Jamaa'ati Islaamiyyah & Sayyid Abul Aa'la Maududi

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#1 [Permalink] Posted on 1st April 2010 14:19

The reason for bringing up this topic is the following paragraph taken from "Taqleed" compiled by Mufti A.H. Elias.

According to Mawlana Hafiz Mufti Saeed Ahmed Palanpuri, Muslims have been charged with three things:

1. To follow the Qur'an

2. To follow the Sunnah of Rasulullaah sallallaahu 'alahi wasallam

3. To follow the way of the Believers

In the light of the above, the rejecters of Quran and the rejecters of Hadeeth are obviously not part of the Ahlus Sunnah wal Jamaa'ah. Thereafter there are three main groups in the world today:

1. The Ghayr Muqallideen - i.e. the Salafiyyah sect which is a separate topic

2. The Shee'ah

3. The Maududi group.

And these three groups reject the Ijmaa of the Sahaabah and the Imams of Fiqh. Therefore the following is info on the group started by Abul Aa'la Maududi.

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#2 [Permalink] Posted on 1st April 2010 14:20

The following is part of Maulana Hussein Ahmed Madani's reply to a letter he received from the Amir of Jamaa'ati Islaamiyyah.

"Your Islamic movement is against the Salaf Saaliheen (Righteous elders of Islam) just like those old sects of Mu'tazilah, Khawaarij etc. and like the modern sects of Qadianis, Chakralwis, Mashriqis etc. who wish to establish a new Islam....It is based on such foundations, beliefs and practices which are contrary to the teachings of the Ahlus Sunnah wal Jamaa'ah."

(from 'Mawlana Hussein Ahmed Madani & Maududi Sahib' translated by Mufti A.H. Elias)

Originally Abul Aa'la Maududi started out on the right track. He studied under Mufti Kifaayatullaah for a while however he was unable to complete his studies. He was trained as a writer. His initial works were masterpieces and his writing ability increased day by day. At that time the movement to free India was in its decisive stages and he became obsessed with the subject of Khilaafat and several leading Ulama supported him at the time however they disassociated themselves from him later but kept quiet about their reasons. Gradually Ulama began to air their views as they became aware and foresaw the detrimental effect of his writings and publications. Shaykhul Hadith Mawlana Muhammad Zakariyya studied all the available printed Maududi literature and wrote a valuable booklet on this subject.

(The group name is also spelled, "Jamaat Islami" and please correct me if I'm wrong because I'm not sure, but the "UK Islamic Mission" is an organisation of the Jamaat Islami)

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#3 [Permalink] Posted on 1st April 2010 14:24

HIS TEACHINGS

In short he first criticized Taqleed, then rejected it. Ultimately he rejected the Ijmaa of the Sahaabah and in his criticism he did not pay any consideration to their exalted rank, till finally, he even took the Ambiyaa to task!

His belief was that no one was above criticism except the Prophet sallallaahu 'alayhi wasallam, i.e. everyone should be pecked and examined. Some of these criticisms of the Ambiyaa and the Sahaabah are listed in "Criticism & the Right of Criticism" by Mawlana Muhammad Yousuf Ludhianwi.

(I found that most of the Ulama acknowledged Maududi Sahib's personal talents and capabilities i.e. some of his early writings on communism, interest, alcohol purdah etc. are termed excellent. However his "attacks" on the Salaf, the Sahaabah and even the Ambiyaa were unacceptable)

The following is from "Taqleed" compiled by Mufti A.H. Elias:

Allamah Saeed Ahmed Palanpuri says regarding the criticisms made by Maududi Sahib:

"Their (the Maududi group's) claim is: 'Intellectual slavery of anyone besides Allah and His Rasool is not permissible' - as is common with all these people, big words and theories, which in reality are very shallow and deceptive."

He adds, "They have tried to cover some of these things up since, but these matters now and then crop up from behind the smokescreen".

This is from hearsay but I was told that a lot of Maududi Sahib's beliefs/explanations have been removed from the later publications...and his followers are known as the "suit and tie Muslims"!

(May Allah subhaanahu wata'ala protect us from all misguidance!)

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#4 [Permalink] Posted on 1st April 2010 20:46

Abul Aa'la Maududi was not an Alim and he didn't have much understanding of the Arabic language,he used to write articles for a press then he went on to write a Tafseer of the Holy Quran in which there are many misguidance and errors.

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#5 [Permalink] Posted on 1st April 2010 20:50

How come he has such a big following even today?

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#6 [Permalink] Posted on 1st April 2010 20:58

Because its a political party and stubborn people stick to their parties and sects.

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#7 [Permalink] Posted on 2nd April 2010 13:29

Because he was a journalist and was really good at writing so his words influenced people to a great extent, great writers can do much.

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#8 [Permalink] Posted on 3rd April 2010 17:42

1. Kindly refer attached - letter to a Pious Friend 2. Rashaad Khalifa is an imposter and none of his material should be read.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai FATWA DEPT.

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).

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#9 [Permalink] Posted on 25th June 2010 21:42

Maududi Attacks Sahaba

The strangest of all is that human weaknesses sometimes overpowered even the
Sahabah and they would hurt each other..."
Tafheemaat (Vol.1 Pg.358) - January 1979.

"The truth is that ordinary people could never be the benchmark for the Muslims,
during the period of Rasulullaah and neither did any of them receive this
honour afterwards. The benchmark Muslims were only those of those times and
of these times who have their gazes focussed at the knowledge of the Qur'aan
and the Ahadeeth and in whose very veins and sinews the knowledge of the
Qur'aan runs together with the pure lifestyle of Nabi r. As for the rest of the
people, they were the followers of these benchmark Muslims during those times
and during these times as well."
[Tafheemaat (Vol.1 Pg.309) and Tarjumaanul Qur'aan, July 1943]

Commenting on the verse "And Allaah has forgiven them", Maududi has to say:
" When interest is prevalent in a society, two types of diseases
manifest themselves in the character of the people. The first type which attacks
those taking interest consists of diseases such as greed, avarice, self-centredness
... The second type which affects those paying the interest consists of dislike,
anger, hatred and jealousy. On the battlefield of Uhud it was a degree of each of
these types of diseases that manifested themselves."
[Tafheemul Qur'aan (Vol.1 Pg.288).]

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#10 [Permalink] Posted on 25th June 2010 21:44

Maududi's insolent comments about Hadhrat Uthmaan

Maududi remarks:
"When this enormous task was given to Hadhrat Uthmaan t, he did not have the special qualities that his esteemed predecessors were endowed with. It is for this reason that practices of the Period of ignorance found a route into the manner in which Islaam manages state affairs."
[Tajdeed wa Ihyaa'e Deen Pg.23, as quoted in Maududi Mad'hab Pg.65.]

"However, when Hadhrat Uthmaan t succeeded Hadhrat Umar , he started to
steadily shift from this policy. In quick succession, he started to appoint his
relatives to high posts and also gave them so many privileges that this became
the target for the common complaint of the people."
[Khilaafat wa Mulookiyyat Pg. 97- third edition 1974.]

Maududi went on to make insolent comments about
Hadhrat Uthmaan (R.a.d) Here follows some of his remarks:

"When this enormous task was given to Hadhrat Uthmaan , he did not have the
special qualities that his esteemed predecessors were endowed with. It is for this
reason that practices of the Period of Ignorance found a route into the manner in
which Islaam manages state affairs."
Tajdeed wa Ihyaa'e Deen Pg.23, as quoted in Maududi Mad'hab Pg.65.

Maududi's insolent comments about Hadhrat Uthmaan:
"However, when Hadhrat Uthmaan succeeded Hadhrat Umar , he started to
steadily shift from this policy. In quick succession, he started to appoint his
relatives to high posts and also gave them so many privileges that this became
the target for the common complaint of the people."
Khilaafat wa Mulookiyyat Pg. 97- third edition 1974.

Maududi's insolent comments about Hadhrat Uthmaan:
"Without doubt, this aspect of Hadhrat Uthmaan's policy was wrong. A wrong
remains a wrong regardless of who does it. It neither makes sense nor is it fair to
try in vain to justify it by spinning various interpretations. In fact, even our Deen
does not require us to refuse to accept the wrong of a Sahabi as a wrong."
Khilaafat wa Mulookiyyat Pg. 107- third edition 1974.

