Abul Hasan
04-03-2005, 01:14 PM
:salam:
Here follows two articles on Abul A'la Mawdudi (d. 1979) - leader and inspirer of groups like: Jama'at al-Islami, Islamic Foundation (Leicester, UK), Islamic Forum Europe (East London masjid, London et al), "Young Muslim Organisation" (YMO) and Ikhwan al-Muslimin...
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Abu'l Ala Maududi (1903-1979) was probably the most well known leader of the various "Salafi" movements in his time. He founded the political party known as Jama'at al-Islami in 1941 with the aim to revive Islam in the Indian subcontinent as well as establish a true Islamic state. The aims seemed to be noble initially, but as he gained prominence through his writings and speeches (many of which have been translated into various languages), he lost the confidence of the majority of the Ulama in the Indian subcontinent; be they Deobandi/Tablighi or Barelvi.
A number of religious edicts were passed on him and his Jama'at due to some ideas championed by Maududi , and subsequently backed, funded and published by a section of the government appointed scholars of "Salafi-Saudi" Arabia. We will mention some of his famous declarations by the aid of Allah below.
Despite facing a number of setbacks, this political party is still active today in the subcontinent, as well as in the Western world; where it has managed to proselytize its activities and ideas by channeling it through a number of well funded Saudi-backed umbrella groups.
The names of these groups may be different but the aims and intentions are practically the same; and generally it is at core a wing of Salafiyyism in its many divisive and sub-divisive forms that exist in the Muslim lands today. To name but a few of these groups based in the occident may enlighten the reader to some extent.
Here in England the Jama'at al-Islami has been represented to the best of my knowledge in the shade of some of the following groups: UK Islamic Mission, Young Muslims (YM), Young Muslim Organization (YMO), and most notoriously the academic and cultural representative of the Jama'at has been expressed and promoted by the Islamic Foundation based in Leicester, UK.
Needless to say, the above groups are all in one form or another admirers of Ibn Taymiyya, Ibn al-Qayyim, Ibn Abdal Wahhab; as well as having some members who respect al-Albani to a certain degree.
Our aim is not to belittle or dishonor the members of the above named groups, but to warn and advise its unsuspecting members as well as the "Salafi" movements in the West who never condemn Maududi in general,[157] the true nature of Maududi and his party's beliefs to the best of our knowledge and sincerity.
We have derived most of the following quotes from a work compiled by Shaykh Muhammad Yusuf Ludhianvi,[158] entitled: Differences in the Ummah and the Straight Path.[159] To the introduction of another book written by Ludhianvi,[160] there is a brief review of Maududi's life and works, by the late Muhaddith of Pakistan: Shaykh Muhammad Yusuf Banuri,[161] in the following words[162] :
I admired many things about Maududi 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 him that it was not possible to endure it, but taking into consideration the Deeni (religious) well being, I tolerated and kept silent. I did not foresee that this fitnah (mischief) would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new buds would keep on blossoming, and indecent words would be used regarding the Sahabah kiraam Ridhwanullahi Alayhim and the Anbiyya (Prophets) Alayhimus Salaam. Later on, such things appeared daily in the Tafhimul Quraan. [163]
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.'[164] Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned, where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfill the demands for the preservation of the Deen with Haqq (truth) and justice.
Shaykh Ludhianwi said[165]:
You are aware that Prophethood is a very sensitive issue. Any expression which debases a Nabi is inappropriate. Examine the entire treasure of ahadith of Nabi (peace be upon him) and you will not find the minutest doubt regarding any Nabi (peace be upon them), but Maududi's pen, even after reaching the sanctuary of Prophethood, remains unacquainted with respect. Without compunction he mentions:
(a) The example of Musa (peace be upon him) is that of a hasty conqueror who continues marching without reinforcing his authority. Behind him in the captured land a revolt spreads like fire in a jungle.[166]
(b) Hadrat Dawud (peace be upon him) was influenced by the general custom of the Israeli society of his era and requested Urya to divorce his wife.[167]
(c) There was a carnal desire in the act of Hadrat Dawud (peace be upon him) and he misused his authority. It was an act which did not suit any acquiescent person in the government.[168]
(d) Hadrat Nuh (peace be upon him) was overcome by his human deficiency and he became prey to the emotions of ignorance.[169]
(e) The statement of Hadrat Yusuf (peace be upon him), 'Appoint me as a treasurer of the land' according to him was not merely a request for the post of treasury, as some people presume, but it was a demand for dictatorship. As a result of this, the position which Yusuf (peace be upon him) achieved was very much similar to the position Mussolini [170] held.[171] (f) Hadrat Yunus (peace be upon him) was negligent in the duty of Prophethood. Presumably he left his place before time after loosing his patience.[172]
After analyzing the severe consequences of the above statements made by Maududi , Shaykh Ludhianvi noted on the hundred and twenty first page of his above named work:
Whoever has read Maududi's book Khilafat wa Mulukiyat[173] will testify that the Sahaba (may Allah be pleased with them all) are openly degraded in it, and the author's animosity for the Sahaba (may Allah be pleased with them) is quite apparent.
Under the title "Termination of the superiority of the law", Maududi writes:
(a) "Another abominable innovation that originated in the rise of Mu'awiyah is that he and the governors under his command used to vilify and swear at Hadrat Ali (radiallahu anhu) from the pulpit, to such an extent that even in Masjidun Nabawi[174] on the minbar of Rasulullah (peace and blessings of Allah be upon him) right in front of the Rowdah-e-Nabawi, the beloved cousin of Nabi (peace and blessings of Allah be upon him) used to be vilified. The descendants and relatives of Ali (radiallahu anhu) used to bear this abuse. To swear at any person after his death, besides the Islamic illegality is ethically despicable. To pollute the Jummah (Friday sermon) with this filth was an extremely repulsive act.[175]
(b) Hadrat Mu'awiyah (radiallahu anhu) openly violated the Qur'an and Sunnah in the matter of the distribution of the booty. According to the Qur'an and the hadith, one fifth of the total spoils of war were to be given to the public treasury and the remaining four portions were to be distributed amongst the army that participated in the battle. But Mu'awiyah gave the order that the gold and silver were to be first taken out for him and the remaining distributed according to the Shari rule." [176]
(c) The enrolling of Ziyad ibn Sumayah was also one of the acts of Mu'awiyah which he perpetrated for political aims and thereby contravened an accepted law of Shari'ah. This was a completely unlawful act.[177]
(d) Hadrat Mu'awiyah regarded his governors as above the law and openly rejected Shar'i proceedings against their violations."[178]
If one wishes to discover more vile slanders and attacks (which are diametrically opposed to the beliefs of the Ahl-us-Sunnah wa'l Jama'ah), made against great Companions like Aisha, Hafsah, Abu Bakr, Uthman, Amr ibn al-Aas (may Allah be pleased with them all), and not to mention the great Prophet's (peace and blessings of Allah be upon them all) of the past - then please refer to Shaykh Ludhianvi's works mentioned above for a detailed analysis.
