Defeating the Neo-Khawaarij Ideologue Named Maududi

7/27/2019 Defeating the Neo-Khawaarij Ideologue Named Maududi

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www.salaf.blog.com

Compiled by :

aboo hurayrah shabeer ibn ham

Defeating the neo-khawaarij

ideologue named Maududi


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Defeating the neo-khawaarij ideologue named Maududi

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Bismillahi Rahmaani Raheem

Alhamdulillaah, may Allaahs Peace & Prayers be upon the Prophet his family & companions and upon

all those who follow the Straight Path until the Last Day.

Let me make it clear in the beginning itself that I am not a scholar or even a student of knowledge in the

real sense of that term. I tried to compile this when compelled to make clear by friends and others

about the person named Maududi and I could find almost no work in English which covers different

aspect of this person. So no one should be under the impression that this is a scholarly work (or anything

near to it) or done under guidance of scholars, although writings of scholars on this person named

Maududi is used in this extensively. So this is a common muslims attempt to say why Maududi is not to

be taken as a scholar of Islaam, Islaam which is found in Quraan & Sunnah of Rasoolullah salAllaahu

alaihiwasallam upon understanding of Salaf us Saaliheen. Proofs are quoted from the writings of

Maududi, published by the party founded by Maududi. I have relied on the online version of Tafheemul

Quraan (English translation) found here http://www.tafheem.net/main.html and in case of change in

wordings ( although both claim to be translated by same set of translators) it is mentioned and the

source for that is -http://www.quranenglish.com/tafheem_quran/ , I have cross verified from ardent

followers of Maududi who are well versed in Urdu language from the original Urdu version of Tafheem

& also from others. Eventhough I have checked and rechecked to verify my quotations from Tafheem if

any mistakes are found in this related to the quotes I have used kindly inform me, but if you have any

objection to the other sources & scholars whom I have quoted herewith kindly do not write to me rather

contact the origin of the sources or scholars whom I have quoted here.

After each translation of meaning of ayat from tafheem, I have quoted translation of meaning of ayat

from The Noble Quraan translated by Shaykh Taqiuddin Hilali rahimahullaah and Dr.Muhammed

Muhsin Khan, from the online version of The Noble Quran found in www.efatwa.com .

Before reading this, to understand (for those who dont know the correct stand /understanding a

Muslim should take) the mistakes mentioned here of Tafheem, I request you to read books of Scholars

of Ahlu Sunnah on Aqeedah, especially on the correct stand and understanding of Asma wa Siffat of

Allaah subhanwataala. Some books are found online like from Shaykh al Allaamah Muhammad Saalih al

Uthaymeen rahimahullahs website , his book Sharh Usool ul Eemaan- Explaining Fundamentals of

Faith to start with. Also other published books and those available online- Sharh Aqeedatul Waasitiyah,

Aqeedatu Tahaawiyah, Usool u Sunnah, Usool u thalaatha, etc.

I repeat that one should make no mistake in thinking this is a scholarly work, it is nowhere near to that &

consider this as written by one amongst you. I would also like to mention that this is not a

comprehensive compilation on this person

May Allaah Forgive me, aameen.

Aboo Hurayrah Shabeer ibn Hamza


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Contents

MAUDUDI IN THE SCALES OF SUNNAH & AUTHENTIC TAFSEERS ........................................ 3

Tahreef & Tateel in Tafheemul Quran of Maududi............................................................................................... 4

Face of Allaah ............................................................................................................................................................ 4

Shin of Allaah ............................................................................................................................................................. 9

Hands of Allaah ....................................................................................................................................................... 10

Istawa ...................................................................................................................................................................... 12

Kursi ......................................................................................................................................................................... 18

Eyes ......................................................................................................................................................................... 21

Ruyah...................................................................................................................................................................... 22

Khaleefah ................................................................................................................................................................ 24

MAUDUDI IN THE SCALES OF SCHOLARS OF ISLAAM.............................................................. 27

The Inheritors of Prophets - Scholars - on the deviance of Maududi ................................................................... 28

1. Imamuna Muhammed Naasirudeen al Albaani rahimahullah........................................................................ 28

2. Imam Abdul Azeez ibn Baaz rahimahullah .................................................................................................... 29

3. Imaam Muqbil ibn Hadee al Wadiee rahimahullah ........................................................................................ 31

4. Imaam Rabee ibn Hadee Umayr al Madhkalee hafidhahullah ....................................................................... 32

5. Shaykh Hammaad al Ansaree rahimahullah ................................................................................................. 105

6. Shaykh Saalih as Suhaymee hafidhahullah. .................................................................................................. 106

7. Shaykh Jamaal Fareehan al Haarithee hafidhahullah ................................................................................... 108

8. Shaykh Waseullah Abbas al Hindee hafdhahullah........................................................................................ 109

9. Shaykh Safiur Rahman Mubaarakpuri rahimahullah .................................................................................... 110

MAUDUDI UNVEILED ....................................................................................................................... 113

1. Maududi & Shites. ..................................................................................................................................... 114

Imaam Muqbil bin Hadee al Wadiee rahimahullah on the shiaism in maududi. .................................................. 114

From the footnote of Imaam Rabee ibn Hadee Umayr al Madhkalee hafidhahullahs book- The Methodology of

Prophets ............................................................................................................................................................. 114

Maududi subscribed from even shites says the one who wrote foreword to the English translation of Tafheem ul

Quraan.................................................................................................................................................................. 114

2.Shocking revelations by Moulana Haider Farooq Maududi, son of Maududi . .............................................. 116

Interview with Moulana Haider Farooq Maududi in The Times of India, January 25, 1999 ................................. 116

3. The heretical & blasphemous writings of Maududi. ................................................................................. 118


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Maududi in the Scales of Sunnah & Authentic Tafseers


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Tahreef & Tateel in Tafheemul Quran of Maududi

Face of Allaah

Tafheem ul Quraan of Maududi:

(2:272) O Prophet, you are not responsible for their guidance; Allah Himself shows guidance to

anyone He pleases. And whatever wealth you spend in charity, it is for your own good. As youspend of your wealth to win Allahs pleasure, you will be given ful l reward for whatever you

spend and you will not be deprived in the least of your rightful due. *313

*313. In the beginning Muslims tended to hesitate in helping either their non-Muslim relatives or

other non-Muslims who were in need. They thought that helping Muslims only constituted

spending in the way of Allah. This verse rejects this attitude. The purpose of this verse is topoint out that Muslims are not responsible for forcing true guidance down the throats of people;

conveying the message of Truth to people absolves them of the obligation incumbent upon them.

It is, then, for God either to favour the recipients of the message with true perception or not. Inaddition Muslims should not shrink from helping their relatives in the affairs of the world on the

ground that they are not following the true guidance; they will he rewarded by God for whatever

help they render to needy persons for the sake of God.

The Noble Quraan.

[002.272] Not upon you (Muhammad [sal-Allhu 'alayhi wa sallam]) is their guidance, but

Allh guides whom He wills. And whatever you spend in good, it is for yourselves, when

you spend not except seeking Allh's Countenance. And whatever you spend in good, it will

be repaid to you in full, and you shall not be wronged.


(55:27) only the Person of you Lord, full of majesty and splendour, will endure..

Only your Lord, possessed of majesty and honour, shall endure forever

(http://www.quranenglish.com/tafheem_quran/055.htm )

Face (Wajh) of Allah translated as Person/Lord.

The Noble Quraan:

[055:027] And the Face of your Lord full of Majesty and Honour will remain forever.


(28:88) nor invoke any deity other than Allah. There is no deity but He. Everything is perishable

except Himself: Sovereignity is His, and to Him will all of you be returned.


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---another meaning can be: Sovereignty is for Him, for He alone is entitled to it by right

WajhFace of Allaah translated as Himself?

The Noble Quraan:

[028:088] And invoke not any other ilh (god) along with Allh, L ilha illa Huwa (none has

the right to be worshipped but He). Everything will perish except His Face. His is the Decision,

and to Him you (all) shall be returned.

