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11-08-2011, 03:01 PM
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#21 |
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 Brother abd7861 and khairul Kuroon, I hope you will be able to aid me in clarifying, preferably from the Mufti himself if you have contact with him, the wisdom behind the respected Mufti’s tone and style, when it quite obviously prevents many people from benefiting from the actually valuable content of many of his writings. I managed to overcome my initial distaste of the consistently harsh tone and language, and began to benefit tremendously from some his works. However, the process of acclimatisation took some time, and I’m quite certain many people would be detracted from him permanently. Despite the fact that our Akabir possessed even more love for, and were stricter on the Shariah, I have not witnessed such a tone or style in their writings, even against the most deviant of opponents. The closest to such harshness I have come across is Maulana Husain Ahmad Madani’s criticism of Maulana Ahmad Raza Khan. However, Maulana Ahmad Raza Khan was unique in the level of his deviancy and the evident conspicuousness of his penchant to blatant lies and distortions – as is apparent for anyone who possesses the slightest vestiges of justice. 
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11-08-2011, 04:54 PM
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#22 |
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11-08-2011, 06:12 PM
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#23 |
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Well stated. If a clarification is forthcoming, then I will read it and consider,  . But the bolded point is key.
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11-08-2011, 06:27 PM
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#24 |
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Brothers, I feel the answer has already been given by Brother SeekerofGuidance in his link that contained an e-mail from Maulana A S Desai. I will reproduce part of that e-mail below and it may assist."When a person always adopts the practice of reflection before action, then after some time Allah Ta'ala bestows to him the capacity of swift detection of any thief which may be lurking in his heart. When we criticize those whom we believe are on baatil, we should do so with trepidation, recite Istighfaar and think deeply before the criticism to ascertain whether the criticism is indeed motivated by Ikhlaas and by a concern for the Haqq. It is best and safest for laymen to strictly adhere to the issue and not deflect therefrom. For example, when you criticize Sanha, only point out to them their flaws, their errors and the harm they are causing with their halaalization projects. Do not degenerate to a personal level where you will brand them with labels and epithets in the way in which we (Mujlisul Ulama) do. We have our own Deeni agenda and we understand what we are doing. It is not for everyone to adopt our methodology." Fro those who feel thatharsh lanuguage was not used by the salaf then I will again reproduce what Imam Ghazzali has advised, “The Salaf of the Ummah of Sayyiduna Muhammad agreed to condemn people with deviant ideas, and to abandon them and cut relations with them, and to be hard in rebuking them, but to be mild in disagreements of juristic details.” (Mustasfa, Pg 350). Maulan A S Desai normally reserves his most harsh language for those who are deliberately intent on transmogrification of the Shariah or to those who are perpetrating acts in violation of the Shariah and who then use a myriad of excuses and 'deeni' smoskecreens to cover up. Again if this type of language is not your cup of tea then people are not made to read his works. Please desist and read the works of many other Ulama-e-Haqq whose writing is more suitable for you. If you still feel that a clarification is required then I personally request those who wish for clarity to e-mail Maulana A S Desai direct. His e-mail is mujlisul.ulama@gmail.com He is most accessible and will respond to your e-mails.
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11-08-2011, 06:39 PM
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#25 |
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The issue is that the reality does not live up to that point.
Please see The Majlis's books on: women cutting their hair, and some sort of localized halal operation, in which Maulana Taha Karaan is abused with all sorts of extremely disgusting language- particularly over the second issue. He is indirectly referred to as a 'human shaytan,' among other things. |
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11-08-2011, 06:51 PM
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#26 |
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The issue is that the reality does not live up to that point. Brother Quandary then e-mail him to find out why he used that language. He himself has clarified his methodology on the SANHA issue in the e-mail that I had reproduced. I understand that you do not feel that his methodology is correct. You are fully entitiled to your opinion and I will respect that. I would just like you to ask him directly stating where you feel he has erred and then await his explanation. If you still feel he is wrong then that is your opinion my brother. I think it is alslo extremely important to understand that did Maulana A S Desai attack Maulana Taha Karaan due to personal reasons or not? He attacked him due to his view on the cutting of women's hair which is a Shar'i ruling. Therefore, I do not see how the reality does not live up to point. I believe we are going to have to agree to disagree as we will keep on going round in circles and statements may be written which will harm us.
