his family name, was Khawajah Qutb al-Din Maudud (d. 527 AH), a renowned leader of the Chishti Sufi Order. Maududi’s forefathers had moved to the Subcontinent from Chisht towards the end of the 9th century of the Islamic calendar (15th century of the Christian calendar). The first one to arrive was Maududi’s namesake, Abul Ala Maududi (d. 935 AH).Maududi’s father, Ahmad Hasan, born in 1855 AD, a lawyer by profession, was a highly religious and devout person. Abul Ala was the youngest of his three sons.


Educational & Intellectual Growth:


After acquiring early education at home, Abul Ala was admitted in Madrasah Furqaniyah, a high school which attempted to combine the modern Western with the traditional Islamic education. After successfully completing his secondary education, young Abul Ala was at the stage of undergraduate studies at Darul Uloom, Hyderabad, when his formal education was disrupted by the illness and eventual death of his father. This did not deter Maududi from continuing his studies though these had to be outside of the regular educational institutions. By the early 1920s, Abul Ala knew enough Arabic, Persian and English, besides his mother-tongue, Urdu, to study the subjects of his interest independently. Thus, most of what he learned was self-acquired though for short spells of time he also received systematic instruction and guidance from some competent scholars. Thus, Maududi’s intellectual growth was largely a result of his own effort and the stimulation he received from his teachers. Moreover, his uprightness, his profound regard for propriety and righteousness largely reflect the religious piety of his parents and their concern for his proper moral upbringing.


Involvement in Journalism:


After the interruption of his formal education, Maududi turned to journalism in order to make his living. In 1918, he was already contributing to a leading Urdu newspaper, and in 1920, at the age of 17, he was appointed editor of Taj, which was being published from Jabalpore, a city in the province now called Madhya Pradesh, India. Late in 1920, Maududi came to Delhi and first assumed the editorship of the newspaper Muslim (1921-23), and later of al-Jam’iyat (1925-28), both of which were the organs of the Jam’iyat-i ‘Ulama-i Hind, an organisation of Muslim religious scholars. Under his editorship, al-Jam’iyat became the leading newspaper of the Muslims of India.


Interest in Politics:


Around the year 1920, Maududi also began to take some interest in politics. He participated in the Khilafat Movement, and became associated with the Tahrik-e Hijrat, which was a movement in opposition to the British rule over India and urged the Muslims of that country to migrate en masse to Afghanistan. However, he fell foul of the leadership of the movement because of his insistence that the aims and strategy of the movement should be realistic and well-planned. Maududi withdrew more and more into academic and journalistic pursuits.


First Book:


During 1920-28, Maulana Maududi also translated four different books, one from Arabic and the rest from English. He also made his mark on the academic life of the Subcontinent by writing his first major book, al-Jihad fi al-Islam. This is a masterly treatise on the Islamic law of war and peace. It was first serialised in al-Jam’iyat in 1927 and was formally published in 1930. It was highly acclaimed both by the famous poet-philosopher Muhammad Iqbal (d. 1938) and Maulana Muhammad Ali Jauhar (d. 1931), the famous leader of the Khilafat Movement. Though written during his ’20s, it is one of his major and most highly regarded works.


Research & Writings:


After his resignation from al-Jam’iyat in 1928, Maududi moved to Hyderabad and devoted himself to research and writing. It was in this connection that he took up the editorship of the monthly Tarjuman al-Qur’an in 1933, which since then has been the main vehicle for the dissemination of Maududi’s ideas. He proved to be a highly prolific writer, turning out several scores of pages every month. Initially, he concentrated on the exposition of ideas, values and basic principles of Islam. He paid special attention to the questions arising out of the conflict between the Islamic and the contemporary Western whorl. He also attempted to discuss some of the major problems of the modern age and sought to present Islamic solutions to those problems. He also developed a new methodology to study those problems in the context of the experience of the West and the Muslim world, judging them on the theoretical criterion of their intrinsic soundness and viability and conformity with the teachings of the Qur’an and the Sunnah. His writings revealed his erudition and scholarship, a deep perception of the significance of the teachings of the Qur’an and the Sunnah and a critical awareness of the mainstream of Western thought and history. All this brought a freshness to Muslim approach to these problems and lent a wider appeal to his message.