14. Tafheem ul Quraan of Maududi

(2:115) The East and the West, all belong to Allah: you will face Allah in whichsoever direction

you turn your face: *115 Allah is All-Embracing and All-Knowing. *116

*115. God is neither eastern nor western. East and west, north and south, and indeed all places

and directions are His, though He is not confined to any particular place or direction. Hence, if

any place or direction is fixed for worship this does not mean that God dwells there. Likewise,

changes in the direction of Prayer is not a proper subject for controversy and dispute.

*116. That is, God is neither limited, mean, narrow-minded, nor poor in resources. All such

notions about God, which arise from considering Him as essentially similar to human beings, are

erroneous. Gods realm is boundless and so is His vision and the range of His benevolence and

mercy. Moreover, Gods knowledge is all-embracing. He knows who remembers Him, as well aswhere, when and why he does that.

WajhFace of Allaah misinterpreted.

The Noble Quraan:

[002.115] And to Allh belong the east and the west, so wherever you turn (yourselves or your

faces) there is the Face of Allh (and He is High above, over His Throne). Surely, Allh is All-

Sufficient for His creatures' needs, All-Knowing.


They show fortitude to win the approval of their Lord. They establish salat and expend openly

and secretly out of what We have bestowed upon them and ward off evil with good.


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(13:22) Who are steadfast in seeking the good pleasure of their Lord; who establish Prayer and

spend both secretly and openly out of the wealth We have provided them, and who ward off evil

with good. Theirs shall be the ultimate abode

Face/Countenance of Allaah misinterpreted.

The Noble Quraan

[013:022] And those who remain patient, seeking their Lord's Countenance, perform As-Salt

(the prayers), and spend out of that which We have bestowed on them, secretly and openly, and

repel evil with good, for such there is a good end.


(30:38)So give his due to the near of kin and to the needy and to the wayfarer. That is better for

those who desire to please Allaah. It is they who will prosper.

(30:38) Therefore, (O believers,) give to your relative his due, and to the needy and the wayfarer

(his due). *57 This is the best way for those who seek Allahs goodwill: such alone will attain

true success.

Face of Allaah mistinterpreted.

The Noble Quraan:

[030:038] So, give to the kindred his due, and to Al-Miskn (the needy) and to the wayfarer. That

is best for those who seek Allh's Countenance; and it is they who will be successful.


30:39-Whatever you pay as intrest so that it may increase the wealth of people does not increase

in the sight of Allah. As for the zakah that you give, seeking with it Allahs good pleasure, that is

multiplied manifold.

(30:39) The interest that you give in order to increase the wealth of the people, does not increase

in the sight of Allah; *59 and the Zakat that you pay in order to win Allahs approval, its payers

do indeed increase their wealth. *60

The Noble Quraan:

[030:039] And that which you give in gift (to others), in order that it may increase (your wealth

by expecting to get a better one in return) from other people's property, has no increase with

Allh; but that which you give in Zakt (Sadaqah, charity, etc.) seeking Allh's Countenance,

then those they shall have manifold increase.


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Only the Person of you Lord, full of majesty and splendor , will endure.

(55:27) Only your Lord, possessed of majesty and honour, shall endure forever.

The Noble Quraan:

[055:027] And the Face of your Lord full of Majesty and Honour will remain forever.


We feed you only forAllahs sake; we do not seek of you any recompense or thanks.

(76:9) (saying), *13 We are feeding you only for the sake of Allah: we neither seek any reward

from you nor thanks. *1

The Noble Quraan:

[076:009] (Saying): "We feed you seeking Allh's Countenance only. We wish for no reward,

nor thanks from you.


92:20-But only to seek the good pleasure of his Lord Most High.

(92:20) He only seeks the goodwill of his Lord, the Exalted, *

The Noble Quraan:

[092:020] Except to seek the Countenance of his Lord, the Most High.


(6:52) And do not drive away those who invoke their Lord in the morning and the evening,

seeking His pleasure all the time. *34 You are by no means accountable for them just as they are

by no means accountable for you. If you still drive them away, you will become among the

wrong-doers. *

The Noble Quraan:

[006:052] And turn not away those who invoke their Lord, morning and afternoon seeking His

Face. You are not accountable for them in anything, and they are not accountable for you in

anything, that you may turn them away, and thus become of the Zlimn (unjust).


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22 Tafheem ul Quraan of Maududi.

And keep yourself whole-heartedly content with those who pray to their Lord morning and

evening in order to win His approval, and do not turn your attention away fromt hem. Do you

desire the allurements of the world.? Do not follow the one whose heart We have made

neglectful of Our rememberance and who follows his own lust and goes to extremes in theconduct of his affairs.

(18:28) keep yourself content whit those who call upon their Lord, morning and evening, seeking

His pleasure, and do not let your eyes pass beyond them. Do you seek the pomp and glitter of the

world? Do not follow him whose heart We have caused to be heedless of Our remembrance, and

who follows his desires, and whose attitude is of excess.

The Noble Quraan:

018:028] And keep yourself (O Muhammad [sal-Allhu 'alayhi wa sallam]) patiently with those

who call on their Lord (i.e. your companions who remember their Lord with glorification,

praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face; and let

not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not

him whose heart We have made heedless of Our remembrance, and who follows his own lusts,

and whose affair (deeds) has been lost.


Say to them, Tell me, ifyou know, whose is the Sovereignty over everything? And who is that

Being who gives protection while none can give protection against Him?

(23:88) Ask them: Say, if you indeed know, then to whom belongs the dominion over all things;

He Who grants asylum, but against Whom no asylum is available?

The Noble Quraan:

[023:088] Say: "In Whose Hand is the sovereignty of everything (i.e. treasures of everything)?

And He protects (all), while against Whom there is no protector (i.e. if Allh saves anyone, none

can punish or harm him; and if Allh punishes or harms anyone, none can save him), if you

know?" (Tafsir Al-Qurtub)


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Shin of Allaah


(68:42) The Day the affliction befalls *24 and the people are called upon to prostrate themselves,

they will not be able to prostrate themselves.

*24 Literally: The Day the shin shall be uncovered.A section of the Companions and theirsuccessors says that these words have been used idiomatically, for according to Arabic idiom,

kashf-i saq implies befalling of an affliction. Hadrat Abdullah bin Abbas also has given this

same meaning of this and has supported it by evidence from Arabic poetry. According to another

saying that has been cited from Ibn Abbas and Rabi bin Anas, kashf-i saq implies uncoveringthe facts and truths. In view of this interpretation, the meaning would be: The Day when all

truths shall be bared and the peoples deeds shall become open and manifest.

The Noble Quraan along with the hadeeth from Saheeh al Bukharee, from kitaab utTafseer explaining this ayat:

[068:042] (Remember) the Day when the Shin shall be laid bare (i.e. the Day of

Resurrection) and they shall be called to prostrate themselves (to Allh), but they

(hypocrites and those who pray to show off or to gain good reputation) shall not be able to

do so.

(V.68:42) a) Narrated Ab-Sa'd [radhi-yAllhu 'anhu]: I heard the Prophet [sal-Allhu

'alayhi wa sallam] saying, "Allh will lay bare His Shin and then all the believers, men and

women, will prostrate themselves before Him; but there will remain those who used to

prostrate themselves in the world for showing off and for gaining good reputation. Such a

one will try to prostrate himself (on the Day of Judgement) but his back (bones) will

become a single (vertebra) bone (so he will not be able to prostrate).

[Sahih Al-Bukhari, 6/4919 (O.P.441)]


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Hands of Allaah

Tafheem ul Quraan of Maududi

The Lord said: O Iblis, what preventd you from prostrating yourself before him w hom Icreated of My Two Hands. Are you waxing proud, or fancy yourself to be too exalted?

---These words have been used to point out the honour, rank and glory bestowed on man by his

Creator. In other words, Allah did not get man created through his angels but created him

Himself because his creation was a highly noble task. Therefore, what is meant to be said is:

What has prevented you from prostrating yourself before him whom I have made directly

Myself? The words words both hands probably are meant to refer to the fact that this new

creation combines in itself two important aspects ofAllahs power of creation:(1) That man has

been given an animal body on account of which he belongs to the animal kingdom: and (2) that

on account of the Spirit breathed into him, he has been charcterised with qualities which placehim in honour and merit above all earthly creations and creatures.

