Kamran Shafi writes in support of Ahmadis, and Nawaz Sharif’s statement:

To revert to the terrible atrocity perpetrated on our Ahmadi brothers and sisters, first off, my deep gratitude to the Pakistan Army for burying with full military honours the well-considered Maj-Gen (retd) Nasir Ahmed Chaudhry, a 90-year old gentleman who was gunned down in cold blood with the worshippers. Well done, my army, and may this spirit of loyalty and fairness and rectitude guide the high command in other matters too. Today I am a proud former soldier.

My piece of last week was more a personal journey in time: remembering old friends and recalling a time when there was no distinction between Sunnis and Shias and Ahmadis and Bohris and Aga Khanis and what have you, each worshipping his God in his own way, but all equal citizens of the state. This week we must look at the reaction of the state to the killings of Ahmadis as compared to that which is put on display when others are similarly butchered by people who cannot abide those who do not subscribe to their own, narrow beliefs.

For, it is a sad fact that others, whether they be Shias or Sunnis of this or that sect and creed and belief, all have been targets of the obscurantist killers of humanity. Indeed, our Christian and Hindu and Sikh brothers and sisters have likewise been targeted by cruel murderers. But every time that some outrage has taken place, political leaders have bestirred themselves and visited the homes of those killed. Why not this time?

The Ahmadis might be considered non-Muslim by the state; surely they are still Pakistani? Surely, then, all of the protections and succour that a state should provide its citizens are to be extended to them too?

Far more than this, please note that the compensation which is announced immediately for those killed or injured as a result of such wanton acts in the case of others, was announced five days after the event in the case of the Ahmadis (Rs500,000 and 100,000 respectively for those killed and injured). Indeed, look at the language used while announcing compensation: “Jo maraygaey” for those who were killed. Surely there are kinder terms that could have been used, such as “Jo jaan bahak huay”; “Jo halaak huay”; even “Jo faut huay”!

Why are we so cruel towards the poor Ahmadis, can some one please tell me?

Let me add in passing that my Ahmadi friends tell me that the reply of their community to the offer of compensation is that the community is well placed to look after its own, thank you very much, and that the compensation which is to be paid should be transferred to the people of Hunza-Gojal for the relief work which is ongoing and which will surely increase as the disaster widens.

Pakistan is a sad, sad place my friends; a twisted and pitiless and heartless caricature of what our founding fathers had in mind. I am heartbroken. Kudos, however, to Nawaz Sharif for openly saying that the Ahmadis are our brothers. Of course, it is another matter that the obscurantist elements have jumped down his throat! More strength to him I say.

http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/columnists/21-kamran-shafi-a-sad-place-indeed-860-sk-04

What about CJ????

ISLAMABAD: Chief Justice of Pakistan (CJP) Iftikhar Muhammad Chaudhry remarked that it was a criminal negligence to bring changes in the documents like Objectives Resolution as former president General (retd) Zia ul Haq tampered with the Constitution in 1985 however, the sitting parliament had done a good job by undoing this tampering. At one point Chief Justice Iftikhar Muhammad Chaudhry observed that the word ‘freely’ was omitted from the Objectives Resolution in 1985 by a dictator, which was an act of criminal negligence, but the then parliament surprisingly didn’t take notice of it. He said the Constitution is a sacred document and no person can tamper with it. The chief justice said credit must go to the present parliament, which after 25 years took notice of the brazen act of removing the word relating to the minorities’ rights, and restored the word ‘freely’ in the Objectives Resolution, which had always been part of the Constitution. The chief justice further said that the court is protecting the fundamental rights of the minorities and the government after the Gojra incident has provided full protection to the minorities. “We are bound to protect their rights as a nation but there are some individual who create trouble.” CJ lauds parliament for undoing changes in Objectives Resolution Wednesday, June 09, 2010 Says minorities’ rights have to be protected; Hamid says parliament should have no role in judges’ appointment By Sohail Khan http://thenews.jang.com.pk/top_story_detail.asp?Id=29367

ISLAMABAD: Heading a 17-member larger bench of the Supreme Court on Tuesday, Chief Justice Iftikhar Muhammad Chaudhry termed as criminal negligence the deletion of a word about the rights of minorities from the Objectives Resolution during the regime of General Ziaul Haq in 1985. Ziaul Haq had omitted the word “freely” from the Objectives Resolution, which was made substantive part of the 1973 Constitution under the Revival of Constitutional Order No. 14. The clause of Objectives Resolution before deletion of the word ‘freely’ read, “Wherein adequate provision shall be made for the minorities to ‘freely’ profess and practice their religions and develop their culture.” CJP raps change in Objectives Resolution * Justice Iftikhar Muhammad Chaudhry says deletion of clause on rights of minorities was ‘criminal negligence’ * Appreciates incumbent parliament for taking notice of removal of clause by Gen Zia’s govt in 1985 By Masood Rehman Wednesday, June 09, 2010 http://www.dailytimes.com.pk/default.asp?page=201069\story_9-6-2010_pg1_1

ISLAMABAD: Chief Justice Iftikhar Mohammad Chaudhry on Tuesday praised the parliament for undoing a wrong done by the legislature in 1985 (through a constitutional amendment) when it removed the word ‘freely’ from a clause of the Objectives Resolution that upheld the minorities’ right to practise their religion. The word “freely” was deleted from the Objectives Resolution when parliament passed the 8th Amendment after indemnifying all orders introduced through the President’s Order No 14 of 1985 and actions, including the July 1977 military takeover by Gen Zia-ul-Haq and extending discretion of dissolving the National Assembly, by invoking Article 58(2)b of the Constitution. After the passage of the 18th Amendment, the Objectives Resolution now reads: “Wherein adequate provision shall be made for the minorities freely to profess and practise their religions and develop their culture.” The CJ said: “Credit goes to the sitting parliament that they reinserted the word back to the Objectives Resolution.” He said that nobody realised the blunder right from 1985 till the 18th Amendment was passed, even though the Objectives Resolution was a preamble to the Constitution even at the time when RCO (Revival of Constitution Order) was promulgated. CJ lauds parliament for correcting historic wrong By Nasir Iqbal Wednesday, 09 Jun, 2010 http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/front-page/ziaera-deletion-from-objectives-resolution-criticised-cj-lauds-parliament-for-correcting-historic-wrong-960

Mawdudi was Kaafir as well?