In the mid ’30s, Maududi started writing on major political and cultural issues confronting the Muslims of India at that time and tried to examine them from the Islamic perspective rather than merely from the viewpoint of short-term political and economic interests. He relentlessly criticised the newfangled ideologies which had begun to cast a spell over the minds and hearts of his brethren-in-faith and attempted to show the hollowness of those ideologies. In this connection, the idea of nationalism received concerted attention from Maududi when he forcefully explained its dangerous potentialities as well as its incompatibility with the teachings of Islam. Maududi also emphasised that nationalism in the context of India meant the utter destruction of the separate identity of Muslims. In the meantime, an invitation from the philosopher-poet Allama Muhammad Iqbal persuaded him to leave Hyderabad and settle down at a place in the Eastern part of Punjab, in the district of Pathankot. Maududi established what was essentially an academic and research centre called Darul-Islam where, in collaboration with Allama Iqbal, he planned to train competent scholars in Islamics to produce works of outstanding quality on Islam, and above all, to carry out the reconstruction of Islamic Thought.


Founding the Party:


Around the year 1940, Maududi developed ideas regarding the founding of a more comprehensive and ambitious movement and this led him to launch a new organisation under the name of the Jamaat-e-Islami. Maududi was elected Jamaat’s first Ameer and remained so till 1972 when he withdrew from the responsibility for reasons of health.


Struggle & Persecution:


After migrating to Pakistan in August 1947, Maududi concentrated his efforts on establishing a truly Islamic state and society in the country. Consistent with this objective, he wrote profusely to explain the different aspects of the Islamic way of life, especially the socio-political aspects. This concern for the implementation of the Islamic way of life led Maududi to criticise and oppose the policies pursued by the successive governments of Pakistan and to blame those in power for failing to transform Pakistan into a truly Islamic state. The rulers reacted with severe reprisal measures. Maududi was often arrested and had to face long spells in prison.


During these years of struggle and persecution, Maududi impressed all, including his critics and opponents, by the firmness and tenacity of his will and other outstanding qualities. In 1953, when he was sentenced to death by the martial law authorities on the charge of writing a seditious pamphlet on the Qadyani problem, he resolutely turned down the opportunity to file a petition for mercy. He cheerfully expressed his preference for death to seeking clemency from those who wanted, altogether unjustly, to hang him for upholding the right. With unshakeable faith that life and death lie solely in the hands of Allah, he told his son as well as his colleagues: "If the time of my death has come, no one can keep me from it; and if it has not come, they cannot send me to the gallows even if they hang themselves upside down in trying to do so." His family also declined to make any appeal for mercy. His firmness astonished the government which was forced, under strong public pressure both from within and without, to commute the death sentence to life imprisonment and then to cancel it.


Intellectual Contribution:


Maulana Maududi has written over 120 books and pamphlets and made over a 1000 speeches and press statements of which about 700 are available on record.


Maududi’s pen was simultaneously prolific, forceful and versatile. The range of subjects he covered is unusually wide. Disciplines such as Tafsir, Hadith, law, philosophy and history, all have received the due share of his attention. He discussed a wide variety of problems C political, economic, cultural, social, theological etc. C and attempted to state how the teachings of Islam were related to those problems. Maududi has not delved into the technical world of the specialist, but has expounded the essentials of the Islamic approach in most of the fields of learning and inquiry. His main contribution, however, has been in the fields of the Qur’anic exegesis (Tafsir), ethics, social studies and the problems facing the movement of Islamic revival. His greatest work is his monumental tafsir in Urdu of the Qur’an, Tafhim al-Qur’an, a work he took 30 years to complete. Its chief characteristic lies in presenting the meaning and message of the Qur’an in a language and style that penetrates the hearts and minds of the men and women of today and shows the relevance of the Qur’an to their everyday problems, both on the individual and societal planes. He translated the Qur’an in direct and forceful modern Urdu idiom. His translation is much more readable and eloquent than ordinary literal translations of the Qur’an. He presented the Qur’an as a book of guidance for human life and as a guide-book for the movement to implement and enforce that guidance in human life. He attempted to explain the verses of the Qur’an in the context of its total message. This tafsir has made a far-reaching impact on contemporary Islamic thinking in the Subcontinent, and through its translations, even abroad.