(38:75) The Lord said, O Iblis, what has prevented you from prostrating yourself before him

whom I have made with both My hands? *64 Are you assuming arrogance, or are you one of the

high ones?

*64 These words have been used to point out the honour, rank and glory bestowed on man by his

Creator. In other words, Allah did not get man created through his angels but created him

Himself because his creation was a highly noble task. Therefore, what is meant to be said is:

What has prevented you from prostrating yourself before him whom I have made directly

Myself? The words both hands probably are meant to refer to the fact that this new creation

combines in itself two important aspects of Allahs power of creation: (1) That man has been

given an animal body on account of which he belongs to the animal kingdom; and (2) that on

account of the Spirit breathed into him, he has been characterised with qualities which place him

in honour and merit above all earthly creations and creatures.

http://www.quranenglish.com/tafheem_quran/038-2.htm

Yadain-Hands of Allaah misinterpreted as honour, rank and glory??

The Noble Quraan:

[038:075] (Allh) said: "O Ibls (Satan)! What prevents you from prostrating yourself to one

whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam) or are

you one of the high exalted?"


36:71 Do they not see Our handiwork*60 We created for them cattle which they own?


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*60 The word hands has been used metaphorically for Allah. This does not meant that, God

forbid, Allah has a body and He works with the hands like human beings, but it means to impress

that Allah has made these things Himself, and none else has any share in thie matter of their

creation.

(36:71) Do they not see that out of what Our hands have fashioned, *60 We have created forthem cattle of which they are masters?

*60 The word hands has been used metaphorically for Allah. This dces not mean that, God

forbid, Allah has a body and He works with the hands like human beings, but it means to impress

that Allah has made these things Himself, and none else has any share in the matter of their

creation.

The Noble Quraan:

[036:071] Do they not see that We have created for them of what Our Hands have created, the

cattle, so that they are their owners.


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IstawaTafheem ul Quraan of Maududi:

(20:5) The Merciful is sitting on the throne of the Kingdom. (of the universe) *2

*2 That is, After creating the universe, He is ruling over it and conducting all the affairs of its

management.

Istawa translated as sitting.

TheNobleQuraan:

[020:005] The Most Gracious (Allh) rose over (Istaw) the (Mighty) Throne (in a manner

that suits His Majesty).

5. Tafheem ul Quraan of Maududi:

(7:54) Surely your Lord is none other than Allah, Who created the heavens and the earth in six

days, *40 and then ascended His Throne; *41 Who causes the night to cover the day and then

the day swiftly pursues the night; Who created the sun and the moon and the stars making themall subservient to His command. Lo! His is the creation and His is the command. *42 Blessed is

Allah, *43 the Lord of the universe.

*40. The word day in the above verse has been used either in the usual sense of the twenty -fourhour unit of time, or in a more general sense of period of time such as in the following verses

of the Quran:

Verily a Day in the sight of your Lord is like a thousand years of your reckoning (al-Hajj 22: 47).The angels and the Spirit ascend unto Him on a Day the measure of which is fifty thousand years

(al-Maarij 70: 4. For further explanation see Fussilat 41, nn. 12-15.)

*41. It is quite difficult to appreciate fully the exact nature of the Quranic statement: (Allah)

ascended the Throne. One possibility is that after the creation of the universe God focused Hiseffulgence at a particular point in His Kingdom which is known as the Throne, from where He

showers the blessings of life and power, and governs the whole universe.

It is possible that the word Throne stands for dominion and authority and that Gods ascendingthe Throne signifies His actual taking over the reins of the universe after having created it.

Whatever the exact meaning of the expression (Allah) ascended the Throne, the main thrust of

the verse is that God is not just the creator of the universe, but is also its sovereign and ruler; that

after creating the universe He did not detach Himself from, nor become indifferent to, Hiscreation. On the contrary, He effectively rules over the universe as a whole as well as every part

of it. All power and sovereignty rest with Him. Everything in the universe is fully in His grip and

is subservient to His will. Every atom is bound in obedience to Him. The fate of everything

existent is in His Hands. Thus the Quran undermines the very basis of the misconception whichleads man at times to polytheism, and at others to self-glorification and so to rebellion against

God. This is the natural corollary of considering God divorced from the affairs of the universe. In

such cases, there are two possibilities. One, that beings other than God are considered to have thepower to make or mar mans destiny. Here, man is bound to turn to those beings in devotion and

subservience. The second possibility is for man to consider himself as the master of his own

destiny. Here, man considers himself independent of, and indifferent to, any higher being.It is significant that the words and figures of speech employed by the Quran to denote the


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relationship between God and man are closely related to kingship, dominion, and sovereignty.

This is too conspicuous a fact to be missed by any careful student of the Quran. It is strange,

however, that it has led some superficial critics and persons of biased outlook to conclude thatthe Quran reflects the milieu in which mans outlook was dominated by monarc hical concepts,

and that therefore its author, who in their view was the Prophet Muhammad (peace be on him),

presented God as a sovereign ruler, an absolute monarch.Quite contrary to this is the fundamental truth which the Quran emphatically affirms - Godssovereignty over the heavens and the earth. It negates, with equal emphasis, that sovereignty

belongs to anyone else. Such a doctrine demolishes the very assumption on the basis of which

the above erroneous conclusion was derived. The Quranic concept of Gods sovereignty is insharp contrast to the idea that creatures of God may lay claim to sovereignty and kingship. In

contrast to the weak, mortal kings of the world, God is eternal and all-powerful This undermines

the very basis of the misconceived criticism that Islam has a monarchical basis since no hunian

being can conform to the Islamic description of the sovereign. All sovereignty vests in the OneTrue God. Hence, all those who claim total or partial sovereignty either for any person or group

of people are merely cherishing an illusion. It is evident, therefore, that it is totally inappropriate

for man, who is a part of the universe created and governed by God, to adopt any other attitudethan that of acknowledging God as the only object of worship and as the only sovereign in a

societal and political sense.

ARSH, ISTAWA MISINTERPRETED.

The Noble Quraan:

[007:054] Indeed, your Lord is Allh, Who created the heavens and the earth in Six Days,

and then He rose over (Istaw) the Throne (really in a manner that suits His Majesty). He

brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, themoon, the stars subjected to His Command. Surely, His is the creation and commandment.

Blessed is Allh, the Lord of the ' lamn (mankind, jinn and all that exists)!

6 . Tafheem ul Quraan of Maududi:

(13:2) It is Allah Who raised up the heavens without such pillars as you could see: *2 then He

sat Himself upon the Throne of His Kingdom: *3 He subjected the sun and the moon to a

law. *4 Everything in the universe is running its course to its fixed term. *5 And Allah alone is

directing the whole affair. He makes His signs plain: *6 perhaps you may be convinced ofmeeting your Lord. *7

*2 In other words, Allah keeps the myriads of heavenly bodies in space without any visible and

perceptible support. Though there is nothing apparent and visible that is supporting these

bodies, yet there is an invariable and imperceptible Power which is not only holding and keepingeach and everyone of these huge bodies including the earth we inhabit in their proper places and

orbits but also does not let any collision take place between them.

*3 For the fuller details of He sat Himself on the Throne of His Kingdom, please refer to E.N.41 of AI-A araf. Here the purpose will be served if it is understood that this thing has been


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mentioned in the Quran at many places in order to bring out clearly the fact that Allah has not

only created the earth, but also rules over His Kingdom, and that His universe is a factory that is

not working automatically as some ignorant people seem to think nor is it being ruled by manygods as other ignorant people seem to believe. But it is a regular system that is being run and

ruled over by its Creator.