Maududi's insolent comments about Hadhrat Uthmaan:
1.In this regard, two things were especially such that produced far-reaching and
dangerous consequences was that Hadhrat Uthmaan retained Hadhrat Mu'aawiya
as governor of one region for an extensive period of time. He was already appointed as governor
of Damascus for four years during the Khilaafah of Hadhrat Umar , after which
Hadhrat Uthmaan gave him governorship of the entire region from Abla to the
borders of Rome and from Jazeera to the coast of the White Sea. Hadhrat
Uthmaan kept him as governor of the region for the entire period of his
Khilaafah (12 years) ...
The 2nd thing turned out to cause even more problems
than the first and it was that he gave the key position of being the Khalifah's
secretary to Marwaan bin Hakam."
[Khilaafat wa Mulookiyyat Pg.106- third edition 1974.]

Maududi's comments about Hadhrat Uthmaan:
I am not at all reluctant to accept that he (Hadhrat Uthmaan R.a.d) did not do this
with a good intention and with the thought that he was right in doing so. I am of
the opinion that it was an outright mistake and am even extremely reluctant to
accept it as an error of judgement."
As'haabun Nabi Pg.201.

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#11 [Permalink] Posted on 25th June 2010 21:45

Maududi's unsuccessful attempt to defile Hadhrat Mu'aawiya

Maududi has made an unsuccessful attempt to defile Hadhrat Mu'aawiya (R.a.d) by
levelling unsubstantiated allegations at him. He writes:

Another extremely detestable Bid'ah that started during the time of Hadhrat
Mu'aawiya was that both him and the governors under his command used do
revile Hadhrat Ali from the pulpit. In fact, Rasulullaah's beloved (Hadhrat Ali)
was even sworn at inside the Masjidun Nabawi, from Rasulullaah 's pulpit, in
front of the blessed tomb. The children of Hadhrat Ali and his relatives were
made to listen to all of this. Let alone being unacceptable in the Shari'ah,
swearing someone after his death also opposes good character. Even worse
according to both the Shari'ah and good character is to use the Jumu'ah sermon
as a platform for smearing the name of a person."
[Khilaafat wa Mulukiyyat Pg.126. This allegation of Maududi's is totally unsubstantiated and even the references he
provides are wrong. Refer to the monthly Al Furqaan of June 1979, corresponding to Rajab 1399 A.H.]

"Hadhrat Mu'aawiya even contravened the explicit injunctions of the Qur'aan
and Ahadeeth in his distribution of booty. According to the Qur'aan and Sunnah,
a fifth of the booty ought to be deposited into the state treasury and the
remaining portion was to be distributed amongst the soldiers who participated in
the battle. However, Hadhrat Mu'aawiya t gave the command that all the gold
and silver be first separated for him, and then the rest was to be distributed
according to the Shari'ah."
Khilaafat wa Mulukiyyat Pg. 162.

"Avowing to the paternity of Ziyaad bin Sumayya was another act that Hadhrat
Mu'aawiya for political motives in defiance to an accepted principle of the
Shari'ah."
Khilaafat wa Mulukiyyat Pg. 162.

"Hadhrat Mu'aawiya placed his governors above the law and flatly refused to
deal with their injustices according to the laws of the Shari'ah."
Khilaafat wa Mulukiyyat Pg. 163.

"This behaviour practically made the declaration that the governors and military
had a free reign to commit injustices and that they were not restricted by the
Shari'ah as far as political affairs were concerned."
Khilaafat wa Mulukiyyat Pg. 161.

"During his rule, Hadhrat Mu'aawiya declared that Muslims could inherit from
Kuffaar and Kuffaar from Muslims. It was Hadhrat Umar bin Abdul Azeez who put an end to this Bid'ah."
Khilaafat wa Mulukiyyat Pg. 161.

"The initiative to appoint Yazeed as successor (to the Khilaafah) was not based
on any acceptable reasoning, but the proposal was accepted to serve the
personal interests of someone (Hadhrat Mughiera bin Shu'ba (R.a.d).
Khilaafat wa Mulukiyyat Pg. 161.

"In reply to this, Hadhrat Mu'aawiya said, 'Upto now, I have been overlooking
what you people have been saying, but now I swear by Allaah that if any of you
says even a word in response to what I say, he will not get a chance to say
another word because the sword shall have already reached his head.'"
Khilaafat wa Mulukiyyat Pg. 144.

The Ulema have written replies to all the allegations that Maududi has levelled
against Hadhrat Mu'aawiya t and they have made the truth clear. For detailed
answers, refer to the books:

Izhaare Haqeeqat ba Jawaab Khilaafat wa Mulukiyyat,
written by Hadhrat Moulana Muhammad Is'haaq Siddeeqi
Hadhrat Mu'aawiya (R.a.d) awr Taareekhi Haqeeqat,
written by Hadhrat Moulana Muhammad Taqi Uthmaani

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#12 [Permalink] Posted on 25th June 2010 21:50

About Hadhrat Mu'aawiya (R.a.d)

Hadhrat Mu'aawiya (R.a.d) was a Sahabi of high status who was educated and nurtured in the company of Rasulullaah (S.a.w). In a narration of Bukhaari, Hadhrat Abdullaah bin Abbaas t rates Hadhrat Mu'aawiya (R.a.d) as a Faqih when he said, "He was right. He was certainly a Faqih."
Mishkaatul Masaabeeh (Pg.112).

Another narration quotes him as saying, "Leave him (Hadhrat Mu'aawiya (R.a.d)) because he had remained in the company of Rasulullaah (S.a.w)."
Mishkaatul Masaabeeh (Pg.113).

Hadhrat Mu'aawiya (R.a.d) accumulated a substantial number of Ahadeeth while
in the company of Rasulullaah (s.a.w) and as many of 1163 Ahadeeth have been
reported from him. Four of them have been narrated by both Bukhaari and Muslim,
four of them have been narrated by Bukhaari only and five of them have been
narrated by Muslim only. The rest are in other compilations of Ahadeeth.
Tahdheebul Asmaa by Imaam Nawawi Pg.133.

After accepting Islaam, Hadhrat Mua'wiyyah t participated in the Battle of Hunayn
and also rendered the service of writing the Qur'aan as it was being revealed. When
Hadhrat Abu Sufyaan (Rad) (Hadhrat Mu'aawiya (Rad)'s father) once asked Rasulullaah (saw)

whether he would like to have Hadhrat Mu'aawiya (Rad) as a scribe, Rasulullaah (Rad) accepted the offer.
Muslim (Vol.2 Pg.304).

Apart from writing down revelation, Hadhrat Mu'aawiya (R.a.d) also rendered other
services to Rasulullaah (S.a.w), such as cutting Rasulullaah(S.a.w)'s hair when
Rasulullaah (S.a.w),performed Umrah from Ji'irranah. Hadhrat
Abdullaah bin Abbaas (R.a.d) reports that Hadhrat Mu'aawiya (R.a.d) said to him,
"Do you know that I used scissors to trim Rasulullaah(S.a.w)'s hair at Marwah?"
Muslim (Vol.1 Pg.408).

A great speciality of Hadhrat Mu'aawiya (R.a.d) was that Rasulullaah (S.a.w)
made du'aa for him saying, "O Allaah! Make him a guide who is
himself rightly guided and guide others through him."
Tirmidhi (Vol.2 Pg.225).

Hadhrat Abu Idrees Khowlani narrates that when Hadhrat Umar (R.a.d) relieved
Hadhrat Umayr bin Sa'd (R.a.d) of his post as governor of Hims, he appointed Hadhrat Mu'aawiya (R.a.d) to the post. Addressing the people, Hadhrat Umar (R.a.d) said, "Speak only good of Mu'aawiya (R.a.d) because I heard Rasulullaah make du'aa saying, 'O Allaah! Guide others through him.'"
Tirmidhi (Vol.2 Pg.225).

Another narration states that the du'aa Rasulullaah (S.a.w) made for Hadhrat Mu'aawiya (R.a.d) was: "O Allaah! Teach Mu'aawiya the Qur'aan, keeping proper accounts and save him from punishment."
[Isti'aab taht Isaabah (Vol.3 Pg.381) and Majma'uz Zawaa'id (Vol.9 Pg.356), as quoted in Hadhrat Mu'aawiya (R.a.d) Awr
Taareekhi Haqaa'iq Pg.230.]

The renowned Sahabah Hadhrat Amr bin Al Aas (R.a.d) reports that he heard Rasulullaah (S.a.w) make the following du'aa for Hadhrat Mu'aawiya (R.a.d) : "O Allaah! Teach him the Qur'aan, give him authority in the lands and save him from punishment."
[Majma'uz Zawaa'id (Vol.9 Pg.356), as quoted in Hadhrat Mu'aawiya (R.a.d) Pg.230.]