So far, we have provided Maududi's attacks on the past generations, but to finish of this section we will quote what he says of the awaited Imam al-Mahdi; without any direct proof from the sources of the Shari'ah - but rather from his own arrogant imaginations!
He said in his book: A Short History of the Revivalist Movement in Islam[179]:
"In my opinion the coming one will be a most modern leader of his age possessing an unusually deep insight in all the current branches of knowledge, and all the major problems of life. As regards statesmanship, political sagacity and strategic skill in war he will take the whole world by surprise and prove himself to be the most modern of all the moderns. But I am afraid that the people who will be the first. So called to raise hue and cry against his "innovations" will be the Ulema and the Sufis.
I also do not expect that his bodily features will be any different from the common man so as to render him easily recognizable. Neither do I expect that he will proclaim himself to be the Mehdi. Most probably he will not be aware of his being the promised Mehdi. People, however, will recognize him after his death from his works to be the one who was to establish "Caliphate after the pattern of Prophethood", as mentioned in the prophecies.
As I have indicated above, none but a Prophet has any right to start his work with a claim, nor does anybody except a Prophet know with certainty the nature of his mission. 'Mehdi-ism' is not something to be claimed, it is rather something to be achieved. People who put forward such claims and those who readily accept them, in fact, betray a serious lack of knowledge and a degraded mentality.
Moreover, my view of the nature of the Mehdi's mission is also different from the views cherished by these people. I do not find any room in his work for supernatural acts, divine inspirations and ascetic and spiritual exercises. I believe that the Mehdi, like any other revolutionary leader, will have to struggle hard and encounter all the obstacles common in this way. He will create a new School of Thought on the basis of pure Islam, change mental attitudes of the people, and initiate a strong movement which will at once be cultural and political. 'Ignorance' will muster all its forces and strength and come out to crush him, but he will eventually put it to rout and establish a powerful Islamic state..."
Despite Maududi's protestations, many people in his time accused him of having aspirations for the title of Imam ul-Mahdi! We leave it to the reader, and most importantly to a section of "Salafi's" who regard him as their "leader-reviver of the Deen", to decide what they think of one who during his life time openly cast such nefarious aspersions on the great personalities of Islam.
FOOTNOTES
[157] Simply because as one observer put it: "He shares a large proportion of their ideas on Salafiyyism as well as having the same Middle Eastern paymasters!"
[158] Presently a teacher of Hadith and other Islamic sciences at Madrasah Islamiyya Arabiyyah Binnoriah, New Town, Karachi, Pakistan. Besides writing a number of well known books in Urdu, he regularly answers questions via a prominent Pakistani newspaper.
[159] Published by Zam Zam Publishers, 2 Junaid Mansion, D'mello Rd, Off Burns Rd Karachi, Pakistan, 1995.
[160] The Maududi Calamity, Madrasah Arabia Islamia Azaadville 1750, South Africa. This book mentions a number of vile statements made by Maududi against the Prophet's (peace be upon them all) and Companions (may Allah be pleased with them all).
[161] He died in 1978. A district of Karachi (Allama Banuri Town) has been named in his honor. Rahimahullah.
[162] P.6
[163] This is a commentary by Maududi on the Holy Qur'an. It is also available now in English.
[164] Surah al-Baqara: 219
[165] See Differences in the Ummah and the Straight Path (p. 114).
[166] Maududi's Tarjumanul Qur'an, vol. 29, no. 4, p.5.
[167] Maududi's Tafheemat, vol. 2, p.42, 2nd edition.
[168] Maududi's Tafheemul Qur'an, vol. 4, ch. 38, p.27, 1st edition.
[169] Tafheemul Qur'an, vol. 2, p.344.
[170] The corrupt fascist Italian dictator who supported Adolf Hitler in the "Second World war."
[171] Tafheemat, part 2, p.122, 5th edition, 1970.
[172] Tafheemul Qur'an, Ch.11, footnote no. 312-13.
[173] The reader may note that this book has been praised by the Shi'ite regime in Iran, as well as being a book that is essential reading on certain college curriculums in Iran!
[174] The Holy Prophet's (peace be upon him) Mosque in Madinah.
[175] Khilafat wa Mulukiyat, p.124.
[176] Ibid, p.124.
[177] Khilafat wa Mulukiyat, p.175.
[178] Ibid.
[179] 1st edition, June 1973, Markaza Maktaba Islami, Delhi, India, pp.40-1, section "al-Imam ul-Mehdi."
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A word about Mawdudi's ideas by Dr. G.F. Haddad
Adapted from al-Binnuri's Arabic introduction to Shaykh Zakariyya al-Kandihlavi on Mawdudi (Waqf Ihlas ed.)
1. Mawdudi says in the introduction to his book The Four Key Concepts of the Qur'an (p. 10-12) that those were the God, the Lord, worship, and Religion.:
Whoever knows them knows the Qur'an and whoever does not know them does not know the Qur'an, nor Tawhid, nor Shirk, nor does he know that worship is for Allah alone. Whoever is unclear about those concepts then understanding the Qur'an will remain unclear to him even if he is a believer. Despite his being a believer, his belief will be lacking as well as his deeds. Further, these concepts were changed from their original meanings in the time of the Revelation, and have become narrow and obscure due to two reasons:
(1) poor knowledge of Arabic [!] and
(2) because Muslims were born in Islam so they did not know those meanings as they were used concerning the unbelievers at the time the Qur'an was being revealed. As a result those concepts remained unclear and hidden from the Imams of the Arabic language [!!] and the Masters of Tafsir , who all understood them as the rest of the Muslims understood them.