*4 It should be noted here that the addressees themselves accepted the truth of alI the claims thathave been made in this verse. Therefore no proofs were required of the facts that it is Allah Whoraised up the heavens without any visible support and subjected the sun and the moon to a fixed

order. These things have been mentioned here only as arguments to prove that Allah is the sole

Sovereign and ruler of the whole universe.Now let us consider this question: How can such an argument as this convince those who do not

believe at aII in the existence of God nor acknowledge that He is the Creator of the universe and

the Director of all its affairs ? The answer is that the arguments in support of the Doctrine of

Tauhid advanced in the Quran to convince the mushriks equally apply against the atheists toprove the existence of God. It is like this: The whole of the universe-the earth, the moon, the sun

and the countless heavenly bodies-constitute a perfect system which is working, under the same

all-powerful Law. This is a proof that such a system must have been designed by some All-Powerful Sovereign, Who possesses wisdom and unerring knowledge. This proves conclusively

the existence of that Allah Who has no other equal nor associate nor partner. For there can be no

system without an administrator, no law without a ruler, no wisdom without a sage, and no

knowledge without the possessor of that knowledge. Above all, no one can ever conceive thatthere can be any creation without a Creator except the one who is obdurate or has no sense left in

him at all.

>*5 This system is not only a standing proof of the fact that an All-Powerful Sovereign is rulingover it, but is also an evidence of the great wisdom underlying it; it also bears witness that there

is nothing ever-lasting in it. Everything in it remains for a fixed term after which it comes to an

end. This is equally true for each and every component part of it as well as for the whole system.

It is quite evident from its physical structure that there is nothing ever-lasting and immortal.There must be some fixed term for the system as a whole, after the expiry of which it shall come

to an end. Then there shall be another world: therefore it is most likely that there shall be

Resurrection as predicted in the Quran: nay, its inevitability is beyond any doubt.*6 Allah makes plain those Signs which help prove the truth of what the Holy Prophet was

informing them. These Signs are spread all over the universe and everyone who observes these

with open eyes can perceive that the realities towards which the Quran invites the people aretestified by these Signs.

*7 The preceding Signs have been cited to prove two things. First, the universe has only one

Creator and Administrator. Second, there shall be life in the Hereafter in which everyone shall be

judged in the Divine Court and awarded rewards and punishments on merit. As the first thingwas quite obvious, it has not been mentioned in the conclusion drawn from the Signs. But the

second thing, life in the Hereafter, has been mentioned because that was rather hidden from

perception. Therefore it has specifically been stated that these Signs have been made plain in

order to convince you that you shall meet your Lord in the Hereafter and render an account ofall your actions in this world.

Now let us consider how these Signs help prove life in the Hereafter. These make it evident in

two ways:(1) When we consider how big heavenly bodies as the sun and the moon are completely subject


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to the will of Allah, our hearts feel convinced that Allah Who has created these things and

regulated their movements so orderly around their orbits, has undoubtedly the power to bring to

life the whole human race after its death.(2) The terrestrial system also proves that its Creator is All-Wise. Therefore it can never be

imagined that the All-Wise Creator could have created man and endowed him with wisdom and

intelligence and invested him with power and authority, and then left him free to do what heliked with these, without being responsible and accountable for their use or abuse. For HisWisdom demands that He should take full account of alI the acts and deeds of man in this world.

It requires that. He should take to task those who committed aggressions and compensate their

victims and He should give rewards to those who practised virtue and punishments to those whodid wicked deeds. In short, His Wisdom requires that He should call to account every human

being and demand: How did you carry out the trust that was placed in your hands in the shape

of your wonderful body with its wonderful faculties and the numerous resources of the earth? It

may be that a foolish and unjust ruler of this world might entrust the affairs of his kingdom in thehands of his agents and then forget to call them to account, but such a thing can never be

expected from the All-Wise and All-Knowing Allah.

It is this way of observing and considering the heavenly bodies that can convince us that life inthe Hereafter is both possible and inevitable.

*41. It is quite difficult to appreciate fully the exact nature of the Quranic statement: (Allah)

ascended the Throne. One possibility is that after the creation of the universe God focused His

effulgence at a particular point in His Kingdom which is known as the Throne, from where He

showers the blessings of life and power, and governs the whole universe.

It is possible that the word Throne stands for dominion and authority and that Gods ascending

the Throne signifies His actual taking over the reins of the universe after having created it.

Whatever the exact meaning of the expression (Allah) ascended the Throne, the main thrust of

the verse is that God is not just the creator of the universe, but is also its sovereign and ruler; that

after creating the universe He did not detach Himself from, nor become indifferent to, Hiscreation. On the contrary, He effectively rules over the universe as a whole as well as every part

of it. All power and sovereignty rest with Him. Everything in the universe is fully in His grip and

is subservient to His will. Every atom is bound in obedience to Him. The fate of everything

existent is in His Hands. Thus the Quran undermines the very basis of the misconception which

leads man at times to polytheism, and at others to self-glorification and so to rebellion against

God. This is the natural corollary of considering God divorced from the affairs of the universe. In

such cases, there are two possibilities. One, that beings other than God are considered to have the

power to make or mar mans destiny. Here, man is bound to turn to those beings in devotion and

subservience. The second possibility is for man to consider himself as the master of his own

destiny. Here, man considers himself independent of, and indifferent to, any higher being.

It is significant that the words and figures of speech employed by the Quran to denote the

relationship between God and man are closely related to kingship, dominion, and sovereignty.

This is too conspicuous a fact to be missed by any careful student of the Quran. It is strange,

however, that it has led some superficial critics and persons of biased outlook to conclude that

the Quran reflects the milieu in which mans outlook was dominated by monarchical concepts,


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and that therefore its author, who in their view was the Prophet Muhammad (peace be on him),

presented God as a sovereign ruler, an absolute monarch.

Quite contrary to this is the fundamental truth which the Quran emphatically affirms - Gods

sovereignty over the heavens and the earth. It negates, with equal emphasis, that sovereignty

belongs to anyone else. Such a doctrine demolishes the very assumption on the basis of which

the above erroneous conclusion was derived. The Quranic concept of Gods sovereignty is in

sharp contrast to the idea that creatures of God may lay claim to sovereignty and kingship. In

contrast to the weak, mortal kings of the world, God is eternal and all-powerful this undermines

the very basis of the misconceived criticism that Islam has a monarchical basis since no human

being can conform to the Islamic description of the sovereign. All sovereignty vests in the One

True God. Hence, all those who claim total or partial sovereignty either for any person or group

of people are merely cherishing an illusion. It is evident, therefore, that it is totally inappropriate

for man, who is a part of the universe created and governed by God, to adopt any other attitude

than that of acknowledging God as the only object of worship and as the only sovereign in a

societal and political sense.

*42. This is an elaboration of the idea propounded in the note immediately above explaining the

meaning of Gods ascension to the Throne. To reiterate, God is not merely the sole creator but

also the only One Who commands and governs. He has not detached Himself from His creation,

leaving it to the care of others who might rule over it as they please. Nor has He grantedindependence to His creation or any part of it so that they might function as they, wish. On the

contrary, His grip over the entire universe is very firm. He rules over it according to His

sovereign will. If we find alternation taking place between day and night, it is a result of Godscommand. God has full power both to hold that process in abeyance, or to alter the very system

which causes the alternation. The heavenly bodies - the sun, the moon, and the stars - are all

absolutely powerless. They are totally subservient to Gods overpowering will, and have been

yoked to function according to His command.ISTAWA MISINTERPRETED

The Noble Quraan:

[013:002] Allh is He Who raised the heavens without any pillars that you can see. Then,

He rose above (Istaw) the Throne (really in a manner that suits His Majesty). He has

subjected the sun and the moon (to continue going round), each running (its course) for a

term appointed. He manages and regulates all affairs; He explains the Ayt (proofs,

evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with

certainty in the Meeting with your Lord.

7. Tafheem ul Quraan of Maududi:

(32:4) Allah it is *6 Who created the heavens and the earth and all that is between them in six

days, and then sat Himselfupon the throne. *7 You have no supporter and helper besides Himnor any intercessor before Him. Will, you not then take heed? *8


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*6 Now the second objection of the mushriks which they raised against the Holy Prophets

message of Tauhid, is being dealt with: They were severely critical of him because he rejected

their gods and saints and openly invited the people to the creed that there is no helper, no fulfillerof needs except Allah and no answerer of prayers, no remover of ills and no sovereign other than

Him.

*7 For explanation, see E.N. 41 of Al-Araf, E.N. 4 of Yunus and E.N. 3 of Ar-Rad.The Noble Quraan:

[032:004] Allh it is He Who has created the heavens and the earth, and all that is between

them in six Days. Then He rose over (Istaw) the Throne (in a manner that suits His

Majesty). You (mankind) have none, besides Him, as a Wal (protector or helper) or an

intercessor. Will you not then remember (or receive admonition)?