These Ahadeeth make it apparent that during his lifetime, Rasulullaah (S.a.w) foresaw that Hadhrat Mu'aawiya (R.a.d) would ascend to a post of leadership and therefore made du'aa for him. Hadhrat Mu'aawiya (R.a.d) also reports that when he once brought water for Rasulullaah (S.a.w) to make wudhu, Rasulullaah (S.a.w) said to him after making wudhu, "O Mu'aawiya! If you are made a leader, ensure that you fear Allaah and exercise justice."
Isaabah (Vol.3 Pg.413).

These narrations clearly tell us that Rasulullaah (S.a.w) liked Hadhrat Mu'aawiya (R.a.d) and that he enjoyed a favourable status in Rasulullaah r sight. Yet another narration states that Rasulullaah(S.a.w) once put Hadhrat Mu'aawiya (R.a.d) to sit behind him on his animal and after riding a while, Rasulullaah (S.a.w) asked, "O Mu'aawiya! Which part of your body is against mine?" Hadhrat Mu'aawiya (R.a.d) replied, "It is my chest that is against your body." To this, Rasulullaah (S.a.w) prayed, "O Allaah! Fill his chest with knowledge."
[Taareekhul Islaam by Haafidh Dhahabi (Vol.2 Pg.319), as quoted in Hadhrat Mu'aawiya (Rad) Pg.232.]

Is was because of these specialities that Hadhrat Abu Bakr t held Hadhrat Mu'aawiya
(R.a.d) in high esteem during his term as Khalifah and Hadhrat Umar (R.a.d) appointed him governor of Shaam during his term as Khalifah. Hadhrat Mu'aawiya (R.a.d) then remained in this post as governor until the Hadhrat Umar (R.a.d)'s martyrdom. It is a well known fact that Hadhrat Umar (R.a.d) was extremely cautious in appointing people as governors and would never do so until he was completely satisfied with the person. In addition to this, Hadhrat Umar t kept a constant check on his governors and would remove them from their post if he found them lacking even a bit in implementing what was right. The fact that Hadhrat Umar (R.a.d) left Hadhrat Mu'aawiya (Rad) in his post as governor of Shaam indicates that he was satisfied with his performance. When Hadhrat Uthmaan (R.a.d) succeeded Hadhrat Umar (R.a.d) as the Khalifah, he also had complete confidence in Hadhrat Mu'aawiya (R.a.d) and would not only consult him in important matters, but act on his directives. In addition to retaining Hadhrat Mu'aawiya (R.a.d) as the governor of Shaam, Hadhrat Uthmaan (R.a.d) was so impressed by his governing capabilities and excellent planning that he added the districts of Jordan,
Hims, Qinsireen and Palestine to his jurisdiction.

Hadhrat Mu'aawiya was instrumental in many conquests during the Khilaafah of
Hadhrat Uthmaan (R.a.d) .These were in fact predicted by Rasulullaah (S.a.w) .
Hadhrat Ummu Haraam (R.a.d) narrates that Rasulullaah (S.a.w) said, "Jannah will be compulsory for
the first naval fleet to fight in the path of Allaah."
[Bukhaari (Vol.1 Pg.410).]

Hadhrat Anas (R.a.d) reports that Rasulullaah (S.a.w) once fell asleep when he was by the house
of Hadhrat Ummu Haraam (R.a.d) When he awoke, Rasulullaah (S.a.w) was smiling and
when asked why he was smiling, Rasulullaah (S.a.w) replied, "(I saw) People from my
Ummah sailing the green oceans in the path of Allaah and looking like kings on their
thrones." "O Rasulullaah (S.a.w)!" Hadhrat Ummu Haraam (R.a.d) requested, "Make du'aa to
Allaah to include me amongst them." Rasulullaah (S.a.w) therefore made du'aa saying, "O
Allaah! Include her amongst them."
Bukhaari (Vol.1 Pg.403).

The naval expedition about which Rasulullaah r gave the tidings of Jannah
was under the command of Hadhrat Mu'aawiya (R.a.d). Imaam Tabari writes
that it was in the year 28 A.H. that the first naval expedition under the
command of Hadhrat Mu'aawiya (R.a.d) conquered Cyprus. Amongst those who
participated in the expedition was Hadhrat Ubaadah bin Saamit (R.a.d)'s wife Hadhrat
Ummu Haraam (R.a.d), whom Rasulullaah r had made du'aa for. Other prominent
Sahabah who were also part of the expedition were Hadhrat Miqdaad (R.a.d), Hadhrat
Abu Dardaa (R.a.d) and Hadhrat Shaddaad bin Aws (R.a.d).
[Tabari]

Eventually, a time came when after the martyrdom of Hadhrat Ali (R.a.d),
Hadhrat Hasan (R.a.d)reconciled with Hadhrat Mu'aawiya (R.a.d),
handing over Khilaafah of the entire Muslim empire to him. The entire
Ummah was therefore united under the leadership of Hadhrat Mu'aawiya (R.a.d).
For a period of nineteen to twenty years,Hadhrat Husayn (R.a.d) lived under
the Khilaafah of Hadhrat Mu'aawiya (R.a.d) and also accepted an annual
allowance from him. A strong factor indicating that the Khilaafah of Hadhrat
Mu'aawiya (R.a.d) was legitimate was the fact that both the leaders of the youth of Jannah,
Hadhrat Hasan (R.a.d) and Hadhrat Husayn (R.a.d), accepted him as the Khalifah and lived
under his leadership.

Hadhrat Abu Hurayrah (R.a.d) reports a Hadith stating that a wealthy man, and Aalim and
a martyr will be brought forward for questioning on the Day of Qiyaamah. On
account of them all having acted for show, they will all be cast into Jahannam
despite the greatness of their acts. When this narration was reported to Hadhrat
Mu'aawiya (R.a.d) , he wept so profusely that the people thought he would die. After
regaining his composure, he then recited the verse:
"Whoever desires the life of this world and its splendour (without a concern for
the Aakhirah which they do not believe in), We shall grant them the full rewards
for their (good) deeds in this very world and they will not be wronged (they will not be given less than
they deserve). They are the ones who shall have only the Fire for themselves
in the Aakhirah. Whatever (good actions) they did in the world will be lost to
them (in the Aakhirah) and all their (good) deeds will be in vain (because they
will see no rewards for these in the Aakhirah where they will require them most. This
is because they acted only for worldly objectives)."
Surah Hood, verses 15-16.

His Simplicity and Abstinence

Even when Hadhrat Mu'aawiya (R.a.d) was the Ameerul Mu'mineen of the entire Muslim
empire, he dressed as simply as Hadhrat Umar (R.a.d) . His clothes had patches and he
would even walk around in the marketplaces like this. Hadhrat Yunus bin Mida reports that he saw Hadhrat Mu'aawiya (R.a.d) walking in the marketplace of Damascus
wearing a garment that was patched at the collar.
Al Bidaayah wan Nihaayah (Vol.8 Pg.134).

Hadhrat Abu Hamla (R.a.d)said that he saw Hadhrat Mu'aawiya (R.a.d) delivering a sermon while wearing patched clothing.
Al Bidaayah wan Nihaayah (Vol.8 Pg.113)

His Justice and Integrity
Hadhrat Sa'd bin Abi Waqqaas (R.a.d) was one of the ten fortunate men whom Rasulullaah(s.a.w)
had given the glad tidings of their entry into Jannah. He says, "After Uthmaan (R.a.d), I
have never seen anyone passing rulings more justly than the man behind this door
(Hadhrat Mu'aawiya t)."
Al Bidaayah wan Nihaayah (Vol.8 Pg.133).

When someone spoke of the justice of Hadhrat Umar bin Abdul Azeez (R.H) to Hadhrat A'mash(R.h), he remarked, "What would you have said then if you had met Hadhrat
Mu'aawiya (R.a.d)?" "About his tolerance?" the people asked"?. "No," said Hadhrat A'mash(R.h),
"About his justice."
Mihaajus Sunnah (Vol.3 Pg.185).

Hadhrat Qabeesah bin Jaabir (R.a.d) said, "I have never seen anyone more tolerant, more
deserving of being followed, more dignified, more soft-hearted and more willing to
do good than Mu'aawiya (R.a.d)."
Al Bidaayah wan Nihaayah (Vol.8 Pg.135) and Taareekhul Khulafaa Pg.19.