The influence of Maulana Maududi is not confined to those associated with the Jamaat-e-Islami. His influence transcends the boundaries of parties and organisations. Maududi is very much like a father-figure for Muslims all over the world. As a scholar and writer, he is the most widely read Muslim writer of our time. His books have been translated into most of the major languages of the world C Arabic, English, Turkish, Persian, Hindi, French, German, Swahili, Tamil, Bengali, etc. C and are now increasingly becoming available in many more of the Asian, African and European languages.


Travels & Journeys Abroad:


The several journeys which Maududi undertook during the years 1956-74 enabled Muslims in many parts of the world to become acquainted with him personally and appreciate many of his qualities. At the same time, these journeys were educative for Maududi himself as well as they provided to him the opportunity to gain a great deal of first-hand knowledge of the facts of life and to get acquainted with a large number of persons in different parts of the world. During these numerous tours, he lectured in Cairo, Damascus, Amman, Makkah, Madinah, Jeddah, Kuwait, Rabat, Istanbul, London, New York, Toronto and at a host of international centres. During these years, he also participated in some 10 international conferences. He also made a study tour of Saudi Arabia, Jordan (including Jerusalem), Syria and Egypt in 1959-60 in order to study the geographical aspects of the places mentioned in the Qur’an. He was also invited to serve on the Advisory Committee which prepared the scheme for the establishment of the Islamic University of Madinah and was on its Academic Council ever since the inception of the University in 1962.


He was also a member of the Foundation Committee of the Rabitah al-Alam al-Islami, Makkah, and of the Academy of Research on Islamic Law, Madinah. In short, he was a tower of inspiration for Muslims the world over and influenced the climate and pattern of thought of Muslims, as the Himalayas or the Alps influence the climate in Asia or Europe without themselves moving about.


His Last Days:


In April 1979, Maududi’s long-time kidney ailment worsened and by then he also had heart problems. He went to the United States for treatment and was hospitalised in Buffalo, New York, where his second son worked as a physician. Even at Buffalo, his time was intellectually productive. He spent many hours reviewing Western works on the life of the Prophet and meeting with Muslim leaders, their followers and well-wishers.


Following a few surgical operations, he died on September 22, 1979 at the age of 76. His funeral was held in Buffalo, but he was buried in an unmarked grave at his residence (Ichra) in Lahore after a very large funeral procession through the city.


May Allah bless him with His mercy for his efforts and reward him amply for the good that he has rendered for the nation of Islam (Ummah).


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Syed Abul Ala Maududi


By Prof. Anis Ahmad, Ph.D.


The roots of Islamic reawakening in the twentieth century are often traced in the Muslim response to the western colonialism in Asia and Africa. While it may be one contributory factor in the case of a few Muslim countries, a global Islamic reassertion, we notice as a phenomenon even in countries, which were not colonialized by the western imperialists. This calls for search of more important reasons other than the often-repeated reactionary thesis. The interpretation of Islamic reawakening as a reaction to the European colonialism though, recognizes Islamic reawakening as historical reality, at the same time marginalizes the existence of Islamic reawakening in its own rights.


A serious study of the Islamic sources, the Qur’an and the sunnah will show that Islam as the way of life and a total system has an innate tendency to activate and reinvigorate from within, the process of Islamic re-assertion. The dynamic principle responsible for these phenomena is mentioned in the prophetic hadith as ijtihad (systematic and innovative thinking). Whenever the Muslim ummah faced periods of depression, and decline it was with the help of ijtihad or sometimes jihad that a new life in the ummah was infused. Indeed Nineteenth Century was a pend of political, economic, and intellectual decline in the ummah. Nevertheless, we cannot think of a century in which at least a few towering Islamic personalities did not emerge to lead the ummah out of its temporary crisis with the help of ijtihad.