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Kursi


(2:255) Allah: the Everlasting, the Sustainer of the whole Universe; there is no god but He. *278

He does neither slumber nor sleep. *279 Whatsoever is in the heavens and in the earth isHis. *280 Who is there that can intercede with Him except by His own permission.? *281 He

knows what is before the people and also what is hidden from them. And they cannot

comprehend anything of His knowledge save whatever He Himself pleases to reveal. *282 His

Kingdom *283 spreads over the heavens and the earth and the guarding of these does not wearyHim. He alone is the Supreme and the Exalted. *284

*278. Irrespective of the number of gods or objects of worship set up by ignorant people, the fact

remains that godhead in its entirety, belongs exclusively to the Ete rnal Being, Who is indebted

to no one for His existence. In fact, He is not only self-existent, but upon Him rests the entireorder of the universe. He alone wields all sovereign authority over His dominion. None shares

either His attributes or His power and might, and no one has the same claims against the

creatures as He. Hence, if anywhere in the heavens or the earth someone sets up anything or

anybody as an object of worship and service (ilah) either instead of or in addition to the OneTrue God this amounts to declaring war on reality.

*279. This is a refutation of the ideas of those who, in formulating their concepts of God, are

inclined to consider God analogous to their own imperfect selves and hence ascribe to God theweaknesses characteristic of human beings. An instance at hand is the famous Biblical statement

that God created the heavens and the earth in six days and on the seventh day He rested (see

Genesis, chapters 1 and 2).

*280. To God belongs the heavens and the earth and everything therein. There is no one whoshares anything with God in governance either of the heavens or of the earth. Any conceivable

being other than God would necessarily be a part of the universe and thus belong to, and be a

subject of, God rather than His partner and equal.*281.This is a refutation of the ideas of those polytheists who consider either saints, angels or

other beings to be so influential with God that if they were adamant in demanding something of

Him, their demand would prevail. They are being told that, far from anyone having the power toimpose his will on God, none - not even the greatest Prophets and the most highly esteemed

angels - will dare utter one word in the majestic court of the Lord unless they are expressly

permitted to do so.

*282. Here another blow is struck against polytheism. On the basis of the concept of Godsunlimited sovereignty and omnipotence it was stressed, in the foregoing verses, that no one

shares independently in Gods governance of the universe, and no one is so powerful with God

that his intercession would decisively influence His judgement. The same point is stressed here

but in a different manner. It is pointed out that no one possesses the knowledge that would enablehim to comprehend the order of the universe and the considerations underlying it, so no one can

legitimately interfere in its governance. The knowledge of human beings, of jinn, of angels and

of all other creatures is limited and imperfect. No ones knowledge embraces all the facts of theuniverse. If someone did have the right to interfere even in only a part of the universe, and if his

suggestions were of necessity to be put into effect, the entire order of the universe would be

disrupted. Creatures are incapable of understanding what is best for them, and do not have thecapacity to know how best the universe should be governed. It is God alone Who knows


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everything.

*283. The Arabic term kursi signifies sovereignty, dominion and authority.

(The word Kursi has been variously interpreted by Muslim scholars. The literal meaning isobvious; it signifies that which one sits on. Scholars have differed, however, as to whether the

word has been used in the Quran literally or figuratively. They have also disagreed whether the

Kursi and Arsh Which occur in the Quran have one and the same meaning or are different. Themain opinions expressed by the scholars are the following: ( i ) that Kursi signifies Godsknowledge, a view attributed to Ibn Abbas; (ii) that it is identical with Arsh (Throne), a view

attributed to Hasan al-Basri; (iii) that it signifies Gods power (iv ) in opposition to such views a

large number of scholars insist that Kursi should be considered a reality rather than beunderstood figuratively. In addition to many earlier scholars, this was vigorously championed by

Ibn Taymiyah. It should be remembered, however, that Ibn Taymiyah and others who hold this

opinion, side by side with affirming that Kursi is a reality, also emphasize that man has no

knowledge about the nature and modality of Kursi and that it ought to be treated as somethingunique, being related to God Who is unique both in His essence and attributes. (See the

commentaries of Alusi. Tabari, Qurtubi, Ibn Kathir and Shawkani on this verse. See also Ibn

Taymiyah, Majmu al-Fatawa 1bn Taymiyah, vol. 5, pp. 55-8 and vol. 6, pp. 584-5. It isinteresting to note that Sayyid Qutb, (martyred 1386 A.H/966 C.E.), a contemporary of Mawdudi

and one of the most influential Islamic thinkers of our time, has interpreted the verse exactly, as

Mawdudi did - Ed.)

*284. This verse is generally known as the Verse of the Throne and it provides in one piece aknowledge of God without parallel.

The question that arises here is: What is the occasion for describing the Lord of the Universe and

His attributes? In order to appreciate this one should rehearse the discourse beginning with verse243 and continuing up to this point. In this discourse the believers were urged to strive with their

lives and belongings to establish the true faith and were warned to get rid of the weaknesses

which had characterized the conduct of the Israelites. A fundamental fact about war - that victory

and success do not depend upon superiority in either numbers or weapons - was then indicated.They depend rather on faith, fortitude, discipline and firm resolution. Thereafter the Divine

wisdom underlying fighting was disclosed, namely that God removes one set of people by means

of another in order to maintain the good administration of the world. For were one groupsdominance to be assured in perpetuity, the lives of all other human beings would become

miserable.

This was followed by the clarification of a misunderstanding which often arises in the minds ofignorant people. This misunderstanding arose from the false assumption that God had sent His

Prophets so that all diversity and disagreement might come to an end. The people who accepted

this premise, however, saw considerable diversity and disagreement, and were aware that

falsehood existed side by side with Truth. They were agitated by the thought that this state ofaffairs might suggest helplessness on Gods part, that He had failed to stamp out the evils He

wanted to. In reply to this it was pointed out that it was not Gods will to compel all human

beings to follow one and the same way. Had it been so, man could not have deviated from the

course set for him by God. This observation was followed by a passing reference to the subjectwith which the discourse opened. Finally, the point is made that no matter how many divergent

beliefs, viewpoints, ways of life and conduct exist in actual life, the reality underlying the order

of the universe is the one stated in this verse, and it remains unaffected by the misconceptions ofpeople. On the other hand, however, it is not Gods purpose to compel people to accept it.


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Whoever accepts it will find it to his own benefit; whoever rejects it, will find the result harmful.

The Noble Quraan:

2.255] Allh! L ilha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-

Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neitherslumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever

is on the earth. Who is he that can intercede with Him except with His Permission? He

knows what happens to them (His creatures) in this world, and what will happen to them in

the Hereafter. And they will never encompass anything of His Knowledge except that

which He wills. His Kurs extends over the heavens and the earth, and He feels no fatigue in

guarding and preserving them. And He is the Most High, the Most Great. (This Verse

2:255 is called Ayat-ul-Kurs)


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Eyes


(52:48)Be patient, then, (O Prophet), until the judgement of your Lord comes. For surely you are

before Our eyes. And celebrate the praise of your Lord when you rise.

---foot not fore eyes-That is, We are watching over you and have not left you alone.Implied:

(52:48) Endure patiently, O Prophet, until your Lords judgment comes to pass *38 sight. *39

*38 Another meaning can be: Remain firm and steadfast in carrying out the Command of yourLord.

*39 That is, We are watching over you and have not left you alone. implied:

http://www.quranenglish.com/tafheem_quran/052.htm

EYES OF ALLAAH MISINTERPRETED

The Noble Quraan:[052:048] So wait patiently (O Muhammad [sal-Allhu 'alayhi wa sallam]) for the Decision

of your Lord, for verily, you are under Our Eyes; and glorify the Praises of your Lord

when you get up from sleep.


Which floated under our supervision: a reward for him who had been shown ingratitude.