When someone asked Hadhrat Abullah Ibn Mubaarak(R.h) who was the better between
Hadhrat Mu'aawiya (R.a.d) and Hadhrat Umar bin Abdul Azeez (R.h), he replied, "The dust
that settled in the nostril of the horse of Hadhrat Mu'aawiya (R.a.d) when he was with
Rasulullaah (s.a.w) is better than a hundred and one people like Umar bin Abdul Azeez.(R.h)"
[Fataawaa Hadithiyyah (Pg.261).]

Someone once asked Hadhrat Ma'aani bin Imraan, "(In terms of justice) What is
the comparison between Umar bin Abdul Azeez and Hadhrat Mu'aawiya ?"
Hadhrat Ma'aani became very angry and said, "No one can be compared to the
Sahabah y of Rasulullaah r. Not only was Hadhrat Mu'aawiya t a Sahabi of
Rasulullaah r, but he was also Rasulullaah r's brother-in-law, scribe and was
entrusted with writing revelation from Allaah."
[Shameemur Riyaaadh, translation of Qaadhi Ayaadh's Shifaa (Vol.2 Pg.56).]

Allaama Shihaabud Deen Khafaazi (R.h)said, "Whoever speaks ill of Hadhrat
Mu'aawiya (R.a.d) is a dog from amongst the dogs of Jahannam."
[Shameemur Riyaaadh.]

Hadhrat Ibraheem bin Sa'd Jowhari (R.h) says that he once asked Hadhrat Abu
Umaamah (Rad) who was better between Hadhrat Mu'aawiya (rad) and Umar bin Abdul Azeez
Hadhrat Abu Umaamah (rad) replied, "You cannot compare the Sahabah (rad) of
Rasulullaah (saw)

to anyone."
[Rowdhatun Nadiyyah, commentary of Aqeedatul Wasitiyyah Pg. 405, as quoted in Maqaame Sahabah y Pg.29.]

Without a doubt, Hadhrat Abu Sufyaan (Rad) and Hadhrat Mu'aawiya (Rad) were both
Sahabah (Rad) and are thus both included in the implication of the above Ahadeeth. It is
therefore Waajib (compulsory) to have love for them and Haraam to harbour any
enmity for them.

If an involuntary (ill) thought (about the Sahabah (Rad) passes the mind or heart, it will
be forgiven. Those related to beliefs and which are voluntary will need to be
corrected. As for the person who purposely harbours ill thoughts, who speaks ill of
the Sahabah (Rad) and has hatred for them, such a person certainly defies the Ahadeeth
and is outside the fold of the Ahlus Sunnah wal Jamaa'ah. According to the books of
Ahlus Sunnah wal Jamaa'ah, it is Makrooh (detestable) for such a person to lead a
congregation in salaah and even associating with him unnecessarily is prohibited."
[Fataawaa Ashrafiyyah Pg.41,42.]

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#13 [Permalink] Posted on 25th June 2010 21:52

About The Third Khalifah Hadhrat Uthmaan Dhun Noorayn

Hadhrat Uthmaan (Rad) was extremely bashful and chaste man who
made both Hijrahs and performed salaah facing both Qiblahs. He was a very
tolerant person and never worshipped idols even before becoming a Muslim.
He participated in all the battles Rasulullaah (saw)

fought and it was only in the
Battle of Badr that he stayed behind with the permission of Rasulullaah (saw)

to
nurse his ailing wife Hadhrat Ruqayya (Rad) , who was the daughter of Rasulullaah (saw)

.
Rasulullaah (saw)

even counted him amongst the participants and reserved a share of the booty for him.

On the occasion of the pledge of Ridhwaan when the Sahabah y made a pledge at
Rasulullaah (saw)

's hand to give their lives in Jihaad, Rasulullaah (saw)

had sent Hadhrat
Uthmaan (Rad) to Makkah. Therefore, when the pledge was taking place, Rasulullaah (saw)

said, "Uthmaan (Rad) has gone to fulfil a duty for Allaah and His Rasool (saw)

." Rasulullaah (saw)

then placed his left hand over the right, saying that it signified the hand of Hadhrat
Uthmaan (Rad) . In this way, Rasulullaah (saw)

took the pledge on his behalf. Hadhrat
Uthmaan (Rad) was therefore part of this pledge, the participants of which Allaah
declares that He is pleased with (in Surah Fatah).Immediately after he had accepted Islaam,
Rasulullaah (saw)

married him to his daughter Hadhrat Ruqayya (Rad)
and when the Mushrikeen exerted themselves in harming the Muslims, the couple migrated to Abyssinia.
Rasulullaah (saw)

said that after Hadhrat Ibraheem (A.S) and Hadhrat Loot (A.s), Hadhrat Uthmaan (Rad)
was the first person to migrate with his wife. After Hadhrat Ruqayya (Rad)passed away,
Rasulullaah (saw)

married his other daughter Hadhrat Ummu Kulthoom to Hadhrat
Uthmaan (rad) and when she also passed away, Rasulullaah (saw)

said, "If I had another
(unmarried) daughter, I would have given her hand also in marriage to Uthmaan." It
was the speciality of Hadhrat Uthmaan (rad) that he married the daughters of
Rasulullaah r without having to propose.

Hadhrat Uthmaan (rad) served the Deen immensely with his wealth and thereby earned
many du'aas of Rasulullaah (saw)

. Besides contributing military equipment for the
expedition to Tabook, he also donated several camel-loads of food for the army. It
was on that occasion that Rasulullaah (saw)

raised his hands to the heavens and thrice
made du'aa saying, "O Allaah! I am happy with Uthmaan. You also be happy with
him." Rasulullaah (saw)

then told the other Sahabah (Rad) to also make du'aa and together
with Rasulullaah (saw)

they all made du'aa for Hadhrat Uthmaan (saw)

. It was also on this
occasion that Rasulullaah (saw)

said, "Whatever Uthmaan does after this day will not
harm him."
[Mishkaatul Masaabeeh (Pg.561).]

For a considerable period of time, he was entrusted with the duty of writing down
revelation and he also received the inspiration to carry out many excellent deeds. He
slept very little at nights and spent virtually the entire night in Tahajjud salaah,
completing the entire Qur'aan every night. He fasted every day apart from the
forbidden days and was fasting even on the day he was martyred. None compared to
his acts of charity and it was his practice to set a slave free every Friday. When a
drought took place during the Khilaafah of Hadhrat Abu Bakr (rad), Hadhrat Uthmaan (rad)
received a thousand camels loaded with grain, all of which he donated to the poor.
[Abridged from Khulafaa Raashideen Pgs.119-121.]

Hadhrat Umar (Rad) once said, "None are more worthy of this post (of Khilaafah) than
this group with whom Rasulullaah (saw)

was pleased when he left this world." He then
named Hadhrat Ali (Rad) , Hadhrat Uthmaan (Rad) , Hadhrat Zubayr (Rad) , Hadhrat Talha (Rad) ,
Hadhrat Sa'd bin Abi Waqqaas (Rad) and Hadhrat Abdur Rahmaan bin Auf (Rad) .
[Bukhaari.]

After intensive deliberation and consultation with senior Sahabah(Rad) , Hadhrat Abdur
Rahmaan bin Auf (Rad) appointed Hadhrat Uthmaan (Rad) as the third Khalifah. Together with
Hadhrat Ali (Rad) , all the Sahabah (Rad) unanimously pledged their allegiance to him. Imaam
Rabbani Hadhrat Mujaddid Alf Thaani says, "The Khilaafah of Hadhrat Uthmaan
Dhun Noorain (Rad) was established by the consensus and mutual agreement of the
Sahabah (Rad) , "
Maktoobaat Imaam Rabbani (Vol.3 Pg.63).

Many areas fell to the control of the Muslims during the Khilaafah of Hadhrat
Uthmaan (Rad) . Amongst these were Hamdaan, Azerbaijan, Qayrwaan, Spain, Cyprus,
Gasroon, Casablanca, Sirjaan, Maazindhaan, Nishapur, Toos, Abs, Hiraat, Balkh,
Maseesa, Constantinople, Cordoba, etc. It is said that so much booty fell to the
Muslims during his Khilaafah that the price of a horse was a thousand Dirhams and
the price of a camel was also a thousand Dirhams. His term of Khilaafah was very
much like that of Hadhrat Umar (Rad)'s term.

Hadhrat Talha bin Ubaydullaah (rad) reports that Rasulullaah (saw)

said, "Every Nabi shall
have a friend in Jannah and my friend in Jannah shall be Uthmaan (rad)."
Mishkaatul Masaabeeh (Pg.561).