“QUOTE”

A BRIEF HISTORY OF THE MAUDUDI CALAMITY

In order to master any subject, it is incumbent that one remain in the company and benefit from the master of that subject. It is an accepted fact that for any simple or artistic occupation a teacher or even a guide is necessary. Without these even an intelligent and genius cannot reach the desired stage, be it in the fields of engineering, medicine, or any other subject for that matter. For every occupation or trade it is necessary and incumbent that one should at least earn the basics from a teacher. In this manner, when it is necessary to seek knowledge and guidance in materialistic fields, how can it be possible to attain the Uloom of Nabuwwat – teachings of the Ambiya [A.S] – and the intricacies of the Shari’ah without the guidance of a tutor? The sciences of this nature are beyond the grasp of human intelligence. They have reached the Ummah through the Wahi (revelation) of the Almighty, and continues through heavenly training, rearing, divine commands, instructions and guidance. Then in these Divine Sciences the attention and considerations of the tutor and guide; and the practical participation in his company has a more important bearing than words. The attaining of correct thinking, understanding and practical Tarbiyah is more important than only attaining knowledge. On that ground, the longer the companionship of a master, the more benefit and experience one will reap. The more perfect the tutor, the more benefit and excellence will be attained.

As the purpose of the Uloom-e-Nabuwwat is the guidance of the creation of Allah, in its understanding, there is a strong probability, through the enmity of the accursed Shaitan, to be led astray. The Shaitan does not interfere where one strives to attain perfection in material aspects. The Shaitan sits in comfort. He does not need to interfere, nor is it necessary for him to show his enmity. However, where the hereafter and religion are concerned, the Shaitan becomes restless in creating mischief. He uses his strength in every possible manner, where success and Hidayat may be turned into ruin and to cause deviation from the straight path. The greatest asset of the accursed Iblees is ‘Talbees’, that is to mix the truth with falsehood in such a manner, that where a thing outwardly appears to be beneficial, in reality it becomes a source of wrong doing and detriment. Then too, bearing in mind that the tricks of the human Nafs supercedes this, it is human nature to be arrogant, haughty, deceptive, show-off and have love for rank and high status. These are such diseases that it is difficult to eradicate them even after lengthy training and discipline.

For this reason, it is incumbent to remain in the companionship of a master for quite some time, in order to save oneself from the effects of the Shaitan. If Allah’s grace and mercy are present, then surely one reforms, otherwise, the human just wanders around in the desert of knowledge and intellectualism.

After studying the educational history of the world, this point becomes very clear that all the mischief and chaos that were created, were all at the hands of intellectuals and geniuses. During the period of knowledge a greater portion of Fitnah (mischief) appeared by the way of Ilm (knowledge). Even among the Ulama-e-Haq, many geniuses due to their sharp intelligence and eccentricity became victims of their wrong thoughts and ideas. This fact became evident that by completely relying on their own acuteness and flowing intellect, they became entangled in Ilm Kibr (educational arrogance), and self-conceited of their own views. They were not fortunate enough to undergo a beneficial amount of spiritual training. As a result, this led them to great lengths. In our times, there exist many such examples. Since they possess Ilmi acumen and, as many a time they say or write excellently, they become a cause for additional Fitnah. Those individuals who were not fortunate enough to attain a deep knowledge or a spiritual training, easily become their adherents and quickly begin supporting and endorsing their new ideologies. The Shaitan is always busy in his occupation. A personality that may be of use to guide and direct the Ummah, becomes a means of deviation and ruin for the Ummah. There are examples of these in every era.

Imam Ghazali [R.T.A] has written in his ‘Maqasid-ul-Falasifah’ that after observing the correctness in the elementary and mathematical sciences of the Greeks, the people began to accept all their teachings as correct. They accepted the teachings of the Greeks even in the subjects of Theology and natural philosophy, which led them astray. These words of Imam Ghazali are very surprising and true. The Shaitan finds in these situations an ideal opportunity to lead people astray. Well, when the very learned, geniuses and capable can become entangled in such Fitnah, then those personalities who possess very little Ilmi capabilities and have a tremendous ability to write, and are quick witted and intelligent, but void of a spiritual training under an accomplished master; they very quickly become engulfed in self-conceitedness and begin to degrade the Ummah. All the scholarly researches of the Ummah are despised; all the great deeds of the Salaf-us-Saliheen are made a joke of and a laughing stock; and by criticizing every personality from beginning till the end, falls in deep and dangerous pit, becoming a means of leading all humanity into destruction.
Among such people today is a famous personality by the name of ” Mr. Abul Ala Maududi” Sahab, who was acute and quick witted since childhood, but was troubled by economic difficulties. In the beginning he was employed by the Madinah Periodical at Bijnor. Thereafter, he was attached to the “Muslim”, a magazine of the Jamiat Ulama-e-Hind. After a few years, he was employed by the “Al-Jamiat” Delhi, a journal of the Hamiat Ulama-e-Hind, which was then probably published every third day. His articles captioned, “Tareekh Ke Jawahir Paro” appeared with great luster. In this manner, Maududi Sahab was trained as a writer by Maulana Ahmad Saeed Sahab. After the death of his father, Maududi Sahab was unable to complete his studies, but had to leave studies during the early Arabic primary stages, nor was he fortunate enough to attain a secular education. He later studied English and attained some competence in it. He greatly benefited from the books, magazines and writings of reputable authors of those days. His writing ability increased by the day. Unfortunately, he was unable to benefit from any religious institution, neither became a graduate of modern education, nor did he gain the company of an experienced and proficient Aalim of the Deen. He has admitted this in an article published during the era of United India in reply to some question posed to him by Maulana Abdul-Haq Madni Muradabadi. He was unfortunate to experience the company of Niyaz Fatehpuri, an atheist and infidel.

By this association and friendship many incorrect tendencies and inclinations were adopted. In 1933 he began publishing the “Tarjuman-ul-Quran” from Hyderabad, Dakkan, wherein he published spending articles. Some Ilmi and literary things began to appear using the best style and methods. At that time, the political situation in the country was very shaky. The movement to free India was in its decisive stages. The best intellectuals of the country were involved in the freedom struggle of India from the British. Maududi Sahab adopted a different stand from the rest and engendered the cry of “Iqamat Deen” and ‘Hukumat-e-Ilahiya”.

