From: shahid@vast.unsw.edu.au (Shahid Masud (Supr. Rigby))
Subject: Mawdudi & Qadiyanis (II)
Organization: Universtity of New South Wales, Sydney, Australia
Date: Thu, 9 Apr 1992 09:58:47 GMT

Dear Readers,
Assalamoalaikum,
This is the second  part of the  essay "The Problem of Qadiyanism" by 
Maulana Mawdudi. I'll post the rest  of the article as soon as possible.
Wassalam,
Shahid Masud

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               "THE PROBLEM OF QADIYANISM" (Part II)
	        =========================
                (Syed Abu'l Ala' Mawdudi)

The problem being so, it is unreasonable that Qadiyanis remain a part of
the Muslim community.  It is not necessary that their independence
should be legally enacted since  this had been a fact during the last
fifty years.

By  their attitude, Qadiyanis have proved what was difficult to prove
before this time concerning the  wisdom and practical benefits of the
cessation of Allah's messages. In the past one used to wonder why
Allah's revelation and  inspiration and Apostles cease to come.

Nowadays, experience has proved the great wisdom and beautiful benefits
of this good favour from Allah. The belief that Mohammad was the last
prophet united all monotheists in following only one  prophet, and thus
endowed them with what strengthened and  ensured their unity and
interactions.  The revewals of a doctrine by many prophets separate the
nation into many  communities.  If we expedl Qadiyanis none will dare to
rise among us and pretend a  new message to destroy  our unity and
solidarity. But if we overlook Qadiyanism we will help and encourage
many pretenders to rise and feign, and thuss we participate in harming
Muslim solidarity. And if we neglect this danger, our example will be
followed by our sons, and thus the destruction will not stop and  our
society will face a new kind of danger  everyday; dangers which split
the Muslim nation. 

This is our true argument on which we base our demands of making
Qadiyanis a minority which has the rights of any non-Muslims minority.
In fact, the argument that reaches home is with us and no other
reasonable argument can be brought against our demand. Those who oppose
our demand want to divert people from it with pretexts and objections
that have nothing to do with the matter under question. They  say, for
instance, that various Muslim  groups are still charging each other with
disbelief. And if we go on separating group after another the nation
will vanish. Moreover, they say there are independent Muslim sects, as
Qadiyanism, though they do not differ with Muslims in doctrines. Thus
they ask us whether we still intend  to  break relations with them or
wheteher  we chose to treat Qadiyanis a  such out of hatred and wrath.

Many others were decieved by Qadiyanis' call to Islam. "Qadiyanis are
defending Islam against Christian and Ariyan attacks, and spreading it
all  over the world so, it is right to treat them as you do"  they used
to say. But we are going to discuss each of these points to answer any
possible question.

1. It is lamentable true that Muslims' various groups are still charging
each other with disbelief but it is wrong to make this a pretext for
Qadiyanism as a true Muslim sect; that is because:
  a) It is unreasonable to give examples  of bad charges and judge that
  any charge is  unacceptable, and that charging anyone with disbelief
  is not right. Infact, it is as wrong to charge people with disbelief
  for trivial differences as to  accept clear and certified deviations
  from the fundamental principles of Islam. Those who conclude from
  false charges against some scholars that all kinds of charges are  not
  right are requested to answer wheteher a Muslim remains a believer if
  he pretends  to be God or a prophet, or if he deviates from Islam's
  fundamental doctrines. 
  b) Muslim groups and sects whose charges against each other are being
  utilized held a conference in Karachi and agreed on the fundamental
  principles of the Muslim state. They agreed on the same principles
  because each considers the other a Muslim group or sect. None of them
  charged the other of being out of pale though there were minor
  differences among them. Thus to think  that separating Qadiyanism from
  the Muslim nation will be a cause for separating many others is an
  illusion.
  c) The Muslim nation's charge of Qadiyanis with disbelief is unlike
  any charge against others. Qadiyanis falsely pretended  the existence
  of a new prophet who considers those who believe in him a  separate
  nation and those who do not as disbelievers. Thus all Qadiyanis agree
  on charging Muslims with rejection  of faith, and Muslims have judged
  Qadiyanis as disbelievers, too.  

Thus it becomes quite clear that this is a fundamental difference that
cannot be considered as trivial as minor differences  - among various
Muslim sects.

2. No doubt there are some sects other than Qadiyani who have withstood
Muslims and broken their relationship with them, and  organized their
sects independently, but the wrong these have done is quite different
from that done by Qadiyanis in many respects.
  a) These sects have completely separated themselves from the Muslim
  nation to the extent that they have become  like slag lying by the
  road which is neither harmful nor harmed. Their existence is bearable.
  Qadiyanis mix with Muslims, pretending to believe in their doctrines,
  discuss them with others, and to argue in the name of Islam seeding,
  in fact, to split members off the Muslim community and win them to
  their side.  A great tumult, disgraceful disunity, and oppressive
  occupations befell Muslims from Qadiyanis agency to foreign countries.
  For this and many other reasons we cannot abide with them. 
  b) The sects that have differences with the Muslim community are
  judged by Islamic jurisprudence. It decides whether their private
  beliefs drive them out of pale. And even if we suppose that they are
  not followers of Islam, their beliefs will not endanger Muslims and
  will not cause any social, economic, and political problems. But
  Qadiyanis' fabrication do enganger the faith of hundereds of thousands
  of Muslims and  cause a social problem in every Muslim family that is
  influenced by them to the extent that husband forsakes his wife, and
  father abandoms his son, and an enmity rises between two brothers.
  Moreover, other non-Qadiyani sects do not have any political trends
  that can be  considered a danger ot our national life. Qadiyanis do
  have some dangerous political tendencies that cannot be overlooked.

  Qadiyanis were quite certain that in an independent free Muslim
  society, a pretended message could not grow up or achieve its aims.
  They know that the Muslim nation abhors such pretenses as these which
  disperse Muslims, destroy Islamic laws, and split Muslim society. 

  Being aware of the attitude of the prophet's companions towards
  pretenders of holy messages, and of the fact that whenever Muslims
  take power in any country they will never admit new and false
  pretenses, Qadiyanis chose to connect themselves with disbeliever
  government because under no other shelter they can destroy Islam by
  feigning it.

  They have made the Muslim nation their prey since they call to their
  doctrines in the name of Islam. They know so well that it is in their
  interest to support foreign occupation because it suffocates Muslims
  and helps them to achieve gains and to destroy Islam. An independent
  and free Muslim nation is a hateful unfruitful land which they abhor
  greatly. 

  We can quote many texts taken from Mirza Ghulam Ahmad's assertions
  and from his followers' declarations, but it suffices us to quote some
  and without commentry.

  --"The English Government has  bountifully rewarded, helped, and
  favoured us to the extent that if we leave this country neither Mecca,
  nor Istanbul would shelter us. So how came you to doubt its goodness".
  (Ahmadiyan Talks, vol 1 pp.146)

  --"I am unable to perform  what I wish in Mecca, Medina, Domascus,
  Persia, Kabul or Rome except under this government's protection for
  whose glory and victory I do pray God".  (Conveying the Message by
  Mirza Ghulam Ahmad, vol VI pp. 69)


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Organization: Physics, Carnegie Mellon, Pittsburgh, PA