Hadhrat Aa'isha (rad) reports that Hadhrat Abu Bakr (rad) once sought permission to
see Rasulullaah (saw)

who was lying down on the ground with his shin exposed.
Remaining as he was, Rasulullaah (saw)

permitted Hadhrat Abu Bakr (rad) in and he left
(after completing the work he had with Rasulullaah (saw)

). Rasulullaah (saw)

was still in
the same condition when Hadhrat Umar (rad) then asked permission to enter.
Rasulullaah (saw)

allowed him in and (after completing his work with Rasulullaah (saw)

),
Hadhrat Umar (rad) also left. However, when Hadhrat Uthmaan (rad) sought permission
to enter, Rasulullaah (saw)

covered his shin properly. After Hadhrat Uthmaan (rad) had
also left, Hadhrat Aa'isha (rad) asked Rasulullaah (saw)

about the incident.
Rasulullaah (saw)

's reply was, "Why should I not be shy in front of that person in
front of whom even the angels are shy?"
[Mishkaatul Masaabeeh (Pg.560)]

Nabi (saw)

also said, "Uthmaan(rad) is the most modest and generous person of my
Ummah."
Nuzhatul Majaalis (Vol.2 Pg.273)

Hadhrat Uthmaan (rad) said, "I have never touched my private part with my right
hand because it was the hand with which I touched Rasulullaah (saw)

' hand."
Nuzhatul Majaalis (Vol.2 Pg.273).

Hadhrat Aa'isha (rad) says, "We had not eaten for four days when Rasulullaah (saw)

came home and asked, 'O Aa'isha! Did you get anything (to eat) after I had left.
When I informed him that I had not, Rasulullaah (saw)

made wudhu and then left (for
the Masjid). He performed salaah in one place and then in another place as he
made du'aa to Allaah. Towards the end of the day, Uthmaan (rad) arrived and asked
for Rasulullaah (saw)

. When I informed him about the situation, he started to cry. He
then left and later sent some flour, some dates and other food for us. Thereafter,
he said, 'This will take too long (to prepare)' and then sent some bread and
roasted meat. When Rasulullaah (saw)

arrived and asked if I had received something,
I told him about what Uthmaan (rad) had done. Without sitting down, Rasulullaah (saw)

immediately went to the Masjid where he raised his hands and made du'aa
saying, "O Allaah! I am pleased with Uthmaan, so You also be pleased with him.
O Allaah! I am pleased with Uthmaan(rad), so You also be pleased with him. O Allaah!
I am pleased with Uthmaan(rad), so You also be pleased with him."
Nuzhatul Majaalis (Vol.2 Pg.277-278).

Hadhrat Abu Sa'eed Khudri (rad) says, "I saw Rasulullaah (saw)

making du'aa for
Uthmaan (rad) from the beginning of the night until dawn broke."
Nuzhatul Majaalis (Vol.2 Pg.268).

Nabi (saw)

once said, "O Uthmaan (rad)! Allaah has forgiven all your past sins, your future
sins and all those that may take place until the Day of Qiyaamah."
Nuzhatul Majaalis (Vol.2 Pg.268).

Hadhrat Ali (rad) reports that it was with reference to Hadhrat Uthmaan (rad) that Allaah
revealed the verse [Surah Ambiyaa, verses 101,102] : "Indeed those for whom We have ordained the best
(Jannah), these shall be kept far from Jahannam. They will not even hear
its whisper. They will live forever in (Jannah where they will have) whatever
they desire."
[Nuzhatul Majaalis (Vol.2 Pg.268).]

Hadhrat Abdullaah bin Abbaas (rad) narrates that Rasulullaah (saw)

said, "Uthmaan(rad) will
be able to intercede on behalf of seventy thousand people and will win them
entry into Jannah even though they were destined for Jahannam."
[Nuzhatul Majaalis (Vol.2 Pg.268).]

Hadhrat Abu Hurayrah (rad) and Hadhrat Abdullaah bin Abbaas (rad) report that
Rasulullaah (saw)

once said to Hadhrat Uthmaan (rad) that he was 'Dhun Noorayn'. "O
Rasulullaah (saw)

!" Hadhrat Uthmaan(rad) asked, "Why do you call me 'Dhun Noorayn'?"
Rasulullaah (saw)

replied, "Because you will be martyred while reciting Surah Noor."
[Nuzhatul Majaalis (Vol.2 Pg.281).]

Hadhrat Abdullaah bin Umar (rad) reports that Rasulullaah (saw)

said, "Uthmaan(rad) will be
brought forward on the Day of Qiyaamah with his jugular veins flowing with blood
that will have the colour of blood but the fragrance of musk. He will then be given
two garments of light and a pulpit will be erected for him upon the bridge of
Siraat. The Mu'mineen will be able to cross the bridge by his light, but the one
who harboured enmity for him will have no part of this."
[Nuzhatul Majaalis (Vol.2 Pg.271).]

Rasulullaah (saw)

, Hadhrat Abu Bakr (rad), Hadhrat Umar (rad) and Hadhrat Uthmaan (rad) were
once on Mount Uhud when the mountain began to shake. Rasulullaah (saw)

pressed
his foot on the mountain saying, "Be calm, O Uhud because you have upon you a
Nabi, a Siddeeq and two martyrs."
[Bukhaari (Vol.2 Pg.523).]

Hadhrat Aa'isha (rad)
narrates that Rasulullaah (saw)

once said, "O Uthmaan(rad)! Allaah
shall be giving you a garment (Khilafah) to wear, so if anyone wants you to
remove it, never remove it for them."
[Tirmidhi (Vol.2 Pg.212) and Mishkaatul Masaabeeh (Pg.562).]

Hadhrat Murra bin Ka'b (rad) reports that Rasulullaah (saw)

once mentioned that there
shall come many trials and tribulations after him and he continued to mention
this with great emphasis. A man whose head was covered then passed by and
indicating to the man, Rasulullaah (saw)

said, "During those days, this man will be
upon the truth." When Hadhrat Murra (rad) got up to see who the man was, he
discovered that he was Hadhrat Uthmaan (rad).
[Tirmidhi (Vol.2 Pg.211) and Mishkaatul Masaabeeh (Pg.562).]

Rasulullaah (saw)

once said, "I wish to tell a secret to someone." When Rasulullaah (saw)

was informed that both Hadhrat Abu Bakr (rad) and Hadhrat Umar (rad) were available,
Rasulullaah (saw)

declined to tell it to them. When he was told that Hadhrat Uthmaan (rad)
was also available, Rasulullaah (saw)

called for him, took him aside and told him
something in confidence.
It was on the day that Hadhrat Uthmaan (rad) was martyred and when his house
was surrounded by the rebels that he said, "The secret Rasulullaah (saw)

told me was
that I should remain steadfast on this day and shall not break this pledge.

Hadhrat Abdullaah bin Umar (rad) reports that Rasulullaah (saw)

once spoke of many
trials and tribulations to come and, referring to Hadhrat Uthmaan (rad), he said, "He
will be unjustly killed in it."
[Tirmidhi (Vol.2 Pg.212) and Mishkaatul Masaabeeh (Pg.562).]

It is reported that Hadhrat Ali (rad) once looked at Hadhrat Uthmaan (rad)'s face and
wept, saying, "O Uthmaan(rad)! Some oppressor will kill you, so do not remove your
garb of patience and tolerance on that day."

Hadhrat Abu Habeebah (rad)
reports that when Hadhrat Uthmaan (rad)'s home was
besieged, Hadhrat Abu Hurayrah (rad) sought permission to speak to him. Hadhrat
Uthmaan (rad) gave the permission and when Hadhrat Abu Hurayrah (rad) was about to
leave, he praised Allaah and said that he heard Rasulullaah (saw)

say that a time will
come when there will be great trials and disputes. When someone asked
Rasulullaah (saw)

whom they should follow during such times, Rasulullaah (saw)

pointed
to Hadhrat Uthmaan (rad) as he said, "You must follow the Ameer and his people."
[Mishkaatul Masaabeeh (Pgs.562-563).]

A narration of Bukhaari states that Rasulullaah (saw)

asked someone to give a
message to Hadhrat Uthmaan (rad) that he is destined for Jannah and also that he
will have to face a severe test."
[Mishkaatul Masaabeeh (Pg.522).]

The last few Ahadeeth quoted above make it clear that Rasulullaah r knew that
Hadhrat Uthmaan (rad) will be appointed Khalifah at a time when there will be serious
problems and difficulties. Rasulullaah r also knew that despite all of it, Hadhrat
Uthmaan (rad) will remain on the right Rasulullaah r therefore advised him to remain
steadfast and to persevere through it all.