He strongly and forcefully criticised all the factions involved in seeking the freedom of India. His simple and innocent panegyrists thought that Maududi Sahab was the last straw for the valuable Deen. As a result, very quickly praises began to be showered upon him from the pens of Maulana Syed Suleman Nadwi, Maulana Manazir Ahsan Gilani and Maulana Abdul-Majid Daryabadi. Evidently, at that time Maududi Sahab was only a name of an individual. As yet, he had no missionary aim, nor an association or movement. Due to his forceful writings and statements, some among the Ahl-e-Haq began having great hopes in him. By virtue of his preparedness and through the encouragement of Chaudhary Muhammad Niyaz, the foundation of Dar-ul-Islam was laid in Pathankot. The Muslim League and Congress began to be degraded.

Such articles were written by him, as well as book on the political turmoil of the time appeared whereby he began receiving praises from his followers. The political causes stimulated its acceptance. A meeting was held in Lahore, and the foundation of his Amarat (chairmanship) was formally laid. A speech prepared by him was read out, wherein the duties of a present-day Ameer (leader) were outlined. Among the participants were also such famous personalities as Janab Maulana Manzoor Naumani, Maulana Abul-Hassan Ali Nadwi, Maulana Amin Ahsan Islahi and Maulana Mas’ood Aalam Nadwi. Maududi Sahab was elected the Chief Ameer and the abovementioned four personalities were elected deputy Ameer. The Jamat-e-Islami formally came into existence. Its constitution and charter were published. The public looked forward to it, and from every side hopes began to be attached. Six months had not passed by when Maulana Manzoor Naumani and Maulana Ali Mian Sahab (Abdul Hassan) resigned.

They had observed his Ilmi deficiencies and lack of sincerity. They were unable to continue their relationship. These gentlemen kept silent and did not inform the Ummah openly and clearly about their reason for disassociating themselves. I was at that time teaching at Jamia Islamia Dabhel. I enquired from these two personalities about their reason for quitting. They said many things, but no satisfactory clarification was given. I understood the view of Late Maulana Mas’ood Aalam and Maulana Amin Ahsan Islahi were quire similar as far as beliefs and conduct were concerned. Hence, they remained for some time as Maududi Sahab’s right hand men. Maulana Mas’ood Aalam assisted through the medium of Arabic literary writings and magnificently translated into Arabic the writings of Maududi Sahab. He also trained a few pupils in this field. Maulana Islahi through his special style and way assisted the Maududi movement, a few excellent books were written on communism and a few other subjects, i.e. interest, alcohol, pardah (veil), etc. A few good books were also written for the modern youth. Some worthy articles were published in the “Tafheemat and Tanqeehat”. Ways and means were adopted to impress the Arabs, especially the Sheikhs of Saudi Arabia.

Successful strategies were adopted. All those writings that were contributed by Maududi Sahab’s associates were published in such a manner as if all these writers were indebted to him. As a result, the personality of Maududi Sahab gained fame. He reaped fame from the writings of his associates. He is incapable of composing in Arabic or English. The names of translators do not appear on his books that are translated in other languages. It is not mentioned that this book is translated by Mas’ood Aalam or Asim Haddad. People get the notion that this literally intellectual of the Urdu language, is also an Imam of the Arabic language. A short period has passed when Maulana Gilani Sahab and Syed Suleman Nadwi Sahab became aware and foresaw its detrimental effect; that these writings were a means of creating a new Fitnah. He (Maulana Gilani) ceased to address him by the titles conferred on him, such as “Mutakallim-e-Islam”, etc. Maulana Gilani Sahab wrote critical articles under the headings of “Kharjiyat-e-Jadeeda” in Maulana Daryabadi’s “Sidq-e-Jadeed”. Maulana Syed Hussain Ahmed Madni Sahab was perhaps the first among the Ulama who pinpointed this Fitnah in his correspondence. Gradually, other Ulama began to air their views. Sheikh-ul-Hadith Maulana Muhammad Zakariyah Sahab studied all the available printed Maududi literature and wrote a valuable booklet on this subject. It is regretted that this booklet has not been printed yet. In this connection, an teacher of Madrasah Mazahir-ul-Uloom, Saharanpuri; Maulana Zakariyah Quddusi Sahab became inclined towards Maududi Sahab. Taking this into view and trying to correct him, Sheikh-ul-Hadith Sahab wrote a letter to him, explaining all Maududi Sahab’s errors and incorrect interpretations of the Deen.
This letter has been published in a booklet for titled, “Fitnah Maududiat” (It is now reprinted under the title “Jama’at Islamiyah – Ek Lamha Fikriyah”).
I admired many things about Maududi Sahab and detested many. For a long time I did not wish to degrade him. I felt that from his innovated style of presentation, the modern generation could benefit. Although at times such compositions appeared from his that it was not possible to endure it, but taking into consideration the Deeni well-being, I tolerated it and kept silent. I did not foresee that this Fitnah would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new bud would keep on blossoming and indecent words would be used regarding the Sahaba [R.A] and the Ambiya [A.S]. Later on, such things appeared daily in the “Tafheem-ul-Quran”.

Now it has become known without doubt that his writings and publications are the greatest Fitnah of the present time, notwithstanding a few beneficial treatises that have appeared, it is the case of “and the sin of them is greater than their usefulness” (Surah Baqarah: 219). Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned, where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfill the demands for the preservation of the Deen with Haq and justice.

“UNQUOTE”

Most of the Blasphemous Narrations about Sihaba Kiram which are being quoted on GEO/JANG/EXPRESS NEWS by Ansar Abbasi, Sabir Shah, Javed Chaudhry and countless others are basically in Khilafat O Malookiyat by Behaya Mawdudi who never knew the Status of Prophets [PBUT] and Companions [May Allah be pleased wwith all of them]

Read how Mawdudi used Tabbarah:

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’ movement, 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 understand 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 your Question. But I feel this will not satisfy you, hence I will have to elaborate on it. In today’s discussion I 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 conferred 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 estabilishing 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 confronts the Ambiyaa. An illustrious Prophet like Dawood Alaihis salaam was warned 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 Sallallahu 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 his 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 it 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 born. 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 Ilmi 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. And we note this ‘Jahalah’ – with the exception of a very small Jamaat – among the general Muslims from East to West, be they from illiterate public; or graduate Ulama; or mendicant Mashaa’ikh; or graduates 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 person 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 picture 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 person 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 measures 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 waSallam.
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 advised 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 lecture, please advise us.” He said: “I advise you to fear Allah, and obey and accept (your leaders), even if he be a Habshi slave, because 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 understanding is superior. If the deeds of a person are attacked, it will mean that the deeds 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 superior. In Islam this is called ‘Kibr’ or ‘Takabbur’. This is the same ‘Kibr’ which overtook Iblis, and through this wrong self aggrandisement, instead 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 fulfilling 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 (Nauzubillah) more than Allah, because the least, that is expected from Maududi Saheb is that he will not confer an important 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 the 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 salaam, 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, 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 Buzrugs 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. 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 better than him). It one is really superior to another in knowledge, understanding, deeds and morals, then verily one has the right to criticise another who has a lower standard. If one on his own accord feels superior, 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 relied 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