The crisis the ummah faced in the 20th century was encountered in a profound manner by the great exegete Sayyid Abul Ala Maududi (1903-1979). He pioneered a movement ijtihad at the level of thought and institution building and offered an ideological alternative to the modern world. Aware of the impact of ideological challenges of the Capitalist, Marxist and Fascists ideologies of the 19th century Europe, Sayyid Maududi encountered the challenge at three different levels. First one was at the level of ideology. The capitalists and Marxist ideologies, claim to have ultimate answer to the man’s economic, social and political problems. The rise of Europe as a political power was also interpreted as its ideological supremacy on the other systems. Nevertheless the capitalist and the Marxists ideologies within the Twentieth Century saw this failure in realizing their utopian heaven on earth. First important contribution of Sayyid Maududi relates with his articulation of the Islamic vision of a society, economy, and state. While offering a critique of the European ideologies Sayyid Maududi, also offered at a positive level an alternative Islamic ideological framework. Meeting the challenges of modernity, perhaps no other Muslim intellectual in the 19th and 20th century offered such elaborate ideas on political, economic and social dimensions of Islam as we find its in the writings of Sayyid Maududi.


Sayyid Maududi apparently holds the views that western ideologies can only be defeated at an intellectual level. This is why with a deep understanding and first hand knowledge of the Capitalists, Socialists and Fascists ideologies, he highlighted Islamic system of thought in his remarkable works entitles Sud (usury or interest), Islamic civilization it genesis and principles, Tafhimat, al-Jihad fi allslam and Tanqihat. While understanding the applied aspects of Islamic political, economics and social system, he offers a critical evaluation of the Capitalists and Socialists Ideologies.


In order to introduce and elaborate on the basic Qur’anic concepts he produced a monumental exegesis of Qur’an entitled Tafhimul Qur’an while further elaboration was done on certain basic Qur’anic themes in his books Four Basic Terms of the Qur’an and Islamic Ibadat par aik Tehqiqi Nazr. The purpose of his Tafseer of the Qur’an is not to go in academic and historical discussions but to use historical background and contextual analysis for discovering relevance of the Qur’anic instructions with contemporary situation.


The ideological contribution made by Sayyid Maududi appears to be one of the major factors behind the global Islamic reawakening. While he produced his work essentially in Urdu his ideas wee translated into Arabic, Persian, Turkish, english, French and German languages within first two decades of his establishing the movement for Islamic revival in the Pakistan sub-continent. By late 1950s he was already an internationally known spokes person for Islam as the ideology of future. It was due to his clarity of thought and systematic approach in presenting Islamic system that young intellectuals in Sudan, Iran, Middle East with their given situations.


The second major contribution made by him was launching of a movement for Ishah in the sub-continent Pakistan. With an humble beginning in 1941 the movement soon spread all over the sub continent and was able to attract mostly educated class among its membership. The primary objective of the movement was transformation of the individual through social action program leading to a change in the institutions of society economy and state. He developed an integrative approach for this institutional change in society. Unlike the traditional approach of self-purification, acquiring spirituality, or causing a popular movement for change the Islah movement founded by him focused on an comprehensive change in society. This indeed included political program. Nevertheless the political program was not its one and only objective. It was a part of the total social change for which ideological roots were provided through a deep study of the Qur’an and the sunnah. It is remarkable that no other Muslim intellectual in the 20th century was able to articulate Islamic political system as pragmatically as was done by him. His books Islamic State, Islamic law and Constitution, Khilaft-o-Mulukiat, How to establish an Islamic State, and many other articles he wrote on applied aspects of Islamic political system provide an evidence to this observation. While people like Iqbal, Afghani, and Khomeni did talk about the need of Muslim political unity, or obligation of Muslims to establish political authority. Non of them was able to provide a blue print for Islamic political change. Sayyid Maududi on the other hand was able to outline step by step process for social and political change leading to a just social order.