(54:14) which floated under Our care. This was a vengeance for the sake of him who had been

slighted. *13

*13 Literally: This was a vengeance for the sake of him whose kufr had been committed. Ifkufr be taken in the sense of denial, it would mean: Whose message had been denied and

rejected; and if it is taken in the meaning of ingratitude for a blessing, it would mean: Who

was indeed a blessing for the people, but had been ungratefully rejected.

http://www.quranenglish.com/tafheem_quran/054.htm

Eyes of Allaah mistranslated and misinterpreted as care

supervision.

The Noble Quraan:

[054:014] Floating under Our Eyes, a reward for him who had been rejected!
http://www.quranenglish.com/tafheem_quran/052.htmhttp://www.quranenglish.com/tafheem_quran/052.htmhttp://www.quranenglish.com/tafheem_quran/054.htmhttp://www.quranenglish.com/tafheem_quran/054.htmhttp://www.quranenglish.com/tafheem_quran/054.htmhttp://www.quranenglish.com/tafheem_quran/052.htm


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Ruyah

Tafheem ul Quraan of Maududi(75:23) looking towards their Lord, *17

*17 Some commentators have understood this allegorically. They say that the words lookingtowards someone are used idiomatically for having expectations from someone, awaiting his

decision and hoping for his mercy and kindness: so much so that even a blind person also says

that he is looking towards someone in the hope to see how he helps him. But in a large numberof the Ahadith the commentary that has been reported of it from the Holy Prophet (upon whom

be peace) is that on the Hereafter the illustrious servants of AIlah will be blessed with the vision

of their Lord. According to a tradition in Bukhari: You will openly see your Lord. Muslim and

Tirmidhi have related on the authority of Hadrat Suhaib that the Holy Prophet said: When therighteous people enter Paradise. Allah will ask them: Do you want that I should bless you with

something more? They will answer: Have You not made our faces bright: Have You not

admitted us into Paradise and saved us from Hell? Thereupon, AIIah will remove the curtain and

none of the blessings that they had been blessed with until then will be dearer to them than thatthey should be blessed with the vision of their Lord And this very reward is the additional

reward about which the Quran says: Those who have done excellent works, will get excellent

rewards, and even something in addition to that. (Yunus: 26) Bukhari and Muslim have related,on the authority of Hadrat Abu Said Khudri and Hadrat Abu Hurairah: T he people asked: O

Messenger of Allah, shall we see our Lord on the Day of Resurrection? The Holy Messenger

replied: Do you find any difficulty in seeing the sun and the moon when there is no cloud inbetween? They said that they did not. The Holy Messenger said: Likewise, you will see you

Lord. Another tradition bearing almost on the same subject has been reported in Bukhari and

Muslim from Hadrat Jarir bin Abdullah. Imam Ahmad, Tirmidhi, Daraqutni, lbn Jarir, Ibn

AIMundhir. Tabarani, BaihaqI. Ibn Abi Shaibah and some other traditionists have related, with a

little variation in wordings a tradition from Hadrat Abdullah bin Umar, saying: The man of thelowest rank among the dwellers of Paradise will see the vastness of his kingdom up to a distance

covered in two thousand years, and the people of the highest rank among them will see theirLord twice daily. Then, the Holy Prophet recited this verse: On that Day some faces shall be

fresh, looking towards their Lord. A tradition in Ibn Majah from Hadrat Jabir bin Abdullah is

to the effect: AIIah will look towards them, and they will look towards Allah. Then, until Allah

hides Himself from them, they will not pay attention to any other blessing of Paradise, and willcontinue to look towards Him. On the basis of this and many other traditions, the followers of

the Sunnah almost unanimously understand this verse in the meaning that in the Hereafter the

Dwellers of Paradise will be blessed with the vision of Allah, and this is supported by this verse

of the Quran too: Nay, surely on that Day they (the sinners) shall be kept away from their

Lords vision. (AI-Mutaffifin: 15). From this one can automatically conclude that thisdeprivation will be the lot of the sinners. not of the righteous.

Here, the question arises how can man ever see God? A thing is seen when it is there in aparticular direction, place. form and colour, and the rays of light are reflected from it to the eye

of man and its image is conveyed from the eye to the sight area in the brain. Is it ever

conceivable with regard to the Being of Allah, Lord of the Universe, that man would be able tosee Him in this way? But this question, in fact, springs from a grave misunderstanding. It dces

not take into account the distinction between two things: the essence of seeing and the specific


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form of the occurrence of the act of seeing with which we are familiar in the world. The essence

of seeing is that the seer should be characterised by the power of sight: he should not be blind,

and the thing to be seen should be manifest to him, not hidden from him. But in the world whatwe experience and observe is only the specific form of seeing in which a man or an animal

practically sees something, and for this it is necessary that the seer should have an organ called

the eye in his body, the eye should have the power of sight, it should have a physically bounded,coloured object before it, which should reflect rays of light to the eye, and the eye should be ableto receive its image. Now, if a person thinks that the practical demonstration of the essence of

seeing can take place only in the form with which we are familiar in the world, he would be only

showing the narrowness of his own mental outlook; otherwise there can be in the Kingdom ofGod countless ways of seeing, which we cannot even imagine. The one who disputes this should

tell us whether his God is seeing or blind. If He is seeing and sees His whole Universe and

everything in it, does He see all this with an organ called the eye with which men and animals

see things in the world, and dces the act of seeing issue forth from Him as it issues forth from us?Obviously, the answer to this is in the negative, and when it is so, why should a sensible man

find it difficult to understand that in the Hereafter the dwellers of Paradise will not see Allah in

the specific form in which man sees something in the world, but there nature of seeing will bedifferent, which we cannot comprehend here. The fact is that it is even more difficult for us to

understand the nature of the Hereafter precisely and accurately than it is for a two-year-old child

to understand what matrimonial life is, whereas he himself will experience it when he grows up.

Ruyah misinterpreted.

The Noble Quraan:

[075:023] Looking at their Lord (Allh).


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KhaleefahTafheem ul Quraan of Maududi

(2:30) Just *36 recall the time when your Lord said to the angels *37 , "I am going to appoint a

vicegerent *38 on the Earth." They humbly enquired, "Are you going to appoint such a one as

will cause disorder and shed blood on the Earth? *39 We are already engaged in hymning Your

praise, and hallowing Your name". *40

*36. Thus far man has been summoned to serve and obey God on the grounds that God is his

creator and sustainer, that in His grasp lies man's life and death, that He alone is the Lord Who

rules over the entire universe in which he lives. In view of this, the only attitude which can be

deemed appropriate for man is one of service and subjection to God.

The same idea is presented in the following section, but supported on slightly different grounds

In this connection the Qur'an defines precisely the true nature of man and his correct position in

the universe. It also enlightens us to a period of man's past which is otherwise inaccessible. What

the Qur'an tells us here, with its practical consequences, is of far greater value than knowledge

derived by unearthing bones and pottery, and piecing together scattered fragments of information

with the help of conjecture.

*37. The word malak in Arabic means 'message'

*38. 'Khalifah' or vicegerent is one who exercises the authority delegated to him by his principal,

and does so in the capacity of his deputy and agent. Hence, whatever authority he possesses is

not inherently his own, but is derived from, and circumscribed by, the limits set by his principal.

A vicegerent is not entitled to do what he pleases, but is obliged to carry out the will of his

master. If the vicegerent were either to begin thinking himself the real owner and to use the

authority delegated to him in whatever manner he pleased, or if he were to acknowledge

someone other than the real owner as his lord and master and to follow his directions, these

would be deemed acts of infidelity and rebellion.

*39. This was not said by way of objection or protest. It was said rather by way of inquiry and in

order to satisfy their curiosity; it is inconceivable that the angels could object to any of God's

decisions. The word 'vicegerent' suggested to them that the proposed species of creation would

be placed on earth with some authority. It was incomprehensible to them how a species of being

which had been invested with discretionary power and authority could conform with the overall

order of the universe, which is based on absolute and involuntary subservience to the Will of


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God. They thought that investing anyone with authority in any part of the universe would lead to

mischief and disorder. It is this aspect which the angels were curious about.

*40. This does not mean that the angels considered themselves suitable for 'vicegerency'. They

merely wanted to point out that God's orders were already being carried out fully, that they

The word tasbih has two meanings: (i) to proclaim glory and (ii) to exert oneself earnestly and

energetically. In the same way taqdis has two meanings: (i) to celebrate or proclaim holiness and

(ii) to purify.

