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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.***