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11-08-2011, 07:03 PM
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#27 |
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Having permitted himself the dubious indulgence of painting his opponents in the worst possible colours, he proceeds to ride roughshod over the ijtihad of the venerable Imams of Fiqh by dismissing their treatment of exceptional circumstances as both irrelevant and a negation of the Sunnah. With everyone else thus disqualified and dismissed, there remains for the entire Ummah only one single authority pious, learned and venerable enough to have his diktat enforced without question, and that (no surprise) is Molvi AS Desai of the Majlis. If you do not believe it is possible to author a treatise concerning these matters which are clearly ones of ikhtilaaf without utilizing such insulting terminology, or that the Maulana is excused because he is elderly and does a lot of ibadah- I do not see how this logic works. |
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11-08-2011, 07:12 PM
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#28 |
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Brother Quandary this will be my last post on this issue with yourself as we are going round in circles!I do not agree with Maulana Taha Karaan's statement. Maulana A S Desai has never dismissed the ijtihaad of the venrable Imaams of Fiqh as he states. He will need to produce his evidence as to where Maulana A S Desai has committed this and forward his evidence to Maulana A S Desai. In the Kitaab Tresses of Jannat he has produced the evidence of the four schools of thought and it is interesting to note that Maulana Taha Karaan did not produce a rejoinder to the second volume. Brother if you do not agree with him then there is nothing more to this issue. I understand and do not wish in no way to force you to 'like' him or his works. However, if you have a sincere wish to clarify your doubts and misgivings caused by Maulana's tone then please as I have expressed earlier ask him directly. There is no more benefit in discussing this. May Allah Ta'ala guide us all.
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11-08-2011, 07:14 PM
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#29 |
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I quite agree, there is no more benefit in discussing this.
“I spent thirty years learning manners, and I spent twenty years learning knowledge.” - 'Abdullah bin al-Mubarak |
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11-08-2011, 08:35 PM
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#30 |
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A reply by Mufti AS Desai to an email of mine:
Respected Brother, * Your e-mail dated 12 March 2011 refers. While we do not answer letters questioning our attitude and methodology, we shall go this extra mile to assist you to understand reality. * People who have no real intention of following the Deen,* present the excuse of* 'harsh attitude' and 'akhlaaq' to justify their misdeeds. With this red herring they deflect the minds of people from the problem and the corruption. * For example, when a Molvi* sits in a church under twelve crosses alongside priests and engages in prayers,* these critics do not see the harshness, the lack of akhlaaq and the kufr of this practice. But when* someone criticizes the kufr, he is* reviled on the basis of his 'harshness'. * When molvies* commit capital kufr by abrogating* the ahkaam of the Shariah with their kufr MMB, people* accept such harsh* perpetration of kufr. But when we* criticize this perpetration, we are reviled for being 'too harsh'. Furthermore, what you are blissfully unaware of is that our 'harsh attitude' is instituted after all other methods of consulting and convincing the miscreants have failed. When they are not prepared to listen* and* meaningfully discuss in privacy, then our 'harsh' attitude becomes Waajib, nay Fardh. * Since all of these critics enjoy the haraam activities which the molvies have halaalized nowadays, they try to justify and defend the evil practices and the errant molvies. But in the process of doing so they are unable to refute* our arguments. They only harp on our attitude and methodology. In this way they detract attention from the problem. * Our attitude is commensurate with the crime. If our tone appears to be 'too harsh', then their crime is too vile. The attitude is the effect of the villainy of the sin. * Most people fail to understand the permissibility,* efficacy,* and necessity of the 'harsh' attitude because they lack knowledge of the variety of attitudes among the Ambiya and the Sahaabah. While they harp on one dimension of Rasulullah's attitude, they are ignorant or deliberately blind to the other 'harsh' dimension which* dictated even gourging out the eyes of criminals. They* forget that in Daarul Islam the consequence of the type of kufr they are perpetrating nowadays is execution with the sword. We do not know if execution* with the sword is 'too harsh' or within the confines of* 'good akhlaaq'.