© 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 Mutlaq. 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 Sunnah are on Riwaayat and Diraayat, especially when according to the research of Janab Maududi Saheb the Sahaabah Kiraam Radhiallahu Anhum attacked one another and (Nauzubillah) called one another liars. If in reality, Nauzubillah, the Sahaabah Kiraam Radhiallahu Anhum were as pictured by the criticism 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 unreliable, until Maududi Saheb will show us through the standards shown to him by Allah, that how reliable a certain thing is and how unreliable others are. In all fairness, please tell us, what else besides this did Mirza Ghulam Ahmed Qadiani and Mr. Ghulam Ahmed Parvez say? Where did Maududi Saheb attain this ‘Allah’s Standard’, in the light of which every individual 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 Qur’aan and Sunnah from Rasulullah Sallallahu 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 receive 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 are 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, because of this, the entire structure of the Deen is being put into a negative 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 invented 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 flowing 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 education this ‘thinker’ will attain. We do not even hold this position in relation 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 rejecting the ‘mental salvery’ of every personality among the Salaf Saaliheen, given preference to the ‘mental slavery’ of the orientalist western disbelievers, 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 proclaims 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 Mustaqeem’ (The straight path), and instructs one to supplicate for its guidance. 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 Islamic 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 Saaliheen, and have floated their lofty thoughts in the jungles of their own intelligence 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 fitna of 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 ‘mental slavery’. They went astray and led others astray. In our modern times the new sects that emerged, although their basis and viewpoints differ, you will find that they are more or less unanimous on the above point. It is fashionable today to satirize the Salaf 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 witnessed 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 religious 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 the 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), even 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 criticism 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 regarding my Sahaabah. Do not make them a source of criticism after me. That person who has loved them, has loved them because 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 RadhiAllahu 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)

Who is Muslim in Pakistan? anyway!

fatwa, deobandi kafir, brelvi kafir, ahle hadith kafir, kuttay, wahabi کافر
http://www.youtube.com/watch?v=X01htQUvKcQ

Who is Muslim in Pakistan? anyway!

Exposing ahle hadees [salafi,wahabi] operation..{part 2}……………………………by SHAIKH UL ISLAM http://www.youtube.com/watch?v=QkXEveK7eYg&feature=related

Who is Muslim in Pakistan? anyway! – Ahl-e-Hadith is exposing Jamat-e-Islami

Jamat Islami and Moulana Moududi’s corrupt Manhaj
http://www.youtube.com/watch?v=0IJ8OQoFsjg

Jamat Islami and Moulana Moududi’s corrupt Manhaj-part2
http://www.youtube.com/watch?v=ylx8_GvWuFk&feature=related

Who is Muslim in Pakistan? anyway! Ahl-e-hadees Deobandion ka postmortem, part 5 of 8 http://www.youtube.com/watch?v=Ixq1YXKskL8&feature=related

Farhan Q :
ایک ہی ہوں مسلم حرام کی پاسبانی کے لیہ
نیل کے ساحل سے لے کر تابخا کے کاشغر تک “سب کافر ہیں

Deobandi Pir Criteria:Vulgar Relation with Sluts (Only for 18+)
http://www.youtube.com/watch?v=vKDauS2im_Q&feature=related

Tariq Jameel Ki Haqeeqat http://www.youtube.com/watch?v=fxETGx91GQw&feature=related

For Nawaz Sharif, chickens start coming home to roost:

The federal government has accused the provincial government in Punjab, headed by Shahbaz Sharif, the opposition politician with the Pakistan Muslim League-Nawaz (PML-N) who has a reputation for being a strict administrator, of turning a blind eye to the growing influence of militant groups in Punjab. Mr Sharif, however, scoffed at the allegations and took exception to the term “Punjabi Taliban”, saying such statements reek of provincialism.

PML-N officials have said the way to curb militancy is to bring such elements into the mainstream of the society instead of using force.

In March, Rana Sanaullah, the provincial law minister and a senior leader of the PML-N, campaigned along with Maulana Muhammad Ahmad Ludhyanvi, the leader of the militant group Sipah-e-Sahaba, during a by-election in Jhang district of Punjab.

Mr Sanaullah’s tacit support and endorsement of Sipah-e-Sahaba caused an uproar in the country and drew wide criticism.

Pakistani analysts say the war of words, and the competing approaches to fighting militancy between the two rival officials, have political undertones as well. “At first blush, Mr Malik’s comments about the Punjabi Taliban are not very problematic or controversial. The term has been used for years now to refer to militant groups who cut their teeth in the Kashmir jihad before teaming up with other strains of militants and eventually turning their guns on the Pakistani state. But there is a political context here that Mr Malik ought to know much about”, read an editorial in Dawn, the country’s leading English daily, on Friday.

“Perhaps the PML-N has seen in the latest comments by the interior minister a PPP plot to once again lay siege to the Punjab government, this time on grounds of law and order and security”, the editorial said.

While the northern parts of Punjab province are relatively affluent and industrialised, poverty, unemployment and illiteracy is rampant in its southern districts.

The local economy is dependent on agriculture, feudal social structures are strong and vast swathes of land are dotted with madrassas, which officials say are incubators for extremism.

Sectarian groups such as Sipah-e-Sahaba Pakistan, a virulently anti-Shiite outfit; Lashkar-e-Jhangvi, a splinter group even more extreme in its views and violence; and Jaish-e-Muhammad have managed to operate despite a government ban on their activities in the southern Punjab.

The banned militant groups are present not just in the far-flung areas of south Punjab, but in the urban centres as well.

On Tuesday Sipah-e-Sahaba staged a rally in Aabpara, one of the main shopping centres of Islamabad, which falls under the purview of the federal government.

More than a hundred madrassa students gathered at the main square of Aabpara, barely a kilometre from the headquarters of Inter-Services Intelligence, the country’s intelligence organisation.

Holding flags, members of Sipah-e-Sahaba mounted loudspeakers on nearby traffic signals.