Now think carefully. Do you think that Rasulullaah (saw)

will emphasise to a person to
remain firm in his post when he is a person who abuses his authority? Allah forbid!
It is therefore necessary for a person to safeguard his good fortune and to save
himself from destruction by not insulting the honour of a person as highly esteemed
as Hadhrat Uthmaan (rad). Our hearts should be unpolluted from any enmity for him and
love and esteem for him must be firmly embedded. The consequences of harbouring
ill-feelings towards him are grave.

Hadhrat Jaabir (rad) reports that when a deceased person was once brought before
Rasulullaah (saw)

so that he could perform the Janaazah salaah (funeral prayer),
Rasulullaah (saw)

refused to do so. "O Rasulullaah (saw)

!" the Sahabah (rad) submitted,
"We have never before seen you not perform the Janaazah salaah for a
person (what is the matter)?" Rasulullaah (saw)

replied,"Because this person hated
Uthmaan(rad), Allah hates him."
Tirmidhi (Vol.2 Pg.212).

The Ahadeeth nevertheless make it clear that Hadhrat Uthmaan (rad) was on the right
until his death and that he was unjustly killed. All that transpired was a test for him.
It is unfortunate that Maududi did not look at these Ahadeeth and went on to make
insolent comments about Hadhrat Uthmaan(rad).

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#14 [Permalink] Posted on 25th June 2010 21:53

Qur'aanic Verses

"Allaah is pleased with the first to lead the way from the Muhaajireen,
the Ansaar, and those who followed them with sincerity and they are
pleased with Him. He has prepared for them such Jannaat beneath which
rivers flow, in which they shall live forever. This is the ultimate
success."
[Surah Taubah.]

The rightly guided Khalifah Hadhrat Uthmaan (Rad) was a Sahabi of immense status and
position. He was one of the first Muslims, about whom Allah has declared that He is
pleased with them and they with Him.

It is also about these early Muslims that Allah declares: "The forerunners are the forerunners.
These are indeed those brought close (to Allaah). They will be (enjoying themselves) in Jannaat of
bliss."
[Surah Waaqi'ah.]

"You are the best of all nations who have been raised for (the benefit and
salvation of) mankind. You command what is right, forbid from evil and
believe in Allaah."
[Surah Aal Imraan.]

"We have made you such a group that is moderate in nature (free from
excesses and shortcomings) so that you may be witnesses (on the Day of
Qiyaamah) over people..."
[Surah Baqara.]

The first and original addressees of both the above verses are the Sahabah .

"Allaah is pleased with the first to lead the way from the Muhaajireen,
the Ansaar, and those who followed them with sincerity and they are
pleased with Him. He has prepared for them such Jannaat beneath which
rivers flow, in which they shall live forever. This is the ultimate
success."
[Surah Taubah.]

This verse defines two groups of the Sahabah (Rad), the first to accept Islam and
those who accepted afterwards. Allah has declared that He is pleased with both
groups and they are pleased with Him (as their Rabb).
Ibn Abdul Birr states in the introduction to his Isti'aab that when Allah is
pleased with someone, He will never be displeased with him ever again because
Allaah knows all the past and future actions of the person. He will therefore be
pleased only with that person who will not do anything in future to displease
Allaah. Allaah's declaration of being pleased with someone is therefore a
guarantee that the person will die in a good state, while Allah is pleased with
him/her.

"Allah sent His tranquillity (tolerance) to the heart of His Rasool and to
the hearts of the Mu'mineen and stuck the word of Taqwa (the Kalimah)
onto them as they are most deserving of it and worthy of it. Allah
always has knowledge of everything."
[Surah Fatah.]

It is not necessary to clarify the fact that the Mu'mineen being referred to in this
verse are the Sahabah (Rad).

However, the Rasool and those who have Imaan strive with their
wealth and their lives (to protect the Deen for Allaah's pleasure). For these
people shall be all goodness (in both worlds) and they will be the
successful ones. Allaah has prepared for them such Jannaat beneath
which rivers flow, where they shall live forever. This is the ultimate
success."
[Surah Taubah.]

"Those who have Imaan, who make Hijrah (for Allaah's pleasure) and exert
themselves in Allah's path (to uplift the Deen) with their wealth and their
lives are superior in rank according to Allah. These are the successful
ones (for they have reached their goal). Their Rabb gives them the good
news of His mercy, pleasure and such Jannaat where they shall have
everlasting bounties. They will live there forever (because Jannah is
everlasting). Undoubtedly with Allah is a great reward."
[Surah Taubah.]

"On that day (of Qiyaamah) Allah shall not disgrace the Nabi (saw)

and the
Mu'mineen with him. Their light shall travel ahead of them (guiding them
across the Bridge of Siraat) and on their right (and left) -hand side."
[Surah Tahreem.]

Hadhrat Shah Abdul Azeez Muhaddith Dehlawi
says that this verse proves that the Sahabah (Rad) will not be punished in the Aakhirah.
It also proves that they will not lose their light after the demise of Rasulullaah (saw)

,
otherwise of what use will a lost light be on the Day of Qiyaamah?
[Tuhfa Ithna Ashariyyah Pg.530.]

"Muhammad is Allah's Rasool and those with him (the Sahabah y) are
stern against the Kuffaar and (yet) compassionate among themselves.
You will see them sometimes bowing (in Ruku), sometimes prostrating (in
Sajdah, always) seeking Allaah's bounty and His pleasure. Their hallmark
(by which they are recognised) is on their faces because of the effect of
prostration (referring to the illumination and humility apparent on their
faces)."
[Surah Fatah.]

Most commentators of the Qur'aan such as Imaam Qurtubi
and others say that "those with him" refers to all the Sahabah (Rad) and that the dependability,
the spiritual purity and praise for the Sahabah (Rad) had thus been stated by the
Rabb of the universe.

"None of you (Muslims) can equal (the rewards of) those (Sahabah ) who
spent (for Allah's pleasure) and fought (in battle) before the conquest (of
Makkah because their spending and fighting were against tremendous odds).
These people are greater in status (higher in rank) than those who spent
and fought after (the conquest of Makkah). However, Allah has promised
good (Jannah) for all and Allah is Informed of what you do."
[Surah Hadeed.]

Allah praises the Sahabah y in this verse as well and promises Jannah for them.

"Those who had Imaan, who made Hijrah and who strove in Allah's way
(the Muhaajireen), as well as those who granted shelter (to them) and
assisted (them, referring to the Ansaar), these are the true Mu'mineen. For
them shall be forgiveness and bountiful sustenance (in Jannah)."
[Surah Anfaal.]

Allah again praises the Muhajireen and the Ansaar in this verse, testifies that
they are true and steadfast Mu'mineen and promises them forgiveness and a
bountiful sustenance.

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#15 [Permalink] Posted on 25th June 2010 21:54

Hadith and scholars

A narration states, "Allah looked at the hearts of his bondsmen, selected the
heart of Muhammad r and sent him with His message. He then looked at the
hearts of His bondsmen again, selected his companions and made them
assistants in (the propagation of) his Deen and ministers of His Nabi (saw)

.
Therefore,what these Muslims (the Sahabah ) view as good is good in the sight of Allah
and whatever they view as evil is evil in the sight of Allaah."
[Iqaamatul Hujjah Pg. 8, Majaalisul Abraar (Vol.18 Pg.130), Mu'atta Imaam Muhammad Pg. 112 and Al Bidaayah wan
Nihaayah (Vol.10 Pg.228).]

Hadhrat Abdullaah bin Umar (rad) reports that Rasulullaah (saw)

said, "Every condition
that came to the Bani Israa'eel shall come to my Ummah just as a footprint
follows another. While the Bani Israa'eel divided into seventy two groups, my
Ummah will divide into seventy three groups, all of whom will end up in
Jahannam except one." When the Sahabah (rad) asked who this group will be,
Rasulullaah (saw)

replied, "Those who follow the path on which my companions and I
are on."
Imaam Rabbani Hadhrat Mujaddid Alf Thaani writes, "Rasulullaah (saw)

has stated
that this group can be recognised by the fact that they 'follow the path on which
my companions and I are on'. While it would have sufficed to say 'the path on which
I am', Rasulullaah (saw)

specifically mentioned the Sahabah (rad) so that it may
be known that the path the Sahabah (rad) follow is his path as well and that salvation
can be attained by following the Sahabah (rad)."
[Maktoob Imaam Rabbaani (Vol.1 Pg.102,103).]