*41. This was an answer to the latter doubt expressed by the angels. The angels were told that the

reason for the appointment of a vicegerent was best known to God alone and could not be

understood by them. Despite the services rendered by the angels, something over and above their

work was still required. God decided, therefore, to create a new species of being in the world and

to invest it with some authority.

The Noble Quraan:

[002.030] And (remember) when your Lord said to the angels: "Verily, I am going to place

(mankind) generations after generations on earth." They said: "Will You place therein those who

will make mischief therein and shed blood, while we glorify You with praises and thanks and

sanctify You." He (Allh) said: "I know that which you do not know."

{the explanation below is taken from the book Common misconceptions regarding some

Quranic Verses and Prophetic Hadiths by Sameh Strauch, page 11-12, published by IIPH}. I

have included this ayat along with the ayaats Speaking about Siffat of Allaah because of the

concept I had found myself in maududis jamat e Islami members that human beings are

khaleefa/representative of Allaah. SubhanAllaah!!!

>>>>>And [remember] when your Rabb said to the angels: Verily, I will place in the earth a

Khaleefah.(Quraan 2:30)

Abdullah Yoosuf Ali, in his well known commentary, translated the word Khaleefah as

vicegerent, while Muhammed Marmaduke Pickthall in his translation rendered it as Viceroy,

However, when we examine the books of tafseer, we find that Ibn Katheer says: Verily, I will

place in the earth a Khaleefah. That is, generation succeeding generation, as in the words of

Allaah subhanwataala:


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It is He Who has made you Khalaif on the earth(Quraan 6:165).

Ibn Jareer at Tabari says: The meaning of Khaleefah which Allaah subhanwataala has

mentioned is only the succession of one generation after another and the word Khaleefah is

unsed here in the same way in which one would say: such-and such person has succeeded so-

and-so (i.e. taken his place due to the absence or retirement of the latter).The explanation

negates the possibility that what is intended is Vicegerent or viceroy, since Allaah

subhanwataala is never absent, nor does He retire. He subhanwatala, says:

2.255] Allh! L ilha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-

Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber

nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the

earth. Who is he that can intercede with Him except with His Permission? He knows what

happens to them (His creatures) in this world, and what will happen to them in the Hereafter.

And they will never encompass anything of His Knowledge except that which He wills. His

Kurs [Footstool] extends over the heavens and the earth, and He feels no fatigue in guarding and

preserving them. And He is the Most High, the Most Great.

It is also said by some that the word Khaleefah in the verse refers to Adam alaihisalaam.

However, if it were so, according to Ibn Katheer, the angels would not have said: Will you

place therein those who will work mischief therein and shed blood(Quraan 2:30).


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Maududi in the scales of Scholars of Islaam


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The Inheritors of Prophets - Scholars - on the deviance of Maududi

1. Imamuna Muhammed Naasirudeen al Albaani

rahimahullah on Maududi

Shaikh Al-Albanee Rahimahullah said:

"whoever kills a dhimmee, (protected kafir in muslim nation), he -the murderer- will

be choped off." We have heard this from one of the heads of islamist who blame many other callers of

islam regarding the comprehensiveness of Islam in the fields of politics, economics, defence and all. And

the person is not unknown to you at all, he is Abul a'alaa almawdoodee rahimahullah.He has authored a

lengthy research paper to support the opinion that he held in this, that is , to kill the muslim if he kills a

dhimmee.He filled the paper with speech that had no constraints nor any control. And they say that if amuslim kills a nonmuslim who is a dhimmee the same blood money is charged as in the converse case.

They bring forth generalities came in Quran to prove this notion and will leave off the specification that

are implemented by the sunnah over these texts of qur'an.Because , it is known from their principles

that the sunnah doesnot specifies the generalities of quran nor it does limits the unrestricted matters in

Qur'an; except if the sunnah is Muthawaathirah(1). Based on this, they wont accept this sunnah, despite

the fact that it is authentic, you know why? It doesnot meet the condition that they hold, to be

muthawaathir.

I expose to them the hadeeth "the muslim should never be killed for a kafir" and the

hadeeth reported by 'Amr bin shu'ayb from his father from his grandfather from the messenger

sallallahu 'alaihi wasallam that he -the messenger- decided the blood money for a dhimmee as half of

the blood money for a muslim. And after this all, we say to them as our lord 'azza wa jalla said in the

noble Qur'an "Then will We treat the Muslims like the criminals?What is [the matter] with you? How do

you judge?"

if they say that the blood money for a dhimmee is same as that for a muslim and that a muslim will be

killed for killing a kafir then we will ask them " "Then will We treat the Muslims like the criminals?What

is [the matter] with you? How do you judge?"

And the islamic nation which is about to be established in Afghanistan will be on these narrow opinions

and will not be based on the thasfiyyah-purification- that we often talk about these long years!

And the Islamic nation that is going to be established will even be fighting the those who are striving to

rectify these matters, and it will not be based on Qur'an and sunnah; but it is their Islam, Yes.

Source - Silsilathul-Huda-Wan-Noor #372


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2. Imam Abdul Azeez ibn Baaz rahimahullah on Maududi

An extract from letter of Shaykh Ibn Baz to Al-Mawdudy concerning the difference between 'Ibadah

(worship) and obedience

In the name of Allah, the most Gracious, the most Merciful

An extract from my letter I sent to His Excellency Shaykh Abu Al-A`la Al-Mawdudy concerning the

difference between Ìbadah (worship) and obedience

On 2/4//1392 AH, Abu Al-A`la Al-Mawdudy sent me a letter no. 1526, dated 2 Safar, 1392 A.H.

explaining his case and Tufayl's, his successor in the leadership of Islamic Group. I replied in the same

year when I was the president of the Islamic university in Medinah and the following is some of my

reply:

Some brothers from Milbar living in the country told me that Your Eminence see that Ìbadah is clarified

by obedience and that when someone obeys another, he worships him. Ìbadah is also interpreted as

enslavement and idolization. Furthermore, Sheikh Ùmar ibn Ahmad Al-Millibary, owner of Al-Salsabil

Magazine, wrote to me concerning this issue asserting what is mentioned about you and the Group. He

sent me a copy of a survey pertaining to this question. You will find an enclosed copy of it.

This question appears strange for me so I determined to write to you before I receive your letter to

know whether these statements which are attributed to you are true. So, please let me know your

opinion. I see that obedience has a wider scope than Ìbadah. Every act of Ìbadah a person does in

compliance with Allah's Shariàh is seen as obedience, but not every act of obedience to anything other

than Allah (may He be Exalted) is seen as Ìbadah. This matter needs more elaboration. Obedience to

Allah (may He be Exalted) is seen as Ìbadah when a person seeks to please Him. However, it may be

valid or corrupt depending on whether the requirements of Ìbadah are met.

Please tell me in details your view on this question. It adds further explanation that Ìbadah may be

denied by when tainted with Shirk as Allah says concerning Mushrik (one who associates others with

Allah in His Divinity or worship),(Surah Al-Kafirun, 109: 3) Nor will you worship that which I worship.

Ìbadah is negated because of their acts of Shirk. It is known that they worship Allah (may He be Exalted)


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during times of hardships through showing Tawhid, performing Hajj and Ùmrah, offering Sadaqah and

so on.

Since these acts of Ìbadah are spoiled by Shirk, disbelief in the Hereafter and other kinds of disbelief

during times of prosperity, it is permissible to negate the Ìbadah of people who show it. Furthermore, I

would like to explain another point. The person who obeys the authorities or rulers in something

forbidden by Allah (may He be Exalted) is not seen worshipping them when he does not believe in the

permissibility of obedience to anyone in something opposing Allah's Shariàh. They rather obey these

rules out of fear of their evils or vain desires while they know that they are sinful. Due to their act of

obedience, such persons are sinners, not Mushriks, unless they obey such rulers in matters which do not

involve Shirk. Examples of these matters include striking, killing, and taking someone's money unjustly.

There are many other examples that come under this heading. I think this view is known by the people

of knowledge whose status is below yours. I find it imperative to ask you about this and know your

detailed opinion so that I can refute any claim against you and support you with sure knowledge and

show the truth concerning the Islamic Group to any one who seeks it.