One organiser ordered the students to stand in disciplined lines, urging them not to provoke police during the protest, which was meant to denounce the Israeli attack on the flotilla carrying aid for Gaza.

Around a dozen police officers closed traffic in adjoining streets, as Haq Nawaz, a police inspector, quietly watched the proceedings from a distance. When asked if the protesting group was banned by the government, Mr Nawaz feigned ignorance. He said there were no orders to make any arrests.

http://www.thenational.ae/apps/pbcs.dll/article?AID=/20100610/FOREIGN/706099934/1002/FOREIGN

In the face of a barrage of criticism from many quarters, PML-N chief Nawaz Sharif has suddenly discovered that Ahmadis are equal citizens of Pakistan. Speaking recently in Lahore, he termed the community as ‘our brothers and sisters’ and asserted they should not be victimised.

Till now, the PML-N had taken a rather ambiguous position on the whole matter. It was under the government of Shahbaz Sharif that the town of Rabwah near Chiniot, with its population of around 70,000 consisting mainly of Ahmadis, was re-named Chenab Nagar against the wishes of the community. No attempt was made under the PML-N government to prevent speakers at religious gatherings – some of them held in the immediate vicinity of Rabwah – attacking the Ahmadis.

On the wider issue of extremism, while the PML-N has condemned terrorist attacks, it has been far more cautious in speaking out against the Taliban. Shahbaz Sharif’s curious labelling of the assertion that many such groups operated in the Punjab as an attack on Punjabis is another example of this ambiguity.

The evidence that the PML-N may be changing its tone is good news. There have been meetings on a possible operation in the southern Punjab. This is badly needed. We must hope the matter is taken beyond rhetoric and leads to change. While Khyber-Pakhtunkhwa ranks as the province worst affected by militancy, the Punjab harbours a huge number of madrassas and has traditionally been all too hospitable to the sectarian groups that have sprung up in its towns. There is also another key difference. While the ANP, the party now in government in Khyber-Pakhtunkhwa, has openly spoken against the militants, the two factions of the PML that have held power in the Punjab over the past decade have been reluctant to do so.

We must hope that the PML-N is willing to change its stance and this is followed through with consistency and does not change once the wave of pressure dissipates.

Published in the Express Tribune, June 9th, 2010.
http://tribune.com.pk/story/19762/changed-music/

Farhan Q :
I appreciate Tablighi Jamaat which is non political and do not spread hatred ,Some Tablighi

Go through Fazail-e-Aamal and you may find many Prophets [May Allah forbid] in their literature.

Ahmedis are our brothers and sisters!
These extremist beasts (moulvis) are the worst creatures under the sky!
All peace loving Pakistanis, Moslems stand with you Mian Nawaz Sharif!! No matter what our political affiliations, we all fully support you for your show of solidarity with our Ahmedi Muslim Brothers and Sisters

Omar Khattab : No one can touch Nawaz Sharif. He is a Punjabi. He is the one who turned “Rabwa” into “Chenab Nagar”.

PML-N defends Nawaz’s remarks about Ahmadis By Amir Wasim Thursday, 10 Jun, 2010 http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/front-page/pmln-defends-nawazs-remarks-about-ahmadis-060

ISLAMABAD, June 9: The Pakistan Muslim League-N has rejected criticism of its leader Nawaz Sharif’s remarks about Ahmadis’ rights following the suicide bombings on two mosques in Lahore last month. Mr Sharif upset religious and political circles last week after he said that “Ahmadi brothers and sisters are an asset” of the country. The former prime minister said Ahmadis were citizens of Pakistan. Mr Sharif may have succeeded in pacifying leaders of the Ahmadi community and other minorities who have been criticising the Punjab government for its failure to provide them protection, but this provided an opportunity to his opponents to launch a campaign against him and his party.

PML-N spokesman Ahsan Iqbal told Dawn that the criticism was “just an act of exploitation”. “Nawaz Sharif said what the Quaid-i-Azam had already stated that all Pakistanis were brothers irrespective of their religion, language or caste,” he added.
Mr Sharif’s comments drew criticism from Jamiat Ulema-i-Islam, Jamaat-i-Islami, Wafaqul Madaris, Jamiat Ahl-i-Sunnat and Al-Hadith, Jamia Banuria and Khatm-i-Nabuwat Movement, Ulema and PML-Q. In a statement, leaders of Wafaqul Madaris, an umbrella organisation of over 20,000 Madressahs, urged Mr Sharif to retract his statement and advised him not to “defy religion for petty political gains”.

JUI-F leaders termed the statement a “violation of the Constitution” as it had declared Ahmadis a minority community. “The PML-N chief should seek forgiveness from Muslims all over the world,” they said. Chaudhry Pervaiz Elahi, the PML-Q leader, said Nawaz Sharif had issued the statement to “protect his properties in the UK”.
The participants of a recent Ulema seminar condemned Mr Sharif’s remarks and termed it an attempt to appease the US. Some religious leaders have even threatened to launch a campaign against the PML-N if Mr Sharif does not withdraw his statement.

Ahsan Iqbal criticised all those who were giving ‘religious colour’ to a statement which, according to him, had been issued in the ‘national perspective’. He said Mr Sharif had merely emphasised that every Pakistani citizen was entitled to equal respect and rights. Mr Iqbal was of the opinion that it was wrong to see the remarks in the religious context. He accused Pervaiz Elahi of exploiting the issue for political gains.

Scanned image of Maudoodi’s letter saying Lahore Ahmadiyya is a Muslim Group

Page 1 (of 4) of the letter

(You can see that he has crossed out his old address, Hyderabad Deccan, on the printed letter head and written in Darus Salaam, Pathankot, Punjab in its place.) http://www.ahmadiyya.org/movement/maudoodi/letter-scan.htm

The translation:

Note that Maudoodi uses the term Ahmadi to mean the Lahore Ahmadis, and the terms Qadiani and Qadianism to refer to the group then headed by Mirza Bashir-ud-Din Mahmud Ahmad from Qadian.

Tarjuman-ul-Quran
Darus Salaam (Pathankot)
Punjab

Dated: 23 Muharram 1357

My respected and honoured,

assalamu alaikum wa rahmatullah wa barakatuh

I have been here for only one week. After my arrival here, the correspondence that Sayyid Muhammad Shah has shown me included three letters from you, and I confess that it was your letters that made the greatest impression upon me. The earlier replies from the Shah sahib to you still stand valid, but I myself wish to write a brief reply to the three letters.