Another remarkable contribution of Sayyid Maududi is the development of a climate in the movement of Jamat-e-Islami, in which the personal charisma of the leader was practically marginalised while talent of critical thinking in the membership was elevated. Through his writings and institutional development of a movement of islah he removed from minds of his followers. The reverence and intellectual infallibility of the leadership, which is normal in the movements, found by towering personalities. This aspect also lead to marginalization of any tendency for extremism or fundamentalism within the movement and in its auxiliaries developed under influence of his thought.


It is rather unfortunate that people who have never taken time to study the thought, the person and the movement of Sayyid Maududi draw a haste judgement that his call for ijtihad based on the Islamic sources namely the Qur’an and the sunnah lead to what has been termed fundamentalism by several Christian scholars. The term fundamentalism has great relevance with the Christian theology. Particularly in the early 20th century Christian thought the movement of literalism and going back to Bible for the personal salvation of the individual, lead to extremism and a dogmatic attitude among its followers. On the other hand, it has no relevance with a system of thought in which the call to go back to the Qur’an and the sunnah requires rational exercise of iftihad, in solving contemporary problems. This process can best be interpreted as a dynamic systematic approach in meeting the challenges of modernity thus cannot be interpreted as "fundamentalism."


Sayyid Maududi pioneers through his intellectual and institutional contribution a movement for ijtihad in economic, political and social sectors. It is unfair to brand his ideas and the movement, due to his call to go back to the Qur’an and the sunnah certain others groups, as fundamentalist. These groups when they call for going back to Qur’an and the sunnah often mean observing strictly the ways of doing things by the salaf. The movements which call for formal conformity with the way of the living of the salaf may lead to a fossilization of though, while movement which calls for islah and ijtihad lead to progress, development and modernity.


Islam essentially is a movement of social change and realization of social justice for the whole of mankind. It is not a backward looking movement. Qur’an and the sunnah provide guiding light for the structuring of future through the system of shariah, Islamic thought, and Islamic state. Therefore, movements for islah and ijtihad due to their concern for future role of Islam, substantially, cannot be categorized as backward looking or fundamentalist. The intellectual and institutional contribution of Sayyid Maududi in the Islamic thought, is sometimes compared with the contribution made by some secular scholars in the European intellectual tradition such as Karl Marx and Sigmund Freud. However, Maududi was not a person who confined his ideas to one discipline. He covered a larger spectrum of knowledge than any one of the above scholars, who did play a remarkable role in shaping the mind of modern Europe. Sayyid Maududi’s contribution to the global Islamic reawakening is yet to be properly evaluated and understood in the light of the emergence of movements of re-assertion in North America, Europe, Africa and Asia.


The task calls for an institute to be devoted to the study of his and two hundred works translated in on twenty-eight languages. The most appropriate time for founding of such an institute may be the beginning of the new century when we also complete one hundred years of his birth in September 2003.


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:sl: / Peace

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Topic moved here from Islamic Readings by Freedslave, 19 Oct '07

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:sl: / Peace

Has anyone read his work, named 'The Meanings of the Quran'?

May Allah (swt) forgive his sins and grant him in the highest ranks in Jannah, for his works and his contributions to the ummah.



:j: Brother


:no: for sharing these articles about Maulana Maududi


I have been reading "The meaning of the Quran" . The translation & tafsir really help to


understand The Quran . unfortunately i have the english translation only up to surah Ar-Rum.


i was told that the rest has not yet been translated into english.this was a few years ago. i


am very keen to read the translation of the entire Quran. Is it available online? in the mean time i will try again to see if it is available in print.





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Wa Iyaakum sister shaheena...


The full books in print can be found in some online Islamic bookstores...but I also found a full online version of his book (I just found out that it's called Tafheemul Quran in Urdu)...it can be read here...


(you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yettafheem(contact admin if its a beneficial link)/main.html"]you can't post links until you reach 50 posts_you are not allowed to post links yettafheem(contact admin if its a beneficial link)/main.html[/url]


It also came to my attention that there were a few criticisms about the man because of certain things he said about the Sahaba (r.a.). Sister, can you remember at the time when you read his book, was there anything controversial?