* We do not know if whipping in the public is perhaps 'too harsh' or* not within the limits of 'good akhlaaq'. * Once Rasulullah (sallallahu alayhi wasallam) remarked to a person who looked into the house, that he felt like throwing a scissors into his eyes. Nabi (sallallahu alayhi wasallam) said that hot iron rods will be inserted into the eyes of a man who looks at the beauty of a strange woman. Are these comments perhaps 'too harsh', and do they not form part of 'good akhlaaq'. * Nabi Musa (alayhis salaam) without making the slightest investigation to establish the factual position grabbed hold of the hair and beard of Nabi Haaroon (alayhis salaam), his elder brother, and violently shook him. Allah Ta'ala did not* upbraid him for this act. Allah Ta'ala upheld it. Was his* violent act against his elder, Nabi brother* perhaps 'too harsh'. Was his action* beyond the confines of 'good akhlaaq'? * When the Qur'aan and Rasulullah (sallallahu alayhi wasallam) describe* the believers and doers of immorality and kufr to be kaafiroon, fasiqoon, faajiroon, jaahiloon, munaafiqoon, etc., are these epithets 'too harsh' and beyond the confines of 'good akhlaaq'? * Is the halaalizing* and consumption of rotten, diseased haraam carrion a tolerable deed? Is it not 'too harsh' to make halaal what Allah has made haraam'. Does 'good akhlaaq' allow that we feed carrion and poison to your children? If your beloved child is about to ingest a lethal poison and we who are observing this suicidal act leave the child* to consume the poison because he/she* refuses to accept our soft and 'akhlaaqi' approach to* abstain from the poison, will you praise and commend us for our 'good akhlaaq' and not adopting 'too harsh a tone', when you see the dead body of your child - dead because of the poison and dead because we contented ourselves with 'good akhlaaq'? Or will you praise us and shower on us other rewards if we had* harshly grabbed your* child's hand and rudely* snatched the poison from his hand and left him* kicking up a tantram like Sanha and Radio Shaitaan? * Once when a molvi* said that he felt like becoming a Christian, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) gave him a full and a hard* clout full in the face and shouted at him: 'Shaitaan! Get away and become a Christian!' Those who have read the writings of Hadhrat Thanvi can testify to his 'too harsh' attitude. So 'harsh' was* his attitude and methodology that even The Majlis would not have become his mureed if* it (The Majlis) had existed during* Hadhrat's lifetime. Was* the action and attitude of Hadhrat Hakeemul Ummat then 'too harsh' and beyond the confines of 'good akhlaaq' merely because we may not be able to tolerate it? * Hadhrat Gangohi (rahmatullah alayh) said in his fatwa* that those who believe against and propagate against polygamy like the MMB crowd, will 'hang upside down in Jahannum'; they are 'kaafirs, murtads, enemies of Allah, enemies of the Rasool,etc., etc.' Was his attitude 'too harsh' and beyond the limits of 'good akhlaaq'? * Brother, we can write a volume of examples from the lives of the Ambiya, Rasulullah (sallallahu alayhi wasallam), the Sahaabah and the Auliya* to show the beloved 'harsh attitude' which* by Allah Azza Wa Jal is an act of ibaadat of the highest merit. You will not hesitate to permit the doctor to treat you harshly by stabbing into your body and cutting you up and opening up your heart to* save you from the disease which threatens to destroy you. Because you understand* physical and worldly benefits, you will praise and reward the doctor who had treated your harshly. But since* deep down in your heart* Deeni benefit is an insignificant issue,* the 'harsh attitude' argument is a convenient scape-goat for justifying the maladies* of kufr, fisq and fujoor. But when we adopt 'harsh attitudes' to operate on Muslims who are suffering from spiritual cancer and spiritual Aids, then there is a clamour of baseless criticism. * People should look at their crimes and their harsh attitudes of pride and arrogance, not at our 'harsh'* remedial attitude. The problem, disease and cancer are their sins* while our 'harsh' attitude is the medicine and the cure for the malignant cancer which is* devouring their hearts, souls and bodies. * Was-salaam * A.S. Desai * For * Mujlisul Ulama of S.A.*** |
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07-30-2018, 08:23 AM
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#32 |
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