I.e. Mawdudi knows what the Imams of Arabic and Tafsir have failed to know since the earliest times until his. Also, belief in Allah, the angels etc. and accomplishment of the Pillars is not enough to make one a true believer until he fully understands the four concepts of "the God, the Lord, worship, and Religion."
2. Same book (p. 14) :
Due to the unclarity of those meanings, three quarters of the Religion remained hidden from the people, indeed the true spirit of Islam remained hidden from them, hence you see deficiencies in their beliefs and works."
I.e. Mawdudi knows the true spirit of Islam and the fullness of Religion, contrary to everyone else among the Muslims.
3. He concludes (p. 156):
Allah Most High ordered the Prophet (saws) in Surat al-Nasr to seek forgiveness from his Lord for what he committed during the accomplishment of his duties [i.e. as a Prophet] such as shortcomings and defects.
I.e. the Prophet's (saws) conveyance of the Message contains defects.
4. In the periodical al-Minbar of 21 January 1958 and in the Rabi` al-Thani 1376 issue of Tarjuman al-Qur'an p. 13-14 Mawdudi said that
the foundational principles of Islam are of two kinds: the kind that never changes such as Tawhid and the Message; and the kind that changes according to needs.
Then he gives as an example of the latter the verse in which Allah said "We have made you peoples and tribes so that you may know each other, and the noblest among you are those who are most Godwary/righteous.".
And this is what the Prophet (saws) applied at first, but then he quickly had to abandon that principle and resorted to the principle of monarchy, saying: "The Imams are from Quraysh."
Al-Mawdudi calls the principle of change al-hikma al-`amaliyya, "practical wisdom" on the basis of which, he says, "it is halal for the amir to change the rulings of the Law for a certain wisdom and a religious gain."
Al-Binnuri said:
This belief is the apex of misguidance and heresy and its ugliness is manifest like the new dawn. ... It means that every aspect of worship and religion such as prayer, zakat, fasting, hajj and others are subject to change and replacement even if they are essential objectives of Islam. ... He used this principle to support Fatima Jinnah against Sayyid Ayyub the late chief of government in Pakistan.
5. In the third edition of his Tafhimat (2:57) he dismisses the `Isma of Prophets (saws) - immunity to sin - as not being an essential aspect of their persons and says that Allah protects them from error:
but sometimes lifts His protection so that they [Prophets] will commit some blunders, and Allah by this means to show people that they are human beings and not deities.
This means that at any given time, Divine protection might actually be lifted and the ruling that comes from a Prophet at that time might be spurious, or indeed his acts might be those of a lowly person.
6. In his Khutubat ("Discourses" p. 227) he states that:
all those types of obligatory worship such as Salat, Siyam, Zakat, and Hajj which Allah imposed and made the pillars of Islam, are not like the religious obligations of other religious denominations which, once accomplished, release one from one's responsibility. Rather, they have been imposed towards a huge objective and mighty end, .... [until he said] and in a nutshell, the reason for them is so as to bring out mankind from the human dominion and enter them into the dominion of Allah the One. Jihad is self-sacrifice and total striving towards that same goal, and Salat, Siyam, Hajj, and Zakat are preparations for this one unique objective.
In other words the Five Pillars are but a means towards a certain end - which was left unexplicited in the Qur'an and Sunna until Mawdudi came along to explicate it - and they are not needed in themselves.
7. He further clarifies that this "dominion of Allah the One" is "the State" - using that word in English - in the third volume (p. 93) of his book Siyasa Kashmakash:
The purpose of Religion is something near what is called today 'STATE'."
In other words, the hadith of Gibril in which the Prophet (saws) concludes that "He [the angel] came to teach you your Religion", left out the most important part - the goal - and only mentioned the means and accessory parts.
Note that al-Binnuri characterized Mawdudi as primarily interested in politics, striving after power and possessing little concern with actual Religious knowledge and its requirements, to the point that both he and his followers fell into various pitfalls of error and misguidance, until they reached actual atheism and freethinking. This is most commonly verifiable today in the wholesale dismissal of the Ulema of Islam East and West by Mawdudi admirers, which leaves little room to doubt their apostasy.
8. In his Rasa'il Masa'il (p. 55) he states:
Everything that was narrated in the [mutawatir] hadiths of the Prophet (saws) in connection with the Anti-Christ - all of it - was mere opinion and conjecture on his part (saws) and he was undecided concerning it. One time he thought he would come out from Khurasan, another time from Asbahan, another time from between Sham and Iraq, and yet another time he though that the Anti-Christ was Ibn al-Sayyad in Madina. And one time he said something which was narrated from him by that Palestinian Christian Monk, Tamim al-Dari [in Sahih Muslim].
9. In the same book (p. 57):
The Messenger of Allah (saws) thought that the Dajjal would come out in his time or very near it and yet 1350 long years have passed and the Dajjal did not come out. So it is established that what he (saws) believed was untrue.
It is a measure of the terminality of our state that such discourses not only spread but are defended and even praised when they are the mark of (asfala safilin).
As al-Binnuri said:
The Prophet (saws) sought refuge in Allah (swt) from the Dajjal all his life and taught his Companions to do so in every prayer, and he further told them that no Prophet was ever sent except he warned the people about him, and he gave his description and said that his coming out was one of the portents of the Last Hour so to belie it is to belie the fact that {the Hour has drawn near}. As for the outward discrepancy of the reports concerning his location it shows that they all agree on his coming out. And the apparent discrepancy is not a problem except to those who have no knowledge of hadith and its disciplines.
10. In Tarjuman al-Qur'an for the year 1965 p. 35-36 and 49 Mawdudi criticizes `Uthman (ra) for employing in key posts the Sahaba that entered Islam late - i.e. after the conquest of Makka such as Mu`awiya, al-Walid ibn `Uqba, Sa`id ibn al-`As, and `Abd Allah ibn `Amir - because, he claims, they may have possessed the political skills but not the moral requirements! He reiterates this claim in his book al-Khilafa wa al-Mulukiyya (see next paragraph) and his letters as well as his purported Tafsir titled Tafhim al-Qur'an. In other words, Mawdudi (1) differentiates like Christians and Jews between the political and the moral realm and (2) was better aware of their moral merit or demerit than `Uthman or rather than the Prophet (saws) himself, since they fought with him at Ta'if, Hunayn and elsewhere and it is the latter that first gave them positions of responsibility even before `Uthman.