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As Salaamualaikum brother

:sl: for the link. it is just what I have been searching.

sorry for the the late reply.

I also have been told that Maulana Maududi's commentry is controversial. but I have not noted any controversy in the parts that I have read. I am not a scholor and my knowledge is limited. I can only say that Maulana Maududi's commentry is very easy to understand and gives greater detail than other tafsir that i have read.

May Allah (swt) forgive his sins and grant him in the highest ranks in Jannah, for his works and his contributions to the ummah.


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UNDERSTANDING MAWDUDI[using large font size is not allowed]




My life has changed as a better Muslim since I started reading translation and Tafseer of Maulana Maududi. I think that his Tafseer can appeal very simple man and very educated people too. Please let me know if I am doing the right thing or not by reading his tafseer.




Your brother




Dear Brother


Assalamu alaikum,


It is good to learn that your life has changed for the better as a result of understanding the Qur'an through the tafsir of Maulana Maududi. Maulana Maudidi was an extremely skillful writer. His books have changed the lives of thousands of western educated Muslims who had very little understanding of religion before they read him.


However, unfortunately, Maulana Maududi's writing ability is a double-edged sword. When it works for the cause of Truth, it is wonderful. When it works to promote incorrect ideas, it is equally powerful and therefore very damaging.


I would recommend the tafsir Ma'ariful Qur'an by Mufti Muhammad Shafi. You may not get the same literary enjoyment from it as you do from Tafhim, but you will get a solid understanding from an authentic source. It is easy to read and with time you may begin to appreciate the greatness of his simple prose.


Take it from someone who has experienced both worlds. Throughout my student years (form middle school through college) I was a die hard fan of Maulana Maududi. I have read most of his books. At that time I did not care for the books of the "traditional" ulema. It was only later that I came to realize that all was not that rosy, through the writings of Maulana Abul Hasan Nadvi and Maulana Manzoor Naumani. Gradually I came to learn about the works of Maulana Ashraf Ali Thanvi, Mufti Muhammad Shafi and Mufti Taqi Usmani, among others. The more I read them the more I appreciated their value. It was only after years of such studying that I came to realize that the problems with Maulana Maudidi's writings were real and substantial and that an understanding of deen based solely on Maulana Maudidis writings contains serious flaws.


There is no doubt that Maulana Maudidi has immense literary appeal, especially for the western educated people. And there is no question that many of the things he promotes are good and correct. But the incorrect things are mixed with the correct ones. Therefore it would be advisable to use an authentic alternate source. Once you have read Ma'ariful Qur'an thoroughly, you might be able to see for yourself where the problems with Tafhim lie.




Khalid Baig


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Edited by Mahid

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A BRIEF HISTORY OF THE MAWDUDI CALAMITY[using large font size is not allowed]


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.


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.


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.


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.


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.


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’.


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.


Wallaahu Waliyyut Tawfeeq


Moulana Muhammad Yusuf Binnori


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CRITICISM AND THE RIGHT OF CRITICISM[using large font size is not allowed]


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






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' move- ment, 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 under- stand 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 pour Question. But 1 feel this will not satisfy you, hence I will have to elaborate on it. In today's discussion 1 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 con- ferred 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 estabil- ishing 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 con- fronts the Ambiyaa. An illustrious Prophet like Dawood Alaihis salaam. was werned 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 Sal- lallahu 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 tiis 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 if 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 Dorn. 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 llmi 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. The first thing that rattles in me regarding the revival mission from the time of Hazrat Mujaddid Alf Thaani to the time of Shah (Waliyullah) Saheb and his disciples, in this, thar, in Tasawwuf they did not estimate the illness of the Muslims. They prescribed for them the same food from which they should have been completely kept away. Ibid page 92.
  28. Neither Hadhrat Mujaddid Seheb nor Shah (Waliyullah) Saheb was unaware of this 'Illness'. Criticism regarding this is found in the writings of both. It is possible that they did not truly estimate the serious- ness of this 'disease'. For this reason these two venerable personalities gave these sick people the same food, which had proven to be fatal. The outcome of this was that gradually, both circles became influenced by the same disease. Ibid page 94.
  29. Although Maulana Ismail Shaheed R. Alayhi understood this reality well and adopted the same course as that of Ibn Taymiyyah, but, as this was present in the literature of Shah Waliyullah Saber, the effects of which remained in the writings of Shah (smail Shaheed R. Alayhi, tlute chain of Peer/ Mureedi continued in the movement of Sayyid Saheb Therefore, this movement could not be free from the germs of the 'dis- ease of sufiyyat.' Ibid page 95.
  30. And we note this 'Jahalah' - with the exception of a very small Jamaat - among the general Muslims from East to West, be they from il- literate pvblic; or graduate Ulama; or mendicant Mashaa'ikh; or grad- uates 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 per- son 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 pic- ture 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 per- son 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 meausres 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 wa Sall am.


