|
Fitnatul Mawdudiyyah
|
|
Radd al Salafiyya -
Fitnatul Mawdudiyyah
|
|
Written by hizmetbooks.org
|
|
Tuesday, 19 Muharram 1431 Mawdudi's slandering of Islamic belief and
the Ahlus-Sunnah Ulema
and its answer
Mawdudi, in the first edition of this book The Revivalist Movement in Islam, slandered the Islamic faith and the Ahl as-Sunnat scholars. Muslims with right belief in Pakistan began to defend themselves and refuted his slanders and heretical thoughts with documents. Mawdudi, altogether confused with these righteous criticisms, had to tidy his book up. Changing some parts of it and attempting to explain away some others stupidly, he published it again. In order to save his face, he wrote in the preface, "Reviewing the parts which are misunderstood, I have tried to prevent the heartbreaking criticisms.1" Yet, in the same book, he did not give up speaking ill of the words of reverence such as 'al-Imam', 'Hujjat al-Islam', 'Qutb al-'arifin' and 'Shaikh al-Islam', that had been presented to the Ahl as-Sunnat scholars by Muslims, and proclaimed that he did not regard the Ahl as-Sunnat scholars worth these high titles. But, in praising Ibn Taymiyya and 'Abduh, who are documentedly proved to have had departed from the Ahl as-Sunnat, the right path, he himself did not neglect to write the words 'Imam' and 'Ustadh' (master) in front of their names. The words of reverence, which he deems too much for the Ahl as-Sunnat scholars are given freely to them by him. It is written detailedly on page 487 of the fifth volume of Ibn 'Abidin's Radd al-mukhtar for whom and which words of reverence can be used. At the beginning of The Revivalist Movement in Islam, Mawdudi says: "Islamic faith puts forth its own philosophy, which greatly differs from irreligious philosophies. Its knowledge about the Universe and mankind is quite opposite to the knowledge of the irreligious." He means that there is philosophy in Islam and that Muslim scholars are philosophers. His deductions are similar to the Europeans' understanding of Islam by looking at it from the outside. As explained in detail in our book Se'adet-i Ebediyye, one's degrading Muslim scholars down to the degree of philosophers shows his misunderstanding of them. Islamic knowledge is divided into two parts: religious and scientific. Scientific knowledge in Islam is obtained by observation, close examination and experimentation, as is the knowledge of the irreligious in Europe and America about the Universe and man. The science Muslims learn is seen as "quite opposite" by Mawdudi, which means to deny that there is scientific knowledge in Islam. And this is to spoil the lot instead of being useful. It is pertinent to quote the exalted Islamic scholar al-Imam al-Ghazali here: "It will not be useful but harmful to the religion for the ignorant to attempt to help the religion."
|
|
Read more...
|
|
|
Radd al Salafiyya -
Fitnatul Mawdudiyyah
|
|
Written by Administrator
|
|
Monday, 19 Muharram 1431 Fatwa about the Deviation of Mawdudi
Mawdudi was one of the descendants of Khwaja Qutb ad-din Mawdud al-Chishti, a notable of the Chishtiyya Tariqa. Hadrat Muinuddin al-Chishti of Ajmar (Rahmatullahi 'Alayh) was Qutb ad-din's caliph, one of those who were ordered and given permission by him to guide the people who wanted to learn. Mawdudi was born in Hydarabad in 1321 (1903). He died in the United States and was buried in Pakistan in 1399 (1979). He began to earn his living as an accountant. With his first book, Holy War in Islam (1927), he spread his revolutionary ideas1. When it was translated into Arabic, it influenced Hasan al-Banna's thoughts and caused him to revolt against the government in Egypt and to be killed. Mawdudi's inefficiency in knowledge has brought innumerable Muslims like this to substantial and spiritual death, for no Islamic scholar has ever taken any interest in politics or thought of revolution. They have guided people to the right course through knowledge and advice. They have known that Islam would spread not through revolution but through knowledge, justice and morals. Mawdudi strove to solve all the main principles of Islam with his own reason and always departed from Islamic scholars and Islamic knowledge. If one observes his books minutely, one will easily see that he was in a struggle of disseminating his own thoughts under the name of Islam. He put Islam into various shapes in order to adapt it to modern forms of government. He shaped Islam's institution of caliphate according to his imagination and attacked almost all the caliphs. The annihilation of Islamic scholars, and consequently of Islamic knowledge, by the British and their servants facilitated the spread of his aberrant ideas. The ignorant people who were not at a level to read and understand the books of Islamic scholars readily thought of him as a scholar, as a mujahid. His political thoughts were considered extensive Islamic knowledge.
|
|
Read more...
|
|
Radd al Salafiyya -
Fitnatul Mawdudiyyah
|
|
Written by Hizmetbooks.org
|
|
Monday, 18 Muharram 1431
Mawdudi's (Maududi) characterization of Imam al Ghazali
as a reformer and its answer
Abul A'ala Mawdudi, one of the religion reformers of the present time, introduces Imam al-Ghazali as a reformer in his book The Revivalist Movement in Islam. He writes:
"Imam al-Ghazali extirpated the Greek thoughts so as to remove their effects from Muslims' minds. He corrected the mistakes of those who attempted to defend Islam against philosophers and scholasticism according to their own thoughts. He revealed the rational effects of the principles of belief, reopened the spirit of ijtihad, arranged the programs of education, introduced the moral principles of Islam and invited the government and officials to follow Islam. Yet he was inefficient in the knowledge of the Hadith, and he dwelt too much on rational knowledge and inclined to tasawwuf more than necessary."
He attributes defects to this great scholar, who has been one of the greatest Ahl as-Sunnat scholars. He calls these imaginary defects "dangerous attitude". He extravagantly goes on:
"Ibn Taymiyya removed these dangers, revived Islam's spirit of idea and morals and accomplished the explorations of renewal. A little before him, no one had dared to invite the people to Islam out of the fear of being calumniated; the narrow-minded scholars had cooperated with the cruel rulers, and it was his lot to unfurl the flag of renewal against them. He was profound in interpretation of the Qur'an and a leader in the Hadith and he took Islam from where al-Ghazali had left it forward. He defended Islamic faith and found more beautiful proofs for Islamic spirit than al-Ghazali had. Al-Ghazali's judgement had remained under the harmful influence of rational thoughts. Ibn Taymiyya was more effective and chose the way of reason, which was closer to spirit of the Qur'an and Sunnat. Thus, he won a wonderful success. Men of knowledge did not know the interpretation of the Qur'an. Those who were educated scholastically were not able to establish the connection between themselves and the Qur'an and Hadith. It has been only Ibn Taymiyya's lot to accomplish the real explanation of Islam. He made ijtihads by deriving his inspiration directly from the Holy Book, from the Sunnat, and from the way of living of the Prophet's companions. Ibn al-Qayyim, his disciple, studied over the divine causes, the meanings of which had not been solved, and put Islamic rules. By clearing out the evil effects that had leaked into Islamic system, he purified and refreshed it. He attacked the bad customs that had been accepted as parts of Islam and had been support for religious punishments and tolerated by scholars for centuries. This honest act turned the whole world against him. Those who came later raced with one another to calumniate him."
::/wysiwyg_introtext::
::my_readmore::
|
|
Read more...
|
|
|
|
|
|
|
|
Raad ul Salafiyya 