11. On page 23 of Mawdudi's "The revivalist movement in Islam" he writes,
One of the two reasons why the institution of caliphate weakened was because Hadrat Uthman did not have as much quality of a leader as his predecessors had had.
Sayyid Qutb says as much in his book al-`Adala al-Ijtima`iyya fi al-Islam but it is a Sunni tenet that no-one after Prophets compares to Abu Bakr and `Umar, so any comparison of inferiority to them is spurious. As for the conclusion that the institution of caliphate weakened because of `Uthman, it is not only presumptuous but actually a contradiction of the Prophet's (saws) explicit recommendation of the caliphate of the three according to the following hadith:
The Prophet (saws) asked: Did any of you see anything in his dream? A man said to the Prophet (saws): O Messenger of Allah, I saw in my dream as if a balance came down from heaven in which you were weighed against Abu Bakr and outweighed him, then Abu Bakr was weighed against `Umar and outweighed him, then `Umar was weighed against `Uthman and outweighed him, then the balance was taken up. This displeased the Prophet (saws) who said: Successorship of prophethood (khilafa nubuwwa)! Then Allah shall give kingship to whomever He will.1
This illustrates that one reason for Mawdudi's disrespect of the Companions was his lack of knowledge of the Sunnah, although he was fond of attributing such lack to the Ulema such as of Imam al-Ghazzali.
One wonders also if al-Mawdudi and Qutb considered that they arrived at such a level as to be called Hujjat al-Islam or, say, Mujaddid al-Alf al-Thani; or the level of Shah Waliyyullah; or Muhaddith `Abd al-Haqq Dihlawi; or any of the Ulema who are considered Mujaddids in India. If not, then we should equally say that one of the reasons why Islam weakened in India was because Mawdudi did not have as much moral mettle as a Muslim as they did.
However, there is a huge difference: `Uthman is among the {First and Foremost} mentioned by Allah in His Book, and He said {Allah is pleased with them and they with Him} and he was praised to the skies by the Prophet (saws). None of this is true of Mawdudi and Qutb.
Another difference is that there is no precedent in scholarly discourse in Sunni Islam for Mawdudi's and Qutb's disparagement of the leadership qualities of `Uthman except, perhaps, in the books of Ibn Taymiyya. In this respect it appears that those two authors merely took their clues from Wahhabism, which consists in exhuming and reanimating the ideas of Ibn Taymiyya as stated by Imam Abu Zahra in his Tarikh al-Madhahib al-Islamiyya.
There are other differences also, such as the facts (1) that we know that `Uthman is in Paradise whereas we do not know the same of Mawdudi and Qutb, (2) that `Uthman - Allah be well-pleased with him - probably conquered more lands for Islam than Mawdudi and Qutb knew, and (3) that no Muslim opens the Mushaf or learns a single verse of the Qur'an without `Uthman receiving a share of his reward!
12. The constitution of Mawdudi's Jama`a Islamiyya states black on white that:
No man other than the Messenger of Allah (saws) provides any yardstick for the truth nor is above criticism. And no one can take anyone else as an object of worship in terms of reason and thought because men are all alike in one same rank and they are all created by Allah. Therefore, each is subject to criticism and investigation according to that same criterion and placed at his level and rank according to his caliber.
Al-Binnuri:
One might say that this rule is quite acceptable, but a second look and an analysis of it reveals otherwise.... for such a rule can easily be used as an avenue for every atheist proposition against the Religion and every possible innovation in the Law, and the Umma of Islam knows since its earliest days that the Prophet (saws) directed us to cling to Abu Bakr and `Umar as our leaders, and commanded us to follow his Sunnah and the Sunnah of his rightly-guided Caliphs after him, more than that, to 'bite upon it with your very teeth'.... In fact he targets even the Prophets themselves with his words although we are ordered to believe in them and in their being immune to sin. But we have seen Ustaz Mawdudi in action against them and he has not left Dawud, nor Sulayman, nor Musa, nor Yunus, nor even our Master the Prophet (saws) except he said they all made errors and missed the mark and were belied by history and that each Prophet not only necessarily errs but also disobeys and sins, and he said other such enormities....
Further, Allah Most High has praised other Companions highly in His Book and so has the Prophet (saws), naming so many of them and praising their accuracy and acumen without the "criticism and investigation" nor their being "worshipped" as claimed.
This constitution coupled with his so-called Four Key Concepts of the Qur'an is in fact a program for the dismantlement of the methodologies and disciplines of the Law that are regrouped under the Four Schools and the works of the Ulema. For in the sight of that man, all those works of Tafsir and Fiqh missed the mark because of deficiency in the Arabic language [!] and ignorance of his four principles.
Thus he claims that Sahih al-Bukhari contains falsehoods although the Umma is in agreement that it is the soundest book after the Qur'an. For example, that there is no such thing as the seven heavens in reality, nor that al-Tur mountain was raised over the heads of Bani Isra'il, nor that the wide-eyed maidens of Paradise exist, and he claims that those maidens are in fact the daughters of the unbelievers and the daughters of the Muslims that are undeserving of Paradise, nor that the Prophet (saws) was given the strength of so many men as related from Anas, etc.
Consequently, Jam`iyyat al-`Ulema' in Delhi on 27 Shawwal 1370 issued the following verdict concerning Mawdudi:
The works of al-Mawdudi and his party, al-Jama`a al-Islamiyya, give people licenses to cease following the Imams of the Religion and divorce all ties with them, something which is the path to destruction of the Ummah and their misguidance one and all, and the path of severing their ties with the Companions of the Messenger of Allah (saws) and the righteous Predecessors. In addition, much of his research and false ideas are an invitation to a new Fiqh and innovation in the Religion... and we announce our complete innocence and dissociation from that Jama`ah and from such a movement.
Was-Salamu `ala man Ittaba`a al-Huda
FOOTNOTES
1 Narrated from Abu Bakrah by Ahmad with three chains, Abu Dawud, and al-Tirmidhi (without the last statement of the Prophet (saws)) who said: hasan sahih, and from Safina by Abu Dawud with a fair chain and al-Bazzar with a fair chain as indicated by al-Haythami. Al-Hakim narrated it with a chain similar to al-Tirmidhis and graded it sahih and al-Dhahabi concurred.