If what is attributed to you is true, we can discuss it thoroughly and examine the problematic issues

using the evidence. The truth is the long-sought aim of everyone.

We ask Allah (may He be Exalted) to grant us success to do what pleases Him and to comprehend His

Religion and to adhere to it. May Allah purify our hearts and deeds and make the truth our long-sought

aim wherever we are, for He is the Most Generous! As-salamu àlaykum warahmatullah wabarakatuh

(May Allah's Peace, Mercy, and Blessings be upon you!)

President of the Islamic University in Medinah

'Abdul Àziz Bin Àbdullah Ibn Baz


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3. Imaam Muqbil ibn Hadee al Wadiee rahimahullah

Question:

Is Abul-Aalaa al-Maududi considered to be from the Imaams of the Muslims?

Answer:

What is clear is that he has some tashayyu (Shiitism/Shiaism) in him and that he is to be considered as

being from the Imaams of Innovation. May Allaah reward one of our brothers with good for he has

authored a book called:

Hurricanes in the Face of the Sunnah (Zawaabi fee Wajhis-Sunnah).

In this book, he clarifies and exposes the true condition of Abul-Aalaa Al-Maududi and those like him

who wage war against the Sunnah of Allaahs Messenger (sallAllaahu alayhi wa sallam) and who weaken

authentic ahaadeeth in the two Saheeh collections (of Bukhaaree and Muslim) to suit their desires.

Author: Shaikh Muqbil bin Haadee Al-Waadiee

Source: Fadaaih wa Nasaaih: pg. 165


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4. Imaam Rabee ibn Hadee Umayr al Madhkalee

hafidhahullah

{Taken from Shaykhana Allaamah Rabee ibn Hadee hafidhahullahs English translation of the book- The

Methodology of Prophets in calling to of Allaah- That is the way of wisdom and intelligence. } I would

request everyone to read this book.

Remember when Allaah took the covenant from the People of the Book that

they would explain it to the people and not hide it.228

This a duty to be done following the way of the scholars of this ummah and its sincere

callers, beginning with the Companions and continuing right up to the sincere

scholars of this present time. So I hope those who are inclined to this orientation will

have good thoughts about their brother and share his feelings concerning the heavy

responsibility which we bear before Allaah, and open their hearts to criticism which I

hope will lay the foundation for and will lead to good and benefit the Islamic ummah.

I also hope that they will understand that the Companions of Allaahs Messenger ()

used to discuss some of his decisions with him and he would open his heart to

discussion and would give up his own view if he saw that something else was more

correct, from the view and opinions put forward by his Companions, and sometimes

the Qur'aan was sent down in support of their views.

So from the greater leaders of this orientation is the thinker Abul-Alaa al-

Maududi.229 There are very serious and severe criticisms to be made concerning him,

and it is not permissible for a Muslim who fears Allaah and respects Islaam, which

raises its followers above veneration of people and their ideas, to remain silent about

this.

So from these criticisms are:

Firstly: He did not make the starting point of his dawah the starting point of the

Prophets, alayhimus-salaatu was-salaam, which was the call to tawheed, and to


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make all worship purely for Allaah, and to fight against shirk and its manifestations.

This was despite the fact that his country which he grew up in is one of Allaahs lands

having the severest need for the call of the Prophets, and the situation there greatly

demands it. It is a land rooted in many centuries of idolatry, where idols, cows, rocks,

monkeys and private parts are worshipped. In it are found the lowest, foulest and most

despicable forms of idolatry. Then the Muslims in this land, except for a few of them,

are some of those furthest removed from understanding Islaam and from tawheed.

Their beliefs are greatly influenced by the beliefs of their neighbours, the idolworshippers.

How often a person will see an idol worshipped by the idolaters

garlanded with flowers - and opposite it you will see a mosque of the Muslims

containing a decorated tomb, likewise garlanded with flowers. Incense is burned

around it and it is dressed with silk. The Muslims come to them with the utmost

228 Soorah Aal-Imraan (3):187.

229 Refer to the treatise, Ash-Shaqeeqaan: al-Maududi wal-Khomeini (The Two Brothers: Maududi

and Khomeini), and you will see some of his deviated beliefs (p.17) and how he closely resembles the

Raafidee Sheeah, and how he has served their ideology, which is something acknowledged by the

leader of the Sheeah (p.31 and p.33).

devotion, with extreme fear, humility and respect, along with their belief that the

pious in the graves know the Hidden and the Unseen and have some control over the

creation.230 So have you ever seen a land upon Allaahs earth throughout history, in

the present or the past, having a greater need for dawah to tawheed than this land?!

Secondly: He gave most importance to the political aspects and this took up a very

large proportion of his dawah, and gave it a greater emphasis than that given to it by

Islaam and which was understood by the scholars of the Salaf of this ummah, the

scholars of hadeeth and Fiqh, and he laid down for himself and his followers a goal


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not laid down by Allaah and His Messengers, and which He did not make a duty upon

them or their followers, since it is beyond human capability. Maududi said, speaking

about this goal:

(a) Perhaps it has become clear to you from our books and treatises that the final

goal which we aim for in our present struggle is to cause a revolution overthrowing

the leadership, and what I mean by that is that which we wish to attain and be

successful in achieving in this world , is to purify the earth from the filth of wicked

leaders and their supremacy, and to establish the system of pious and rightly-guided

leadership (imaamate). So this continuous struggle and striving is seen by us to be the

greatest and most effective way of attaining the Pleasure of the Lord, the Most High,

and of seeking His Face, the Most High, in this world and the Hereafter.231

Hopefully the bright, intelligent and knowledgeable reader who memorises the

Qur'aan and recites it during the night and at each end of the day, and considers the

call of the Prophets, from the first to the last of them, will not know that this is

supposed to be the goal of the Messengers for which they struggled. Nor will he

understand that this striving and effort is the greatest and most effective way of

attaining Allaahs Pleasure and seeking His Face. Rather the greatest and most

effective way of attaining the Pleasure of the Lord is by following the methodology of

the Prophets in their dawah, and following in their footsteps by purifying the earth of

corruption and shirk, and the greatest means is eemaan with its well-known pillars

and Islaam with its pillars which are also well known.

Then232 Maududi knows fully well the state of the people of India with regard to their

ignorance of Islaam and the innovations and misguidance which they are upon. He

knows full well that there is within them remnants of the beliefs, manners and

customs of their previous religions. He has himself has spoken about this in his book


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Waaqiul Muslimeen-wa-Sabeelun Nuhood-Bihim (The State of the Muslims and

the Means for their Revival), in a section in which he talks of the shortcomings and

negligence of the rulers with regard to Islamic education, and that the institutions that

are established for education only benefit the higher and middle levels of people. He

said, The ignorant and the deluded have continued in a state of total ignorance about

the teachings of Islaam, deprived to a great extent of its effect of reform and

rectification. The reason for this is that non Muslims used to enter into Allaahs

religion as whole nations and tribes, but many of the false and futile practices and

230 A person such as this is not termed a Muslim, unless he does it out of ignorance, and has not had

the proof established against him. (al-Fawzaan)

231 Al-Usasul-Akhlaaqiyah lil-Harakatil-Islaamiyyah, p.16.

232 This portion of the text, beginning here until point (b), was missed from the printed Arabic version

and was inserted upon the instructions of Shaykh Rabee (the author) from his handwritten manuscript

copy. *Publishers Note+

customs of the days of ignorance which they used to be upon before Islaam are still

widespread amongst them today. Indeed not even their thoughts and beliefs have

completely changed; so even now many of the beliefs of the mushriks remain and the

false ideas which they inherited from the religions of their unbelieving forefathers.

The most that can be said to have changed after they entered into Islaam is that they

brought new gods into the history of Islaam. These were the same gods which they

worshipped before, except that they chose new names using Islamic terminology for

their ancient idolatrous actions.

They then continued to behave as before, the only thing that changed was the

outward appearance. If you wish to see proof of what I say, then closely examine the

religious state of the people of one are

Documents

Defeating the Neo-Khawaarij Ideologue Named Maududi