Hadhrat Umar (rad) reports that he heard Rasulullaah (saw)

say, ""When I asked my
Rabb about the disputes to arise between my Sahabah (rad) after me, he sent
revelation to me saying, 'O Muhammad! Your Sahabah (rad) are like stars. While all
the stars are radiant, the radiance of some exceed the radiance of others. When
their opinions differ concerning a matter, a person following the opinion of any of
them will be rightly guided.'Rasulullaah (saw)

added, "My Sahabah (rad) are like stars.
You will be rightly guided by following any one of them."
[Mishkaatul Masaabeeh (Pg.554).]

Rasulullaah (saw)

once looked up to the sky and said, "The stars are a security for the
skies and once they disappear, that misfortune will come to it which has been
promised. Likewise, I am security for my Sahabah (rad) and once I leave, that
misfortune will come to them which has been promised. In a similar manner, my
Sahabah (rad) are a security for my Ummah and once they leave, that misfortune
will come to it which has been promised."
[Mishkaatul Masaabeeh (Pg.553).]

Rasulullaah (saw)

also said, "Honour my Sahabah (rad) because they are the best of you,
followed by those after them and then those after them. Thereafter, lying will
become so rampant that people will take oaths without being asked to do so and
will be prepared to testify without being summoned."
[Mishkaatul Masaabeeh (Pg.554).]

Rasulullaah (saw)

said, "Wherever on earth any of my Sahabah (rad) pass away, they will
be raised as a guide and light for the people of that region."
[Mishkaatul Masaabeeh (Pg.554) and Tirmidhi (Vol.2 Pg.226).]

Because of the virtues of the Sahabah (rad), the unanimous belief of the Ahlus Sunnah
wal Jamaa'ah firmly is, that even the greatest Wali cannot reach the status of a
Sahabi of the lowest status. Imaam Rabbani Hadhrat Mujaddid Alf Thaani said,"No Wali can reach the status of a Sahabi. Despite all his great attributes, Hadhrat
Uwais Qarni cannot reach the status of a Sahabi of the lowest status because he
did not have the honour of being in the company of Rasulullaah (saw)

. When someone
asked Hadhrat Abullah Ibn Mubaarak (Rh) who was the better between Hadhrat Mu'aawiya (Rad)
and Hadhrat Umar bin Abdul Azeez(Rh), he replied, "The dust that settled in the
nostril of the horse of Hadhrat Mu'aawiya (Rad) when he was with Rasulullaah (saw)

is better
than Hadhrat Umar bin Abdul Azeez(Rh)."
Allahu Akbar! How great is the status of the Sahabah (rad)! It is because of this that
the Ahlus Sunnah wal Jamaa'ah believe that the person who thinks ill of the Sahabah
(Rad) and speaks ill of them is guilty of openly opposing the Qur'aan and rebelling
against the Shari'ah. There is fear of such a person becoming a Kaafir.
[Khulafaa Raashideen Pg. 6.]

Hadhrat Abdul Qaadir Jaylaani writes: "The Ahlus Sunnah wal Jamaa'ah are
unanimous about the fact that it is Waajib (compulsory) to restrain one's tongue
from commenting on the conflicts that existed between the Sahabah (Rad). It is also
Waajib (compulsory) to restrain oneself from commenting on their wrongs, and
Waajib to make public their virtues and the good they did."
[Ghunyatut Taalibeen (Vol.1 Pg.54).]

Allaama Ibn Humaam writes the following in his famous work Al Musaamrah: "It
is Waajib (compulsory) for the Ahlus Sunnah wal Jamaa'ah to believe that all of the
Sahabah y are spiritually pure by affirming that each one of them is dependable, by
not criticising them and by praising them as Allaah has praised them."
[Pg. 132 and Maqaame Sahabah Pg. 79.]

Allaama Ibn Taymiyyah says: "Amongst the principles (of belief) of the Ahlus
Sunnah wal Jamaa'ah is that their hearts and tongues should be free from ill feelings
against the Sahabah (Rad), as Allah says,
"Those who come after them (after the Muhaajireen and Ansaar ought to) say,
"O our Rabb! Forgive us and our brothers (the Sahabah y) who passed before
us with Imaan. And do not place any impurity (ill-feelings) in our hearts against
those who have Imaan. O our Rabb! Indeed You are the Most Forgiving, Most Merciful."
[Surah Hashar.]
[Sharhu Aqaa'id Waasitiyyah Pg. 403, as quoted in Maqaame Sahabah y Pg.79.]

Allaama Safaarini writes,"The Ahlus Sunnah wal Jamaa'ah are unanimous about
that fact that it is Waajib (compulsory) for every Muslim to regard all the Sahabah(Rad)
as being spiritually pure by affirming that each one of them is dependable, by not
criticising them and by praising them, because Allaah has certainly praised them in
several verses of the Qur'aan."
[Sharhu Aqaa'id Waasitiyyah Pg. 403, as quoted in Maqaame Sahabah y Pg.79.]

The famous book of beliefs Sharhu Aqaa'id Nasafiyyah states: "Nothing but good
should be said about the Sahabah (Rad)."
[Sharhu Aqaa'id Nasafiyyah Pg. 116.]

Another famous book of beliefs, Sharhu Mawaaqif , Sayyid Shareef Jurjaani states in the seventh principle: "The seventh principle is that it is Waajib
(compulsory) to revere each and every Sahabi (Rad) and to refrain from criticising them
because Allah has praised them on more than one occasion in the Qur'aan ... and
Rasulullaah (saw)

expressed his love and praise for them in many Ahadeeth."
[Sharhu Mawaaqif]

"Fear Allah when it concerns my Sahabah (Rad). Fear Allah and never make them
targets (of abuse) after me. Whoever loves them loves them because of his love
for me and whoever dislikes them does so because of his dislike for me. Whoever
hurts them, hurts me and whoever hurts me, hurts Allah and when someone
hurts Allah, it is not long before Allah grabs hold of him (punishes him)."
[Tirmidhi (Vol.2 Pg.226) and Mishkaatul Masaabeeh (Pg.554).]

Ponder over this Hadith. Rasulullaah (saw)

referred to the Sahabah (Rad) as "my Sahabah
(Rad)" and has stated that love for them denotes love for him and that hatred for
them denoted hatred for him. When a person still makes the Sahabah (Rad) a target
for his unfettered criticism and nit-picking, is he then not guilty of transgressing
the command of Rasulullaah (saw)

?

A narration from Hadhrat Abdullaah bin Umar (rad) states that Rasulullaah (saw)

said,
"When you see anyone cursing my Sahabah (rad), tell him, 'May Allah's curse be on
this evil of yours.'"
[Tirmidhi (Vol.2 Pg.227) and Mishkaatul Masaabeeh (Pg.554).]

Rasulullaah (saw)

also said, "Never speak ill of my Sahabah (rad) because even if any of
you spend as much as Mount Uhud in gold (as charity), you will not be able to
equal a Mudd that they spent or even half of it."
[Muslim (Vol.2 Pg.310), Tirmidhi (Vol.2 Pg.226) and Mishkaatul Masaabeeh (Pg.553).]

Hadhrat Uwaymir bin Saa'idah (rad) reports that Rasulullaah (saw)

said, "Allah has
selected me and has also selected my Sahabah (rad). Allah has made them my
advisors and helpers, so whoever verbally abuses them shall have upon himself
the curse of Allah, the angels and all of mankind. Allah will neither accept from
him any obligatory or optional acts."
[Mazaahire Haqq (Vol.4 Pg.578).]

Hadhrat Anas (rad) narration Rasulullaah (saw)

said, "Allah has selected me and has also
selected my Sahabah (rad), making them my helpers and my relatives. There will
however come towards the end of time people who will undermine the status of
my Sahabah (rad). Be warned! You must never eat with such people, never drink
with them, never marry them, never perform salaah with them and never
perform thier funeral prayer because Allah's curse is on them."
[Ghunyatut Taalibeen (Vol.1 Pg.54).]

Hadhrat Abdullaah bin Umar (rad)said, "Never speak ill of the Sahabah (rad) of
Rasulullaah (saw)

because even a moment's worship of theirs is better than your
standing in worship for a lifetime."
[Mazaahire Haqq (Vol.4 Pg.579).]

Hadhrat Abdullaah bin Umar (rad) also stated ten factors that denote that a person
belongs to the Ahlus Sunnah wal Jamaa'ah. Amongst them, he mentions, "They
never speak ill of any of the Sahabah (Rad)."
[Takmila Bahrur Raa'iq (Vol.8 Pg.183).]