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NB - Shaykh Muhammad Yusuf al-Ludhianwi quoted above was assasinated around the year 2000 in Karachi. Rahimahullah
Wassalam
Abul Hasan
Here follows two articles on Abul A'la Mawdudi (d. 1979) - leader and inspirer of groups like: Jama'at al-Islami, Islamic Foundation (Leicester, UK), Islamic Forum Europe (East London masjid, London et al), "Young Muslim Organisation" (YMO) and Ikhwan al-Muslimin...
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Abu'l Ala Maududi (1903-1979) was probably the most well known leader of the various "Salafi" movements in his time. He founded the political party known as Jama'at al-Islami in 1941 with the aim to revive Islam in the Indian subcontinent as well as establish a true Islamic state. The aims seemed to be noble initially, but as he gained prominence through his writings and speeches (many of which have been translated into various languages), he lost the confidence of the majority of the Ulama in the Indian subcontinent; be they Deobandi/Tablighi or Barelvi.
A number of religious edicts were passed on him and his Jama'at due to some ideas championed by Maududi , and subsequently backed, funded and published by a section of the government appointed scholars of "Salafi-Saudi" Arabia. We will mention some of his famous declarations by the aid of Allah below.
Despite facing a number of setbacks, this political party is still active today in the subcontinent, as well as in the Western world; where it has managed to proselytize its activities and ideas by channeling it through a number of well funded Saudi-backed umbrella groups.
The names of these groups may be different but the aims and intentions are practically the same; and generally it is at core a wing of Salafiyyism in its many divisive and sub-divisive forms that exist in the Muslim lands today. To name but a few of these groups based in the occident may enlighten the reader to some extent.
Here in England the Jama'at al-Islami has been represented to the best of my knowledge in the shade of some of the following groups: UK Islamic Mission, Young Muslims (YM), Young Muslim Organization (YMO), and most notoriously the academic and cultural representative of the Jama'at has been expressed and promoted by the Islamic Foundation based in Leicester, UK.
Needless to say, the above groups are all in one form or another admirers of Ibn Taymiyya, Ibn al-Qayyim, Ibn Abdal Wahhab; as well as having some members who respect al-Albani to a certain degree.
Our aim is not to belittle or dishonor the members of the above named groups, but to warn and advise its unsuspecting members as well as the "Salafi" movements in the West who never condemn Maududi in general,[157] the true nature of Maududi and his party's beliefs to the best of our knowledge and sincerity.
We have derived most of the following quotes from a work compiled by Shaykh Muhammad Yusuf Ludhianvi,[158] entitled: Differences in the Ummah and the Straight Path.[159] To the introduction of another book written by Ludhianvi,[160] there is a brief review of Maududi's life and works, by the late Muhaddith of Pakistan: Shaykh Muhammad Yusuf Banuri,[161] in the following words[162] :
I admired many things about Maududi 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 him that it was not possible to endure it, but taking into consideration the Deeni (religious) well being, I tolerated and kept silent. I did not foresee that this fitnah (mischief) would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new buds would keep on blossoming, and indecent words would be used regarding the Sahabah kiraam Ridhwanullahi Alayhim and the Anbiyya (Prophets) Alayhimus Salaam. Later on, such things appeared daily in the Tafhimul Quraan. [163]
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.'[164] Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned, where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfill the demands for the preservation of the Deen with Haqq (truth) and justice.
Shaykh Ludhianwi said[165]:
You are aware that Prophethood is a very sensitive issue. Any expression which debases a Nabi is inappropriate. Examine the entire treasure of ahadith of Nabi (peace be upon him) and you will not find the minutest doubt regarding any Nabi (peace be upon them), but Maududi's pen, even after reaching the sanctuary of Prophethood, remains unacquainted with respect. Without compunction he mentions:
(a) The example of Musa (peace be upon him) is that of a hasty conqueror who continues marching without reinforcing his authority. Behind him in the captured land a revolt spreads like fire in a jungle.[166]
(b) Hadrat Dawud (peace be upon him) was influenced by the general custom of the Israeli society of his era and requested Urya to divorce his wife.[167]
(c) There was a carnal desire in the act of Hadrat Dawud (peace be upon him) and he misused his authority. It was an act which did not suit any acquiescent person in the government.[168]
(d) Hadrat Nuh (peace be upon him) was overcome by his human deficiency and he became prey to the emotions of ignorance.[169]
(e) The statement of Hadrat Yusuf (peace be upon him), 'Appoint me as a treasurer of the land' according to him was not merely a request for the post of treasury, as some people presume, but it was a demand for dictatorship. As a result of this, the position which Yusuf (peace be upon him) achieved was very much similar to the position Mussolini [170] held.[171] (f) Hadrat Yunus (peace be upon him) was negligent in the duty of Prophethood. Presumably he left his place before time after loosing his patience.[172]
After analyzing the severe consequences of the above statements made by Maududi , Shaykh Ludhianvi noted on the hundred and twenty first page of his above named work:
Whoever has read Maududi's book Khilafat wa Mulukiyat[173] will testify that the Sahaba (may Allah be pleased with them all) are openly degraded in it, and the author's animosity for the Sahaba (may Allah be pleased with them) is quite apparent.
Under the title "Termination of the superiority of the law", Maududi writes:
(a) "Another abominable innovation that originated in the rise of Mu'awiyah is that he and the governors under his command used to vilify and swear at Hadrat Ali (radiallahu anhu) from the pulpit, to such an extent that even in Masjidun Nabawi[174] on the minbar of Rasulullah (peace and blessings of Allah be upon him) right in front of the Rowdah-e-Nabawi, the beloved cousin of Nabi (peace and blessings of Allah be upon him) used to be vilified. The descendants and relatives of Ali (radiallahu anhu) used to bear this abuse. To swear at any person after his death, besides the Islamic illegality is ethically despicable. To pollute the Jummah (Friday sermon) with this filth was an extremely repulsive act.[175]
(b) Hadrat Mu'awiyah (radiallahu anhu) openly violated the Qur'an and Sunnah in the matter of the distribution of the booty. According to the Qur'an and the hadith, one fifth of the total spoils of war were to be given to the public treasury and the remaining four portions were to be distributed amongst the army that participated in the battle. But Mu'awiyah gave the order that the gold and silver were to be first taken out for him and the remaining distributed according to the Shari rule." [176]
(c) The enrolling of Ziyad ibn Sumayah was also one of the acts of Mu'awiyah which he perpetrated for political aims and thereby contravened an accepted law of Shari'ah. This was a completely unlawful act.[177]
(d) Hadrat Mu'awiyah regarded his governors as above the law and openly rejected Shar'i proceedings against their violations."[178]
If one wishes to discover more vile slanders and attacks (which are diametrically opposed to the beliefs of the Ahl-us-Sunnah wa'l Jama'ah), made against great Companions like Aisha, Hafsah, Abu Bakr, Uthman, Amr ibn al-Aas (may Allah be pleased with them all), and not to mention the great Prophet's (peace and blessings of Allah be upon them all) of the past - then please refer to Shaykh Ludhianvi's works mentioned above for a detailed analysis.