Regarding the views you have expressed about takfir, I have myself written much more about it earlier. As you have not seen the Tarjuman-ul-Quran before this, you are not fully aware of my views. If you had been reading this paper from the outset, then probably not only about takfir, but also regarding the other issues that you have mentioned, you would not have needed to ask anything and you would also have known what my policy is.

From among the followers of Mirza Ghulam Ahmad sahib, I also do not consider Qadianis and Ahmadis to be in the same category. In my opinion the Qadiani group is excluded from Islam, but the Ahmadi group is included within Islam. However, I consider it inadvisable to co-operate with this group or to encourage them because after becoming Ahmadi a man becomes very close to Qadianism. There can only be two reasonable attitudes in the matter of Mirza sahib. If a man believes him to be true then he should accept him as a prophet because a true person’s claim to prophethood cannot be false. And if a man does not accept his claim to prophethood then it becomes obligatory for him, far from accepting him to be a mujaddid, not even to consider him as a gentleman because the person who is guilty of such a serious fabrication cannot be accorded any position of respect. The middle position taken by Ahmadis is untenable. When a man accepts someone as mujaddid and the Promised Mahdi, he would necessarily confirm his truth and honour him. Then when he finds in his unambiguous writings a claim to prophethood and to receiving revelation, he will not be able to take any position short of Qadianism. As to the educated people from among the Ahmadis who are adhering to this unreasonable position, we cannot issue any fatwa (ruling) against them on the basis of the Shari‘ah because they are denying the prophethood of Mirza. But we are bound to conclude either that they are adhering to their past errors and are guilty of obstinacy, or that they are denying the prophethood of Mirza with some reservation of mind, or lastly there is some flaw in their minds making them unable to realize the contradiction in their position. In any case, although we appreciate the work they are doing in support of Islam, we consider it the expedient policy not to encourage them because it is a path to assisting Qadianism.

As to the wrong beliefs prevailing among the various sects and parties of the Muslims, I have my own opinion about almost each one of them. However, I have never expressed those opinions nor taken part in fighting against them because I consider it to be merely a waste of time. The defect in the branches is due to a defect in the root. To allow the root to remain in the same condition while devoting effort to reforming the branches is foolishness. If we are to do something for the Muslims then we must devote all efforts to removing the weaknesses in the foundations. Then, Allah willing, the branches will by themselves become good.

…

Why have we quoted this opinion of Maudoodi?

We are citing this opinion of Maudoodi in our support because of his statement that: “… the [Lahore] Ahmadi group is included within Islam … we cannot issue any fatwa against them on the basis of the Shari‘ah …”. It means that according to Maudoodi, writing in 1938, the Lahore Ahmadis cannot be expelled from the Muslim community by means of any law based on Islam, and they are in fact included within Muslims. Whatever he thinks of the rightness or wrongness of our beliefs, whether he considers Lahore Ahmadis to be bad, obstinate and unreasonable, whatever dangers he perceives from our beliefs, all that is an entirely separate issue. What we are pointing out is that according to the view Maudoodi has expressed here, in terms of Islamic Shari‘ah the Lahore Ahmadis are Muslims and cannot be declared as non-Muslim.

The Urdu text of the above section of Maudoodi’s letter, in printed format, is given below: http://www.ahmadiyya.org/movement/maudoodi/letter.htm#eng

شاید آپ کو نہیں پتا کہ منافق وہ ہوتا ہے جو اپنے عقیدے کو چھپا کر رکھے، لوگوں کو دھوکہ دے۔ الحمد اللہ میں نے کبھی اپنے عقیدے کو نہیں چھپایا اس لئے آپ ایسا نہیں کہ سکتیں۔ رہی بات میرے خوش ہونے کی تو یہ مرا اور میرے اللہ کا معاملا ہے۔ یہ حملے میں نے نہیں کئے یا کروائے جو مجھے کوئی مسلہ ہو۔ اور ہاں مجھے کوئی پارسائی کا دعوا نہیں میں ایک گناہگاہ مسلمان ہوں اور مجھ سے غلطیاں ہوتی رہتی ہیں۔ لیکن مجھے اپنی کوتاہی کا ادراک ہوتا ہے تو میں رجعوع اور استغفار کرتا ہوں۔۔۔

انکی عبادت کو “نماز جمعہ”، انکے مقتولین کو “شہید” اور انکی عبادت گاہوں کو “مسجد” آپ ہرگز نہ کہتیں اگر آپ کو انکے فتنہ کا اگر زرا سا بھی ادراک ہوتا۔
دوسری بات یہ کہ میں نے اپنا عقیدہ دوسروں پر نہیں تھوپا۔ میں نے کبھی ایسا نہیں کیا اور میں ڈائیلاگ پر یقین رکھتا ہوں۔ البتہ مجھے خوشی ہوئی لیکن میں نے کسی سے نہیں کہ میرے ساتھ وہ بھی خوش ہو۔
میں عقل کل نہیں ہوں، میں غلط ہوسکتا ہوں۔ لیکن آپ کو بھی چاہئے کہ آپ بھی اسلام اور قادیانیت کا مطالعہ کریں۔

خارجی کون تھے شاید آپ کو یہ بھی نہیں پتا۔ اگر آپ اس دور میں ہوتی تو آپ خارجیوں، فتنہ مسلمہ کزاب اور بنو قریضہ (یہودی قبیلے) کے ساتھ کئے گئے سلوک پر بھی بہت دکھ ہوتا اور آپ صحابیوں کے لئے وہی زبان استمعال کررہی ہیں۔
ہاں سارے مولوی پارسا نہیں، جتنا ہمارا معاشرا کرپٹ ہے اتنا ہی وہ لوگ بھی، لیکن اگر آپ کا مقصد دین سیکھنا ہو تو آپ کو اچھا مولوی بھی مل سکتا ہے۔

آغاخانیوں، بوہریوں اور وہابیوں میں کوئی ایسا نہیں جس نے نبوت کا دعوا کیا ہو.ہو۔ ان تمام لوگوں سے اختلافات اپنی جگہ لیکن کوئی بھی صلح جو اور صاحب علم مولوی کبھی بھی ان پر تکفیر بازی نہیں کرتا۔ش پھر امت کے درمیان انکے کفر پر کوئی اتفاق نہیں۔
قادیانیوں کا مسلہ مختلف ہے وہ ختم نبوت کے منکر ہیں۔ 1400 سے امت ختم نبوت اور اسکے اجزاء پر متفق رہی ہے آج ایسا نہیں ہوسکتا کہ کوئی اس تامل کو توڑے اور پھر بھی خود کو مسلمان کہے۔ کیا مان سکتیں ہیں کہ محمد صلی اللہ صلیہ وسلم کے بعد بھی کوئی شخص نبی ہوسکتا ہے? میں کیسے مان لوں کے کوئی ختم نبوت والی آیت کو نہ مانے اور کہے کہ میں قرآن پر ایمان لاتا ہوں۔