A narration states that when it was heard that some people spoke ill of Hadhrat
Ali (rad) before their leaders, Hadhrat Sa'eed bin Zaid (rad) said, "It is indeed pitiable
that I see the companions of Nabi (saw)

being reviled before you and you fail to
condemn it and stop it. Remember that I have no need to attribute any
statement to Rasulullaah (saw)

which he did not utter because when I meet
Rasulullaah (saw)

on the Day of Qiyaamah, he will take me to task for it. It is with my
own ears that I heard Rasulullaah (saw)

say, Abu Bakr (rad) shall be in Jannah, Umar (rad)shall
be in Jannah, Uthmaan (rad) shall be in Jannah, Ali (rad) shall be in Jannah, Talha (rad) shall be in
Jannah, Zubayr (rad) shall be in Jannah, Sa'd bin Maalik (rad) (Sa'd bin Abi Waqqaas ) shall
be in Jannah, Abdur Rahmaan bin Auf (rad) shall be in Jannah, Abu Ubaydah bin
Jarraah (rad) shall be in Jannah."
Hadhrat Sa'eed bin Zaid did not mention the tenth person, but it was only when
the people asked him who the tenth person was that he replied, "Sa'eed bin
Zaid (rad)" Thereafter, he added, "By Allah! The act of any one of the Sahabah (rad)
merely standing with Nab (saw)

i in a battle and having dust on his face is better than
all the deeds any one of you does (in a lifetime) even though he may live a life as
long as that of Hadhrat Nooh (A.s)."
[Tirmidhi and Abu Dawood (Vol.2 Pg.291).]

Rasulullaah (saw)

said, "The worst of my Ummah are those who are boldest against
my Sahabah (rad) (who most speak ill and revile them)."
[Mazaahire Haqq (Vol.4 Pg.583)]

Rasulullaah (saw)

said, "For a person to meet Allah with the sins of all of mankind on
his shoulders is better than meeting Allah with hatred in his heart for any one of
my Sahabah (rad) because this is a sin that will not be forgiven on the Day of
Qiyaamah."
[Nuzhatul Majaalis (Vol.2 Pg.243) and its translation Khayrul Mawaanis (Vol.2 Pg.302).]

Hadhrat Abdullaah bin Abbaas (rad) reports that Rasulullaah (saw)

said, "Whoever loves
my Sahabah (rad), my wives and my family, does not insult any one of them and
leaves this world with love for them, he shall be with me on the Day of
Qiyaamah."
[see Izaalatul Khifaa (Vol.2 Pg.245,246).]

Hadhrat Aa'isha (Rad) once said, "While people have been commanded to seek
forgiveness for the Sahabah (Rad) of Nabi (saw)

, they have started to revile them." She then
recited the verse: "Those who come after them (after the Muhaajireen and
Ansaar ought to) say, "O our Rabb! Forgive us and our brothers (the Sahabah
) who passed before us with Imaan. And do not place any impurity (illfeelings)
in our hearts against those who have Imaan. O our Rabb! Indeed
You are the Most Forgiving, Most Merciful."
[Izaalatul Khifaa (Vol.2 Pg.246).]

Imaam Maalik stated, "There is no place amongst the Muslims for the person
who detests the Sahabah (rad) and speaks ill of them."
[Mazaahire Haqq (Vol.4 Pg.578).]

Imaam Ahmad bin Hanbal (Rh) said, "It is not permissible for any person to speak
about the wrongs of the Sahabah (Rad) or to criticise them for any shortcoming or fault.
It becomes Waajib (compulsory) to reprimand such a person."

Someone once asked Imaam Ahmad bin Hanbal(Rh) whether a person is amongst the
Rawaafidh sect if he undermines the status of Hadhrat Mu'aawiya (rad) and Hadhrat Amr
bin Al Aas (Rad). Imaam Ahmad replied, "Only a person with filth in his heart can
have such audacity and whoever undermines the Sahabah y certainly has filth in his
heart."
[Al Bidaayah wan Nihaayah (Vol.8 Pg.139).]

Hadhrat Maymooni reports, "I heard Imaam Ahmad bin Hanbal (Rh) say, 'What have they to do with Hadhrat Mu'aawiya (Rad)? We ask Allah to grant us safety. O Abul
Hasan! When you hear someone speaking ill of the Sahabah (Rad), you have reason to
doubt whether he is a Muslim or not."
[Saarimul Maslool, as quoted in Maqaame Sahabah y (pg.77).]

Imaam Abu Zur'ah Raazi(Rh) who was one of Imaam Muslim's senior teachers
said, "When you see anyone degrading the Sahabah (Rad), you should know that he is a
Zindeeq (free-thinker, bordering on atheism). This is because the Qur'aan is true,
the Rasool (Saw) is true, whatever he brought to us is true and it was none other than
the Sahabah (Rad) who conveyed these to us. Whoever vilifies them really wants to
prove that the Qur'aan and the Sunnah are false. It is therefore more appropriate to
vilify such a person and it is absolutely correct to classify such as person as a
Zindeeq and a deviate."
[ Fat'hul Mugheeth Pg.375 and Mazaahire Haqq (Vol.4 Pg.578).]

Sheikh Shibli (Rh) says, "Whoever does not honour the Sahabah (Rad) does not have
Imaan in Rasulullaah (saw)

."
[Maktoobaat Imaam Rabbani (Vol.3 Pg.46).]

A saint by the name of Sahl bin Abdullaah Tustari says, "That person has
no Imaan in Rasulullaah (saw)

who does not revere and respect the Sahabah (rad) of
Rasulullaah (saw)

."
[Shameemur Riyaaadh, translation of Qaadhi Ayaadh's Shifaa (Vol.2 Pg.58) and Mazaahire Haqq (Vol.4 Pg.578).]

Haafidh Ibn Katheer writes, "Destruction be to those who hate them (the
Sahabah ), who revile them or revile some of them ... Where is such people's belief
in the Qur'aan when they speak ill of those whom Allah is pleased with?!"
[Maqaame Sahabah y (Pg.43).]

Hadhrat Shah Wali'ullaah Muhaddith Dehlawi states, "We restrain our tongues
from speaking anything but good of the Sahabah (Rad) because they are our leaders and
guides in Deen. Speaking ill of them is Haraam and revering them is Waajib
(compulsory)."
[Tafheemaat Ilaahiyyah (Vol.1 Pg.148)].

Hadhrat Shah Abdul Azeez Muhaddith Dehlawi writes, "Without doubt, the
Sahabah (Rad) fall into the category of the Ambiyaa .Therefore, just as the Ambiyaa

cannot be criticised and as it is Waajib (compulsory) to accept everything they
said or did because of undisputable and concrete proofs, so too it will be deemed
irreligiousness and clear deviation to even intend to criticise the Sahabah (Rad)."
[Tuhfa Ithna Ashariyyah Pg.529.]

Imaam Sufyaan Thowri said, "The person who believes that Hadhrat Ali (Rad) was
more entitled to the Khilafah (than Hadhrat Abu Bakr and Hadhrat Umar ),
actually believes that Hadhrat Abu Bakr (Rad), Hadhrat Umar (Rad) and all the Muhaajireen
and Ansaar were wrong. I do not think that any deed of such a person will ever
reach the heavens after believing such a thing."
[Izaalatul Khifaa (Pg.244).]

Allaama Ibn Taymiyyah said, "The worst filth and disease the heart can contain is
ill feelings towards those people who are the chosen Mu'mineen and who are the
leaders and crown of all Auliyaa after the Ambiyaa
In fact, a share of the booty (received without fighting) is reserved for those who
have no ill feelings towards the Muhaajireen, the Ansaar and the early Muslims
and who make du'aa for them saying,
"O our Rabb! Forgive us and our brothers (the Sahabah ) who passed before
us with Imaan. And do not place any impurity (ill-feelings) in our hearts
against those who have Imaan. O our Rabb! Indeed You are the Most
Forgiving, Most Merciful."
[Minhaajus Sunnah (Vol.2 Pg.299-300).]

Ibn Taymiyyah also writes: "The best of the Ummah after Rasulullaah (saw)

was
Hadhrat Abu Bakr (Rad),followed by Hadhrat Umar (Rad) and then Hadhrat Uthmaan (Rad).
Thereafter, the rest of the Sahabah (Rad) are the best of all other people. It is inappropriate for any person to
attach even an iota of evil to their names, to criticise them or to find any fault in
them. It is Waajib (compulsory) for the Islamic state to punish the wretch who does
this and not to pardon him. It is only if he repents sincerely that his repentance may
be accepted. If he does not repent, the punishment must be carried out, after which
he should be imprisoned until he does repent."
[Saarimul Maslool Pg. 573.]

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