So far, we have provided Maududi's attacks on the past generations, but to finish of this section we will quote what he says of the awaited Imam al-Mahdi; without any direct proof from the sources of the Shari'ah - but rather from his own arrogant imaginations!
He said in his book: A Short History of the Revivalist Movement in Islam[179]:
"In my opinion the coming one will be a most modern leader of his age possessing an unusually deep insight in all the current branches of knowledge, and all the major problems of life. As regards statesmanship, political sagacity and strategic skill in war he will take the whole world by surprise and prove himself to be the most modern of all the moderns. But I am afraid that the people who will be the first. So called to raise hue and cry against his "innovations" will be the Ulema and the Sufis.
I also do not expect that his bodily features will be any different from the common man so as to render him easily recognizable. Neither do I expect that he will proclaim himself to be the Mehdi. Most probably he will not be aware of his being the promised Mehdi. People, however, will recognize him after his death from his works to be the one who was to establish "Caliphate after the pattern of Prophethood", as mentioned in the prophecies.
As I have indicated above, none but a Prophet has any right to start his work with a claim, nor does anybody except a Prophet know with certainty the nature of his mission. 'Mehdi-ism' is not something to be claimed, it is rather something to be achieved. People who put forward such claims and those who readily accept them, in fact, betray a serious lack of knowledge and a degraded mentality.
Moreover, my view of the nature of the Mehdi's mission is also different from the views cherished by these people. I do not find any room in his work for supernatural acts, divine inspirations and ascetic and spiritual exercises. I believe that the Mehdi, like any other revolutionary leader, will have to struggle hard and encounter all the obstacles common in this way. He will create a new School of Thought on the basis of pure Islam, change mental attitudes of the people, and initiate a strong movement which will at once be cultural and political. 'Ignorance' will muster all its forces and strength and come out to crush him, but he will eventually put it to rout and establish a powerful Islamic state..."
Despite Maududi's protestations, many people in his time accused him of having aspirations for the title of Imam ul-Mahdi! We leave it to the reader, and most importantly to a section of "Salafi's" who regard him as their "leader-reviver of the Deen", to decide what they think of one who during his life time openly cast such nefarious aspersions on the great personalities of Islam.
FOOTNOTES
[157] Simply because as one observer put it: "He shares a large proportion of their ideas on Salafiyyism as well as having the same Middle Eastern paymasters!"
[158] Presently a teacher of Hadith and other Islamic sciences at Madrasah Islamiyya Arabiyyah Binnoriah, New Town, Karachi, Pakistan. Besides writing a number of well known books in Urdu, he regularly answers questions via a prominent Pakistani newspaper.
[159] Published by Zam Zam Publishers, 2 Junaid Mansion, D'mello Rd, Off Burns Rd Karachi, Pakistan, 1995.
[160] The Maududi Calamity, Madrasah Arabia Islamia Azaadville 1750, South Africa. This book mentions a number of vile statements made by Maududi against the Prophet's (peace be upon them all) and Companions (may Allah be pleased with them all).
[161] He died in 1978. A district of Karachi (Allama Banuri Town) has been named in his honor. Rahimahullah.
[162] P.6
[163] This is a commentary by Maududi on the Holy Qur'an. It is also available now in English.
[164] Surah al-Baqara: 219
[165] See Differences in the Ummah and the Straight Path (p. 114).
[166] Maududi's Tarjumanul Qur'an, vol. 29, no. 4, p.5.
[167] Maududi's Tafheemat, vol. 2, p.42, 2nd edition.
[168] Maududi's Tafheemul Qur'an, vol. 4, ch. 38, p.27, 1st edition.
[169] Tafheemul Qur'an, vol. 2, p.344.
[170] The corrupt fascist Italian dictator who supported Adolf Hitler in the "Second World war."
[171] Tafheemat, part 2, p.122, 5th edition, 1970.
[172] Tafheemul Qur'an, Ch.11, footnote no. 312-13.
[173] The reader may note that this book has been praised by the Shi'ite regime in Iran, as well as being a book that is essential reading on certain college curriculums in Iran!
[174] The Holy Prophet's (peace be upon him) Mosque in Madinah.
[175] Khilafat wa Mulukiyat, p.124.
[176] Ibid, p.124.
[177] Khilafat wa Mulukiyat, p.175.
[178] Ibid.
[179] 1st edition, June 1973, Markaza Maktaba Islami, Delhi, India, pp.40-1, section "al-Imam ul-Mehdi."
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A word about Mawdudi's ideas by Dr. G.F. Haddad
Adapted from al-Binnuri's Arabic introduction to Shaykh Zakariyya al-Kandihlavi on Mawdudi (Waqf Ihlas ed.)
1. Mawdudi says in the introduction to his book The Four Key Concepts of the Qur'an (p. 10-12) that those were the God, the Lord, worship, and Religion.:
Whoever knows them knows the Qur'an and whoever does not know them does not know the Qur'an, nor Tawhid, nor Shirk, nor does he know that worship is for Allah alone. Whoever is unclear about those concepts then understanding the Qur'an will remain unclear to him even if he is a believer. Despite his being a believer, his belief will be lacking as well as his deeds. Further, these concepts were changed from their original meanings in the time of the Revelation, and have become narrow and obscure due to two reasons:
(1) poor knowledge of Arabic [!] and
(2) because Muslims were born in Islam so they did not know those meanings as they were used concerning the unbelievers at the time the Qur'an was being revealed. As a result those concepts remained unclear and hidden from the Imams of the Arabic language [!!] and the Masters of Tafsir , who all understood them as the rest of the Muslims understood them.
