A
BRIEF HISTORY OF THE MAWDUDI CALAMITY
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
Last modified:
July 19, 2007
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