Wednesday, November 16, 2005

Jamat Unmasked

Jamat Unmasked: The True Colour of a Fundamentalist Party
Published in April, 2001, NCRS, Dhaka, Bangladesh

This is one of the original books about Jamati Islami in Bangladesh. People who get confused and oblivious about Jamatis' role in fundamentalism and islamic militancy in Bangladesh, this book is a must read:

"Jamati Islami or Jamate Islami Bangladesh is known as the communal, fundamentalist part not only in this Bangladesh but also all over the Indo-Pak subcontinent. This party is know in India for its sycophancy of the nasara English. At the beginning of the independence of Pakistan it was Known as the ‘Anti –Pakistan and Now it is familiar as the associate of the pro –Moududi Pakistani military ruler. This part is familiar in Bangladesh as the anti-independence and anti-liberation forces, as well as the port of the organizers of the killer Albadar, Rajakar, Al-Shams i.e the accomplices of brutal Pakistani Army in 1971.

The Jamati claims itself as the flag carrier of Islam. This party presents such Moududi style analyses and explanations of Hadith, which are not only misleading but also terribly harmful for the Islam and the Muslims. Therefore, it is essential to reveal the real identity of Jamat and its actual characteristics.

The Identity of Jamat:
Jamate Islami is based absolutely on the discarded thoughts and ideas of Moududi. In other words, it can be said that in order to protect the interest of the vested interest group, Moududi formed Jamate Islami Hind Party on 26th August of 1941 by propagating his rejected thoughts and ideas in the name of Islam. Though Moududi is called Moulana, he never expressed his educational qualification. Actually, no evidence is traceable to justify as a Moulana. However, so far it is know that at the early stage of his life he was involved with a newspaper. At one stage he moved to Hyderabad. There under the patronization of Nizam who was an enthusiastic fan of the English, he published a periodical titled Tarjamanul Quran’. At one stage, he could come in favour of the then colonial rulers through the Muslim bureaucrats who were sycophants of the British. He was placed at Pathan cote of Punjab under the supervision of a retired Sub-Divisional Officer (SDO). He started his activities from this place to promote the causes of British through the ‘Tarjamal Quran’. He used to abuse both the Congress and the Muslim League in harsh languages. Even the community of religious scholars of this sub-continent were not spared from his vituperation. On the other hand, to promote the British in the undivided India, he said ‘if your enmity with the English is as because that he is an English, came here from six thousand miles away, not the inhabitants of our country, then your enmity is not Islamic enmity, that will be enmity of ignorance.’ (Siasi Kashmakash---- Moududi).

Thus Moulana Moududi and his party, Jamate Islam were engaged in sycophancy of British colonial power until the partition of India in 1947. He came to Lahore after the independence of Pakistan and founded the Jamate Islam Pakistan. At that time, Moududi and his Jamate Islami faced harsh criticism for anti-Pakistan role. However, under the situation, Moududi pretended to have forgotten his past role absolutely.

On arrival in Pakistan, Moududi and his part Jamate Islam took side of the vested interest group of Pakistan. Bangladesh Jamate Islam also followed that principle of their guru Moulana Moududi. The role of Jamate Islam in Bangladesh war of Independence is not unknown to all. The followers of Jamate expressed their armed support by organizing Rajakar, Albadar during the War of Liberation. They also used the holy Islam as an instrument. They used to make propaganda that Islam would not exist if Pakistan doesn’t survive. India would take over this country. Bangladesh have become independent in spite of the anti-Bangladesh role of Jamate. There is Islam, and there will always remain Islam in this country. India has not taken over this country.

The ordinary agents, who used the holy religion for politics and as an instrument of exploitation, got the fight to live in Bangladesh during the rule of Bangabandhu. However, they did not get any opportunity to be rehabilitated politically. The anti-Independence and anti-liberation communal parties were declared prohibited. However, the Pakistan-style politics were introduced again after the brutal assassination of Bangabandhu on 15 August 1975 by the conspiracy of the imperialist forces and their agents in this country.

The military government of General Zia proclaimed an Ordinance in January 1976 enabling the Rajakars, Albadars and other similar anti-liberation elements to come out from the prisons in spite of their accused involvement in killing, rape, arson, plundering etc. Thousands of Rajakars and Albadars were set free to move around boastfully in different places of the country including cities, towns, villages, business centers etc. The unfortunate parents, widows and children of the martyred intellectuals and freedom fighters had nothing to do except shedding their tears silently. But ‘freedom fighter` Ziaur Rahman, the protagonist of these events, who was inordinately powerful at that time, did not remember at all the supreme sacrifice of the freedom fighters during the war of liberation. He did no try to realize what would be the reaction of the martyred families of the accomplices of Pakistani forces and killers of freedom fighters and the intellectuals were set free.