I.e. Mawdudi knows what the Imams of Arabic and Tafsir have failed to know since the earliest times until his. Also, belief in Allah, the angels etc. and accomplishment of the Pillars is not enough to make one a true believer until he fully understands the four concepts of "the God, the Lord, worship, and Religion."
2. Same book (p. 14) :
Due to the unclarity of those meanings, three quarters of the Religion remained hidden from the people, indeed the true spirit of Islam remained hidden from them, hence you see deficiencies in their beliefs and works."
I.e. Mawdudi knows the true spirit of Islam and the fullness of Religion, contrary to everyone else among the Muslims.
3. He concludes (p. 156):
Allah Most High ordered the Prophet (saws) in Surat al-Nasr to seek forgiveness from his Lord for what he committed during the accomplishment of his duties [i.e. as a Prophet] such as shortcomings and defects.
I.e. the Prophet's (saws) conveyance of the Message contains defects.
4. In the periodical al-Minbar of 21 January 1958 and in the Rabi` al-Thani 1376 issue of Tarjuman al-Qur'an p. 13-14 Mawdudi said that
the foundational principles of Islam are of two kinds: the kind that never changes such as Tawhid and the Message; and the kind that changes according to needs.
Then he gives as an example of the latter the verse in which Allah said "We have made you peoples and tribes so that you may know each other, and the noblest among you are those who are most Godwary/righteous.".
And this is what the Prophet (saws) applied at first, but then he quickly had to abandon that principle and resorted to the principle of monarchy, saying: "The Imams are from Quraysh."
Al-Mawdudi calls the principle of change al-hikma al-`amaliyya, "practical wisdom" on the basis of which, he says, "it is halal for the amir to change the rulings of the Law for a certain wisdom and a religious gain."
Al-Binnuri said:
This belief is the apex of misguidance and heresy and its ugliness is manifest like the new dawn. ... It means that every aspect of worship and religion such as prayer, zakat, fasting, hajj and others are subject to change and replacement even if they are essential objectives of Islam. ... He used this principle to support Fatima Jinnah against Sayyid Ayyub the late chief of government in Pakistan.
5. In the third edition of his Tafhimat (2:57) he dismisses the `Isma of Prophets (saws) - immunity to sin - as not being an essential aspect of their persons and says that Allah protects them from error:
but sometimes lifts His protection so that they [Prophets] will commit some blunders, and Allah by this means to show people that they are human beings and not deities.
This means that at any given time, Divine protection might actually be lifted and the ruling that comes from a Prophet at that time might be spurious, or indeed his acts might be those of a lowly person.
6. In his Khutubat ("Discourses" p. 227) he states that:
all those types of obligatory worship such as Salat, Siyam, Zakat, and Hajj which Allah imposed and made the pillars of Islam, are not like the religious obligations of other religious denominations which, once accomplished, release one from one's responsibility. Rather, they have been imposed towards a huge objective and mighty end, .... [until he said] and in a nutshell, the reason for them is so as to bring out mankind from the human dominion and enter them into the dominion of Allah the One. Jihad is self-sacrifice and total striving towards that same goal, and Salat, Siyam, Hajj, and Zakat are preparations for this one unique objective.
In other words the Five Pillars are but a means towards a certain end - which was left unexplicited in the Qur'an and Sunna until Mawdudi came along to explicate it - and they are not needed in themselves.
7. He further clarifies that this "dominion of Allah the One" is "the State" - using that word in English - in the third volume (p. 93) of his book Siyasa Kashmakash:
The purpose of Religion is something near what is called today 'STATE'."
In other words, the hadith of Gibril in which the Prophet (saws) concludes that "He [the angel] came to teach you your Religion", left out the most important part - the goal - and only mentioned the means and accessory parts.
Note that al-Binnuri characterized Mawdudi as primarily interested in politics, striving after power and possessing little concern with actual Religious knowledge and its requirements, to the point that both he and his followers fell into various pitfalls of error and misguidance, until they reached actual atheism and freethinking. This is most commonly verifiable today in the wholesale dismissal of the Ulema of Islam East and West by Mawdudi admirers, which leaves little room to doubt their apostasy.
8. In his Rasa'il Masa'il (p. 55) he states:
Everything that was narrated in the [mutawatir] hadiths of the Prophet (saws) in connection with the Anti-Christ - all of it - was mere opinion and conjecture on his part (saws) and he was undecided concerning it. One time he thought he would come out from Khurasan, another time from Asbahan, another time from between Sham and Iraq, and yet another time he though that the Anti-Christ was Ibn al-Sayyad in Madina. And one time he said something which was narrated from him by that Palestinian Christian Monk, Tamim al-Dari [in Sahih Muslim].
9. In the same book (p. 57):
The Messenger of Allah (saws) thought that the Dajjal would come out in his time or very near it and yet 1350 long years have passed and the Dajjal did not come out. So it is established that what he (saws) believed was untrue.
It is a measure of the terminality of our state that such discourses not only spread but are defended and even praised when they are the mark of (asfala safilin).
As al-Binnuri said:
The Prophet (saws) sought refuge in Allah (swt) from the Dajjal all his life and taught his Companions to do so in every prayer, and he further told them that no Prophet was ever sent except he warned the people about him, and he gave his description and said that his coming out was one of the portents of the Last Hour so to belie it is to belie the fact that {the Hour has drawn near}. As for the outward discrepancy of the reports concerning his location it shows that they all agree on his coming out. And the apparent discrepancy is not a problem except to those who have no knowledge of hadith and its disciplines.
10. In Tarjuman al-Qur'an for the year 1965 p. 35-36 and 49 Mawdudi criticizes `Uthman (ra) for employing in key posts the Sahaba that entered Islam late - i.e. after the conquest of Makka such as Mu`awiya, al-Walid ibn `Uqba, Sa`id ibn al-`As, and `Abd Allah ibn `Amir - because, he claims, they may have possessed the political skills but not the moral requirements! He reiterates this claim in his book al-Khilafa wa al-Mulukiyya (see next paragraph) and his letters as well as his purported Tafsir titled Tafhim al-Qur'an. In other words, Mawdudi (1) differentiates like Christians and Jews between the political and the moral realm and (2) was better aware of their moral merit or demerit than `Uthman or rather than the Prophet (saws) himself, since they fought with him at Ta'if, Hunayn and elsewhere and it is the latter that first gave them positions of responsibility even before `Uthman.
