You have mentioned that a group of your companions are admirers of Moulana Maududi. According to them there
is no other Aalim besides Moulana Maududi. You have asked my opinion regarding this also.
I have already expounded my humble opinion (regarding this matter) in two treatises, namely; “Tanqeed aur Haqq-e-Tanqeed” and “Al-Imaamul Mujaahid”.
We will also, in fulfilling your request, make brief mention on this topic.
I openly concede to the many good and notable qualities and abilities of Moulana Maududi, however, I have many differences with him as well. There are numerous little and isolated differences I have with him, but here we will suffice on the major issues.
(1). Firstly, the power and the effect of Moulana Maududi‟s pen is well-known to be one of his advantages and strong points. Nevertheless, my humble opinion is that this is also one of his weakest points and greatest disadvantages. His pen takes a swipe at the believers and non-believers alike, and it does not differentiate between the two. Just like his pen swipes at a kaafir socialist, so it reacts to a sincere and innocent servant of the Deen. With the same power and force he criticises one of his contemporaries he does so on the Salf-e-Saaliheen (pious predecessors).
When he lifts his pen against the atheists and new-formed sects, it seems as though it is a Sheikhul Hadith from Daarul Uloom Deoband that is speaking, and when he attacks the Ahle Haqq, then it appears as though Moulana has taken the pen from Ghulaam Ahmed Qadiani or some other anti-Haqq person.
You are well aware how delicate and precarious the position of Nubuwwat and Risaalat is?
No interpretation should ever be made wherein the status and honour of any Nabi (alaihi salaam) is slurred. The perfect example of our Nabi (sallAllaahu alaihi wasallam) is right before our eyes. Study the entire treasure of Ahaadith , and you will never find a single word which denotes even the slightest disrespect to any Nabi. However, the sharp pen of Moulana Maududi has even reached the sanctity and respect of the Ambiyaa. He mentions with indifference and informally:
a). “ The example of Moosa (alaihis salaam) is like an impatient conqueror, who marches ahead without making arrangements for those whom he left behind, and behind him rebelliousness spreads like a wild, uncontrolled fire.” [Risaalah Tarjumaan Qur`aan, vol.29, no. 4, page 5]
b). “Hadhrat Dawood (alaihi salaam) was influenced by the general Israeeli society‟s custom during his era and asked Urya to issue a Talaaq.” [Tafheemaat, Part 2, page 42, second edition]
c). “There was base and carnal desire in the act of Hadhrat Dawood (alaihi salaam) and there was inappropriate usage and abuse in his authority. It was an act which did not suit any consenting person in the government.” [Tafheemul Qur`aan, part 4, Surah Swaad, page 327]
d). Regarding Hadhrat Nooh (alaihi salaam) he states: “Sometimes a delicate and natural occasions arises for a Nabi, even such lofty and honoured humans are prone to give in to their human weaknesses. But when Allaah Ta`ala gave him a warning that the son who left the Haqq and took to Baatil, understand him to be yours purely for this reason that he was born from your back. It was the result of ignorance. He then immediately disregarded this wound in his heart.” [Ibid]
e). Regarding the statement of Hadhrat Yusuf (alaihi salaam): “Appoint me as treasurer of the land”, Maududi states: “This was not merely a request for the post of the treasury, as some people assume, in fact, it was a desire for dictatorship. As a result of this, the position which Yusuf (alaihi salaam) achieved was very much similar to the position Mussolini had held in Italy.” [Tafheemaat, part 2, page 122]
f). “Hadhrat Yunus (alaihi salaam) was neglectful in the duty of prophethood. Presumably he left his place before time after losing his patience.” [Tafheemul Qur`aan, Part.2 Surah Yunus, footnote 312, 313]
It is possible that according to Moulana Maududi and his followers, phrases such as “an impatient conqueror”, “base and carnal desire”, “inappropriate usage and abuse in his authority”, “prone to give in to their human weaknesses”, “It was the result of ignorance”, “neglectful in the duty of prophethood” and “dictatorship” do not have any disrespectful connotation, hence, he finds the use of such phrases for the Messengers as acceptable. This judgement can be decided in 2 ways one is that if such words are used for Moulana Maududi himself or for any of his followers, would they feel hurt? For example, if it is stated that Moulana is a dictator, a Hitler or a Mussolini of his time, he acts according to his carnal desires, he is overcome by the emotions of ignorance, he is abusing his authority and he has been deficient in fulfilling his responsibility, etc. etc., then, I am certain, no follower of Moulana will ever tolerate these “arraignments”. If these words are deemed derogatory and disrespectful when used in relation to Moulana, then let us be fair, how can they ever possibly be suitable for the lofty status of the Ambiyaa.
Listen to another statement of a similar nature:
“Here you should understand the reality of the human weakness that was apparent of Adam (alaihi salaam). A spontaneous emotion caused by satanic encouragement made him negligent. As soon as his self-control languished he fell from the lofty pedestal of obedience into the pit of sin.” [Tafheemul Qur`aan, page 133, vol. 3]
If the name of Hadhrat Adam (alaihi salaam) is substituted in this text by Moulana Maududi‟s name, then I feel that there will be complaints in his circle and a storm of protest will erupt in Pakistan. From this it can be realized that this statement is impolite and insulting.
Concerning one of the holy wives of Nabi (sallAllaahu alaihi wasallam) he says: “She became a little bold in opposition to Nabi (sallAllaahu alaihi wasallam) and began abusing him.” [Haft Roza Asia Lahore, 19th November 1976]
Maududi has made this statement regarding Nabi‟s (sallAllaahu alaihi wasallam) wife, but I regard it more insulting to Nabi (sallAllaahu alaihi wasallam) than to his wife. It is obvious that the respected wife of Moulana is not more disciplined or holier than the wife of Nabi (sallAllaahu alaihi wasallam). If any of his followers has to comment that Moulana‟s wife speaks out of turn in his presence, then Moulana will regard this statement as insulting and humiliating. Therefore I cannot understand how a statement which is regarded as irreverent for Moulana could not be offensive for Nabi (sallAllaahu alaihi wasallam) and his wives.
In short, are such phrases which emanate from Maududi‟s pen, disrespectful to the Ambiyaa (alaihimus salaam) or not? One way of deducing this, as has been explained above, is that if these words are used for Moulana and cause discomfort to his followers, then it should be accepted that they are also disrespectful for the Ambiyaa (alaihimus salaam), and hurt the feelings of those who believe in and accept prophethood.
The second method of deducing this is to investigate whether these statements, when used in Urdu, constitute a derogatory connotation or not? After testing these two standards, it can be concluded that these words are disrespectful, hence the Moulana should abstain from its usage. In fact, he should make Tawbah. Because disrespect for the Ambiyaa (alaihi salaam) is a sign of losing one‟s Imaan.