Actually, General Zia had no time to think of those matters. Then he was busy with forming a part with the help of anti-liberation elements. He did not hesitate a little to rehabilitate the identified anti-liberation elements like Shah Aziz and Abdul Alim in the council of Ministers.

Whatever it is, the ‘Political Party Ordinance’ was proclaimed in August 1976. The anti-liberation parties took advantage of this Ordinance to get recognition of the military government. Golam Azam, the disciple of Moududi and the associate of Pakistani hanadar forces, entered Bangladesh carrying Pakistani passport as a citizen of Pakistan. He entered Bangladesh with visa for three months on the plea of visiting his ailing mother. The government of Zia granted Golam Azam to visit Bangladesh. Later, under a clandestine contract with Zia, he started residing in Bangladesh permanently.

Jamati Islami Bangladesh was floated first in Dhaka on 25, 26 and 27 May of 1979. Golam Azam was secretly elected Amir on condition of gaining citizenship. While, Abbas Ali Khan was openly made temporary Amir and Moulana Yusuf, the Secretary General. Golam Azam emerged openly as the Amir of Jamat during the time of BNP in 1992 disregarding the tumultuous movement all over the country. The BNP government instated a case of treason against the 24 persons who had been at the forefront of the movement under the leadership of Jahanara Imam demanding legal proceeding against the war criminals of 71 including Goalam Azam. However, Golam Azam was rather rewarded with the citizenship. He stood aside from the position of Amir of Jamat in November 2000. Matiur Rahman Nazami, the chief of anti-liberation Albadar force, constituted during the liberation war, has been made Amir of the Party now.

If the politics of Jamate over the last 60 years is reviewed, it will become evident that this part never stood away from their principle of hypocrisy, opportunism and sabotage to protect the vested interest in the name of religion. Of course, sometimes with destructive design, they pretended themselves to be involved in the movement of people’s demand.

Jamate Islam’s Love of Democracy:
Jamate Islami now speaks in strong voice about democracy. In short, the have been pretending as the initiator for democracy. But it is to be thought of, when did Jamat turn an admirer of democracy, or whether their claim in this respect is at all correct. A change was noted in Moududi during the first half of 1955. The democracy, which had so long been unrealistic, illegal and cursed from the point of view of his Islam, began to get different meanings by him at that time. He started describing democracy as legal, essence of Islam and to be followed by the whole nation. Moududi always worked against democracy through his writings, speeches and statements from 1933 to until he was put in prison in 1953. He gave analysis and explanation to justify that Islam and democracy are absolutely in contradiction.

He said, “All the democratic systems accepted now, are absolutely contradictory to the tenets of Islam. (Tarjamanul Quran, December 1935). “I speak unto them (Muslims) clearly, the irreligious (secular) national democracy is absolutely in contradiction with your religion and faith. If you bow down before it, then that will mean showing back to the Quran. Establishment and preservation of that will mean treachery with own prophet. Standing to raise the flag of that, would mean declaration of revolt against own God.” (Jamate Islami Ki Daowat---- Moududi).

“The Jamats, which manifest themselves with the powerful ideals and verdant complete (Ijtemae) philosophy, are always in the minority. In spite of their minority, they rule the big vast majority. The Fascist part of Musolini had only four hundred thousand members and when hey were on march to Rome the number stood at three hundred thousands. But this minority swept over forty five million Italians. This was the case with Nazi Party of Germany as well. An well-organized strong party can come in power only by dint of faith and discipline. It does not matter eve if the ratio of their members with the inhabitants of the country is not one for a thousand.” (Siasi Kashmakash---Moududi).

Thus the soft feelings and allegiance of Jamat to Fascism have been expressed. Fascism gradually turned into the ideal of Jamate indeed. “I am not a supporter of the ideology---government of the people, by the people, for the people’ (Siasi Kashmakash---Moududi). This is why I say, it is haram to become a member of and caste vote for the council and parliaments which based on the democratic principles of present time.” (Rassayel and Massayel—Moududi).