11. On page 23 of Mawdudi's "The revivalist movement in Islam" he writes,
One of the two reasons why the institution of caliphate weakened was because Hadrat Uthman did not have as much quality of a leader as his predecessors had had.
Sayyid Qutb says as much in his book al-`Adala al-Ijtima`iyya fi al-Islam but it is a Sunni tenet that no-one after Prophets compares to Abu Bakr and `Umar, so any comparison of inferiority to them is spurious. As for the conclusion that the institution of caliphate weakened because of `Uthman, it is not only presumptuous but actually a contradiction of the Prophet's (saws) explicit recommendation of the caliphate of the three according to the following hadith:
The Prophet (saws) asked: Did any of you see anything in his dream? A man said to the Prophet (saws): O Messenger of Allah, I saw in my dream as if a balance came down from heaven in which you were weighed against Abu Bakr and outweighed him, then Abu Bakr was weighed against `Umar and outweighed him, then `Umar was weighed against `Uthman and outweighed him, then the balance was taken up. This displeased the Prophet (saws) who said: Successorship of prophethood (khilafa nubuwwa)! Then Allah shall give kingship to whomever He will.1
This illustrates that one reason for Mawdudi's disrespect of the Companions was his lack of knowledge of the Sunnah, although he was fond of attributing such lack to the Ulema such as of Imam al-Ghazzali.
One wonders also if al-Mawdudi and Qutb considered that they arrived at such a level as to be called Hujjat al-Islam or, say, Mujaddid al-Alf al-Thani; or the level of Shah Waliyyullah; or Muhaddith `Abd al-Haqq Dihlawi; or any of the Ulema who are considered Mujaddids in India. If not, then we should equally say that one of the reasons why Islam weakened in India was because Mawdudi did not have as much moral mettle as a Muslim as they did.
However, there is a huge difference: `Uthman is among the {First and Foremost} mentioned by Allah in His Book, and He said {Allah is pleased with them and they with Him} and he was praised to the skies by the Prophet (saws). None of this is true of Mawdudi and Qutb.
Another difference is that there is no precedent in scholarly discourse in Sunni Islam for Mawdudi's and Qutb's disparagement of the leadership qualities of `Uthman except, perhaps, in the books of Ibn Taymiyya. In this respect it appears that those two authors merely took their clues from Wahhabism, which consists in exhuming and reanimating the ideas of Ibn Taymiyya as stated by Imam Abu Zahra in his Tarikh al-Madhahib al-Islamiyya.
There are other differences also, such as the facts (1) that we know that `Uthman is in Paradise whereas we do not know the same of Mawdudi and Qutb, (2) that `Uthman - Allah be well-pleased with him - probably conquered more lands for Islam than Mawdudi and Qutb knew, and (3) that no Muslim opens the Mushaf or learns a single verse of the Qur'an without `Uthman receiving a share of his reward!
12. The constitution of Mawdudi's Jama`a Islamiyya states black on white that:
No man other than the Messenger of Allah (saws) provides any yardstick for the truth nor is above criticism. And no one can take anyone else as an object of worship in terms of reason and thought because men are all alike in one same rank and they are all created by Allah. Therefore, each is subject to criticism and investigation according to that same criterion and placed at his level and rank according to his caliber.
Al-Binnuri:
One might say that this rule is quite acceptable, but a second look and an analysis of it reveals otherwise.... for such a rule can easily be used as an avenue for every atheist proposition against the Religion and every possible innovation in the Law, and the Umma of Islam knows since its earliest days that the Prophet (saws) directed us to cling to Abu Bakr and `Umar as our leaders, and commanded us to follow his Sunnah and the Sunnah of his rightly-guided Caliphs after him, more than that, to 'bite upon it with your very teeth'.... In fact he targets even the Prophets themselves with his words although we are ordered to believe in them and in their being immune to sin. But we have seen Ustaz Mawdudi in action against them and he has not left Dawud, nor Sulayman, nor Musa, nor Yunus, nor even our Master the Prophet (saws) except he said they all made errors and missed the mark and were belied by history and that each Prophet not only necessarily errs but also disobeys and sins, and he said other such enormities....
Further, Allah Most High has praised other Companions highly in His Book and so has the Prophet (saws), naming so many of them and praising their accuracy and acumen without the "criticism and investigation" nor their being "worshipped" as claimed.
This constitution coupled with his so-called Four Key Concepts of the Qur'an is in fact a program for the dismantlement of the methodologies and disciplines of the Law that are regrouped under the Four Schools and the works of the Ulema. For in the sight of that man, all those works of Tafsir and Fiqh missed the mark because of deficiency in the Arabic language [!] and ignorance of his four principles.
Thus he claims that Sahih al-Bukhari contains falsehoods although the Umma is in agreement that it is the soundest book after the Qur'an. For example, that there is no such thing as the seven heavens in reality, nor that al-Tur mountain was raised over the heads of Bani Isra'il, nor that the wide-eyed maidens of Paradise exist, and he claims that those maidens are in fact the daughters of the unbelievers and the daughters of the Muslims that are undeserving of Paradise, nor that the Prophet (saws) was given the strength of so many men as related from Anas, etc.
Consequently, Jam`iyyat al-`Ulema' in Delhi on 27 Shawwal 1370 issued the following verdict concerning Mawdudi:
The works of al-Mawdudi and his party, al-Jama`a al-Islamiyya, give people licenses to cease following the Imams of the Religion and divorce all ties with them, something which is the path to destruction of the Ummah and their misguidance one and all, and the path of severing their ties with the Companions of the Messenger of Allah (saws) and the righteous Predecessors. In addition, much of his research and false ideas are an invitation to a new Fiqh and innovation in the Religion... and we announce our complete innocence and dissociation from that Jama`ah and from such a movement.
Was-Salamu `ala man Ittaba`a al-Huda
FOOTNOTES
1 Narrated from Abu Bakrah by Ahmad with three chains, Abu Dawud, and al-Tirmidhi (without the last statement of the Prophet (saws)) who said: hasan sahih, and from Safina by Abu Dawud with a fair chain and al-Bazzar with a fair chain as indicated by al-Haythami. Al-Hakim narrated it with a chain similar to al-Tirmidhis and graded it sahih and al-Dhahabi concurred.
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NB - Shaykh Muhammad Yusuf al-Ludhianwi quoted above was assasinated around the year 2000 in Karachi. Rahimahullah
Wassalam
Abul Hasan