اسکے لئے آپ کو خود محنت کرنی پڑے گی۔ جس طرح دنیا کے کام بغیر محنت کے مکمل نہیں ہوتے اس طرح بغیر محنت کے دین کیسے آجائے گا۔ امام غزالی رحمہ اللہ جب تعلیم ہوئے تو انکو روحانی تعلق کے لئے کسی شیخ سے تعلق کی سوجی، چار سال کی محنت اور دنیا بھر کے سفر کے بعد انکا دل ایک شیخ سے متاثر ہو۔

Kashif Naseer :
اسکے لئے آپ کو خود محنت کرنی پڑے گی۔ جس طرح دنیا کے بغیر محنت کے نہیں ہوتے اس طرح بغیر محنت کے کیسے آجائے گا۔ امام غزالی رحمہ اللہ جب تعلیم ہوئے تو روحانی تعلق کے لئے کسی شیخ سے تعلق کی سوجی، چار سال کی محنت اور دنیا بھر کے سفر کے بعد انکا دل ایک شیخ سے متاثر ہو۔

Do you even know that Ghazali complied his Magnum Opus “Ahya Uloom” with all kind of False and Fabricated Hadiths.

Kashif Naseer :
خارجی کون تھے شاید آپ کو یہ بھی نہیں پتا۔ اگر آپ اس دور میں ہوتی تو آپ خارجیوں، فتنہ مسلمہ کزاب اور بنو قریضہ (یہودی قبیلے) کے ساتھ کئے گئے سلوک پر بھی بہت دکھ ہوتا اور آپ صحابیوں کے لئے وہی زبان استمعال کررہی ہیں۔ ہاں سارے مولوی پارسا نہیں، جتنا ہمارا معاشرا کرپٹ ہے اتنا ہی وہ لوگ بھی، لیکن اگر آپ کا مقصد دین سیکھنا ہو تو آپ کو اچھا مولوی بھی مل سکتا ہے۔

No we don’t know? Please explain who were Kharijites?

Kashif Naseer :
مولویوں کی زبان چھین لیں اور تم لوگوں کو چھٹی دے دیں، خدا کا خوف کرو۔

Who said that “Mawlvis are free to do whatever they like” a glimpse:

People say that there is dearth of Electricity in Pakistan – No more load shedding – Deobandi Power Generators/Deobandi Rental Power Plant. http://www.youtube.com/watch?v=nar2Q17jI4o&feature=related

MTV CLASSICS OR DEOBANDI MUSIC BOX http://www.youtube.com/watch?v=YrrPkL8wo14

A couple of overseas PPP guys are also complaining about Nawaz Sharif’s stance;

نواز شریف اپنے بیان پر قوم سے معافی مانگیں، خواجہ کلیم الرحمن
مانچسٹر (پ ر) پیپلز پارٹی گریٹر مانچسٹر کے صدر خواجہ کلیم الرحمن نے کہا ہے کہ شریف برادران دو کشتیوں کے مسافر ہیں۔ شہید ذوالفقار علی بھٹو نے احمدیوں کو اقلیت قرار دیا جبکہ میاں نواز شریف نے انہیں بھائی بنالیا۔ ان کے بیان سے پوری قوم کی دل آزاری ہوئی انہوں نے کہا کہ نواز شریف اقتدار کے حصول کے لئے کچھ بھی کرسکتے ہیں۔ انہیں پوری قوم اور امت مسلمہ سے معافی مانگنی چاہئے۔
—-
احمدی مسلمانوں کے بھائی نہیں ہیں، تنویر گیلانی کی نواز شریف کے بیان پر تنقید
گلاسگو (نمائندہ جنگ) پیپلز پارٹی سکاٹ لینڈ کے جنرل سیکرٹری سید تنویر گیلانی نے نواز شریف کے اس بیان پر شدید تنقید کی ہے، جس میں انہوں نے احمدیوں کو اپنا بہن بھائی قرار دیا ہے۔ سید تنویر گیلانی نے کہا کہ احمدی غیرمسلم ہیں اور ایک مسلم ریاست اپنے غیرمسلم شہریوں کی حفاظت کی پوری طرح ذمہ داری ہے۔ احمدیوں کا قتل ایک سفاکانہ عمل تھا، جس کی ہم پوری مذمت کرتے ہیں۔ ان کے خلاف کسی بھی قسم کی دہشت گردی یا ان کی عبادت گاہوں پر حملہ قطعی طور پر ناقابل قبول ہے، لیکن اسلامی طور پر احمدی مسلمانوں کے دینی بھائی نہیں۔ پاکستان کے آئین میں بھی ان کو غیرمسلم قرار دیا گیا ہے۔

Kashif Naseer :
مولویوں کی زبان چھین لیں اور تم لوگوں کو چھٹی دے دیں، خدا کا خوف کرو۔

Who says that we want to snatch the Freedom of Expression from Maulvis.

A glimpse: Darul Uloom Deoband Founder Ashraf Ali Thanvi Sexy Molvi http://www.youtube.com/watch?v=cay47oW-FnI

New Munazarah Gumrah or Gustakh Koun hai? 21
http://www.youtube.com/watch?v=uozD9H_dF_Y&feature=related