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 ad- vised 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: "0 Messenger of Allah, this was like a farewell lec- ture, please advise us." He said: "I advise you to fear Allah, and obey and accept (your leaders), even if he be a Habshi slave, be- cause 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 un- derstanding is superior. If the deeds of a person are attacked, it will mean that the deed-s 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 su- perior. In Islam this is called 'Kibr' or 'Takabbur'. This is the same 'Kibr' which overtook Iblis, and through this wrang self aggrandisement, in- stead 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, ###### 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 fulfill- ing 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 (Na Uzubillah) more than Allah, because the least, that is expected from Maududi Saheb is that he will not confer an im- portant 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 Lhe 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 sa- laam, 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 aiayht, 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 Buz- rugs 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.2 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 bet- ter than him). It one is really superior to another in knowledge, under- standing, deeds and morals, then verily one has the right to criticise an- other who has a lower standard. If one on his own accord feels supe- rior, 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 rehed 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:

  1. The Kitaab of Allah
  2. The sunnah of Rasulullah Sallallahu alaihi wa Sallam
  3. The Ijmaa of the Ummah
  4. 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 Mut- laq. 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 Sunriah are on Riwaayat and Diraayat, especially when according to the research of Janab Maududi Saheb the Sahaabah Kiraam Radhiallahu Anhum at- tacked one another and (Na Uzubillah) called one another liars If in re- ality, Na Uzubillah, the Sahaabah Kiraam Radhiallahu Anhum were as pictured by the crrticism 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 unreliaLilv, until Mau- dudi Saheb will show us through the standards shown to I;am by Allah, that liow reliable a certain thing is and how unreliable others are In all fairness, please tell us, what else besides this did Mirza Gtiwlam Ahmed Qadiani and Mr. Ghulam Ahmed Parvez say? Where did Maududi Saheb attain this 'Allah's Standard', in the light of which every indwidual 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 Ov,r'aan and Sunnah from Rasulullah Sal- lallahu 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 recerve 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 arC 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, be- cause of this, the entire structure of the Deen is being put into a nega- tive 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 in- vented 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 fiow- ing 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 edu- cation this 'thinker' will attain. We do not even hold this position in rela- tion 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 reject- ing the 'mental salvery' of every personality among the Salaf Saaliheen, given preference to the 'mental slavery' of the orientalist western dis- believers, 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 pro- daims 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 Mus- taqeem' (The straight path), and instructs one to supplicate for its guid- ance. 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 Is- lamic 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 Saali- heen, and have floated their lofty thoughts in the jungles of their own in- telligence 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 fitnafi 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 'men1al slavery/'. They went astray and led others astray. In our mod- ern times the new sects that emerged, although their basis and view- points differ, you will find that they are more or less unanimous on the above point. It is fashionable today to satirize the Saiaf 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- wit- nessed 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 relig- ious 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!he 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) 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 criti- cism 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 re- garding my Sahaabah. Do not make them a source of criticism after me. That person who has loved them, has loved them be- cause 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, ###### 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 Radhhllahu 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.


May Allah Ta'aala give us and the entire Ummah the Towfeeq of following this golden advice, and keep us on the straight path. (Aameen).


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