A
LETTER TO A PIOUS FRIEND
CRITICISM
AND THE RIGHT OF CRITICISM
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' 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, 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
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:
(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 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, 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 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).
Muhammed
Yousuf Ludhianwi
Last modified:
July 19, 2007
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