Humayun :
A couple of overseas PPP guys are also complaining about Nawaz Sharif’s stance;
نواز شریف اپنے بیان پر قوم سے معافی مانگیں، خواجہ کلیم الرحمن
مانچسٹر (پ ر) پیپلز پارٹی گریٹر مانچسٹر کے صدر خواجہ کلیم الرحمن نے کہا ہے کہ شریف برادران دو کشتیوں کے مسافر ہیں۔ شہید ذوالفقار علی بھٹو نے احمدیوں کو اقلیت قرار دیا جبکہ میاں نواز شریف نے انہیں بھائی بنالیا۔ ان کے بیان سے پوری قوم کی دل آزاری ہوئی انہوں نے کہا کہ نواز شریف اقتدار کے حصول کے لئے کچھ بھی کرسکتے ہیں۔ انہیں پوری قوم اور امت مسلمہ سے معافی مانگنی چاہئے۔
—-
احمدی مسلمانوں کے بھائی نہیں ہیں، تنویر گیلانی کی نواز شریف کے بیان پر تنقید
گلاسگو (نمائندہ جنگ) پیپلز پارٹی سکاٹ لینڈ کے جنرل سیکرٹری سید تنویر گیلانی نے نواز شریف کے اس بیان پر شدید تنقید کی ہے، جس میں انہوں نے احمدیوں کو اپنا بہن بھائی قرار دیا ہے۔ سید تنویر گیلانی نے کہا کہ احمدی غیرمسلم ہیں اور ایک مسلم ریاست اپنے غیرمسلم شہریوں کی حفاظت کی پوری طرح ذمہ داری ہے۔ احمدیوں کا قتل ایک سفاکانہ عمل تھا، جس کی ہم پوری مذمت کرتے ہیں۔ ان کے خلاف کسی بھی قسم کی دہشت گردی یا ان کی عبادت گاہوں پر حملہ قطعی طور پر ناقابل قبول ہے، لیکن اسلامی طور پر احمدی مسلمانوں کے دینی بھائی نہیں۔ پاکستان کے آئین میں بھی ان کو غیرمسلم قرار دیا گیا ہے۔

PPP [IF YOU ARE CORRECT] should do some soul searching and sack Geelanis and Shah Mehmood Quraishis, Makhdooms and Pirs from their Party because they are “Shrine Keepers” [read Grave Worshippers]

Allama Iqbal was inspired by Mirza Ghulam Ahmed Quadiyani

Anti-Ahmadiyya Mullah compelled to admit facts. {Truth Speaks out !!!} http://www.youtube.com/watch?v=CWAwvmC42rE&feature=related

PML-N defends Nawaz’s remarks about Ahmadis
By Amir Wasim
Thursday, 10 Jun, 2010

ISLAMABAD: The Pakistan Muslim League-N has rejected criticism of its leader Nawaz Sharif’s remarks about Ahmadis’ rights following the suicide bombings on two mosques in Lahore last month. Mr Sharif upset religious and political circles last week after he said that “Ahmadi brothers and sisters are an asset” of the country. The former prime minister said Ahmadis were citizens of Pakistan.

Mr Sharif may have succeeded in pacifying leaders of the Ahmadi community and other minorities who have been criticising the Punjab government for its failure to provide them protection, but this provided an opportunity to his opponents to launch a campaign against him and his party.

PML-N spokesman Ahsan Iqbal told Dawn that the criticism was “just an act of exploitation”.

“Nawaz Sharif said what the Quaid-i-Azam had already stated that all Pakistanis were brothers irrespective of their religion, language or caste,” he added.

Mr Sharif’s comments drew criticism from Jamiat Ulema-i-Islam, Jamaat-i-Islami, Wafaqul Madaris, Jamiat Ahl-i-Sunnat and Al-Hadith, Jamia Banuria and Khatm-i-Nabuwat Movement, Ulema and PML-Q.

In a statement, leaders of Wafaqul Madaris, an umbrella organisation of over 20,000 Madressahs, urged Mr Sharif to retract his statement and advised him not to “defy religion for petty political gains”.

JUI-F leaders termed the statement a “violation of the Constitution” as it had declared Ahmadis a minority community. “The PML-N chief should seek forgiveness from Muslims all over the world,” they said.

Chaudhry Pervaiz Elahi, the PML-Q leader, said Nawaz Sharif had issued the statement to “protect his properties in the UK”.

The participants of a recent Ulema seminar condemned Mr Sharif’s remarks and termed it an attempt to appease the US.

Some religious leaders have even threatened to launch a campaign against the PML-N if Mr Sharif does not withdraw his statement.

Ahsan Iqbal criticised all those who were giving ‘religious colour’ to a statement which, according to him, had been issued in the ‘national perspective’.

He said Mr Sharif had merely emphasised that every Pakistani citizen was entitled to equal respect and rights.

Mr Iqbal was of the opinion that it was wrong to see the remarks in the religious context. He accused Pervaiz Elahi of exploiting the issue for political gains.

http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/front-page/pmln-defends-nawazs-remarks-about-ahmadis-060

Farhan Q :TablighiGo through Fazail-e-Aamal and you may find many Prophets [May Allah forbid] in their literature.
Its not the question who is right or wrong . We should have religious freedom ,Yes, in Fazail-e-Amal there are many weak ahades but does it contain hatred literature against other groups ? they guy who read Fazail Amal in Taleem every day got involve in terrorism , I never find any single hatred speech of any Tablighi Alim .
I would appreciate any Sunni ,Shia ,Brelvi or any group as far as they are within the boundaries ,For me Religious is all about spirituality ,Good teachings can change the society.

Read this “DEOBANDI KUFR [DISBELIEF] ” and you will certainly Laugh: “One person asked Khidr that,”Have you ever seen any wali who is better than you?” Khidr replied, “Yes, I have. I once visited the mosque of the Prophet. I saw Imaam Abdur Razzaq Muhaddith and he was teaching ahadith. The crowd and I listened to the ahadith from him. In one corner… See More of the masjid there was a youngster sitting who had kept his head between his knees away from the crowd. I said, Do you not see that ahadith of the Prophet are being taught? Why don’t you also attend the circle? He neither lifted his head nor did he look at me and said, “In that place are those who listen to ahadith from the slave of Razzaq and here are those who listen to ahadith from the Razzaq!” Hadhrat Khidr said that, “If you are indeed speaking the truth then tell who am I? He raised his head and said that, “If I am not mistaken, then you are Khidr.” Hadhrat Khidr then said, “From this I came to know that there are such wali of Allaah whom even I cannot recognize.””

Allaahu Akbar! The pir (please notice that he has no name, no history and no background whatsoever. Just wild imaginations of Tableeghi Jamaa’at) in the above fable did not even raise his head and answered the questions of Khidr! And he listens to the Hadith from Allaah? The revelations comes down upon him? If Mirza Ghulam Qadiani makes such a … See Moreclaim all the scholars of Deobandh label him a kafir but what about the Kufr that is in their own books? Barelvis and Deobandi Tableeghi Jamaat – 3 http://chagataikhan.blogspot.com/2008/10/barelvis-and-deobandi-tableeghi-jamaat_4243.html

A critical note by Saudis on Deobandis [see how united the UMMAH is?] lol

re open karny sy kyon darty ho molviyo

Nawaz Sharif kafir? No, Takfiri mullah kafir
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