Moulana Moududi at one time says democracy is the essence of he Quran and Sunnah, while at other time says democracy is absolutely in contradiction with Islami ideology. Democracy is in contradiction with the religion and faith of the Muslims. Bowing down before the democracy is nothing but showing the back to the Quran. Participation in establishing democracy and its preservation means betraying with the prophet. Declaring revolt against the God. The essence of Islam is always in fight with that of democracy. Islam and democracy cannot compromise mutually on any matter. Moulana emphasizes on the views of majority on one hand, while on the other hand says, the general people are ignorant. What can be a more glaring example of using Islam as an instrument for cauterization of self-interest? Actually the political technique of Jamate Islam is to speak according to the suitability of situations. Jamate Islam has been following the same technique in Bangladesh as well.

The Views of Jamate about the Rights of Women:
Jamate always publicizes that their ultimate objective is to establish Islamic social system in the country; but it will not be an exaggeration if it is said that there is no conformity between heir publicity and the deeds. In fact the have no principles. The can assume any color as and when necessary. However, one thing is always remarkable in all their deeds, which is, the always put the mask of Islam on their face. They never put this mask off. They always try to triumph in disguise of the so-called religion. You have already seen a number of evidences in support of our this claim. Another example of this sort, is the presidential election of Pakistan in 1965. The role that the played in favour of the female candidate for the head of State, exceeded all the previous records. Until a few days before the election of Pakistan in 1965, Moulana Moududi said in a number of his explanations-analyses that, bringing the womenfolk in politics, giving them the rights to become members of Legislative Assembly, even their appointment in any responsible government position, are against the principles of Islam. Headed, it was nothing but following the western world blindly.

Moududi always tried to pas his personal opinions as the rules of he Quran. According to him, “giving the women the right to become members of Legislative Assembly means following the western nations blindly. The principles of Ilam do not permit that at all. The politics of Islam and the administrative reponsibilites of the country lie only on the men. These responsibilities are beyond the boundary of women’s domain of activities.” (Dasturi Tajabiz – Moududi).

He has presented a self-styled explanation of the holly Quran, to say “ Is there any scope to say, after the clear instruction of the holy Quran, that Muslim women will become the members of Council and Parliament? Will remain bus in social activities outside their homes. Will work wih the men in government offices, will learn a colleges with the boys, perform the responsibilities of nursing at the hospitals for the male, will be used for pleasing the passengers in airplanes and railcars, and will go to America-England for education?” But though Jamate did not change their anti-women attitude for the sake of their political interest, the never hesitated to present suitable new explanations about the role of women.

He Combined Opposition Parties (COP) nominated Ms Fatema Jinnah as the candidate in the Presidential election of 1965. Jamate Islam and Moulana Moududi, driven by their greed for grabbing the share of power as the members of COP, set aside their explanations and fatwas of the past, and presented new ones in the name of holy Quran to support Ms Fatema Jinnah i.e. in favour of the political rights of women and their becoming the head of states. Moududi and Jamate Islam issued a lot of statements to different newspapers in support of Ms Fatema Jinnah.

The Anti-Independence activities of Jamatee:
The actual purpose of Jamate Islami was nakedly expressed when the Pak occupation forces started the planned killing of weaponless Bangalis on the black night of 25th March in 1971. Golam Azam, under the leadership of notorious Nural Amin, met the blood thirst General Tikkha Khan at the first opportunity on April 4 and ‘assured him of heir full cooperation in restoring total normalcy in the entire province immediately’. Golam Azam met Tikkha Khan again separately tow days later on April 6. During that meeting, Golam Azam identified, like other sycophants, the liberation struggle as the Indian interference and infiltration. He said, “the patriots of the province will help the armed forces to demolish this ill motive of India.” (The Daily Pakistan, 7 April, ’71)

Jamate Islam played the principle role in constituting the ‘Peace Committee’ on April 10 with the end to extend cooperation in the brutal process of nipping the Independence War of Bangladesh in the bud. Later, the Amir of East Pakistan Jamate Islam, Golam Azam was nominated as the number three member of the provincial Peace Committee. Khwaja Khoyerudding of Muslim League was the Convenor. (The Daily Pakistan, 17 April, ’71).

The Peace Committee started their anti-liberation activities in April everywhere in Bangladesh at war. Jamate Islame took over the lead of those activities at the district and sub-divisional levels. The sycophants of Jamate would guide the Pak military forces in different places of the villages. They would plunder the cattle and assets, set the houses of freedom fighters on fire and assist in humiliating the women. During the war of Independence, Jamate Islam attuned their activities to butcher Tikkha Khan. On August 14, at a symposium organized at Curzon Hall of University of Dhaka, to mark the Independence Day of Pakistan, Golam Azam said, “but thousands of enemies have been created within Pakistan his time. So, the crisis of this time is hard. Because the in-house enemies are more dangerous than the external enemies.”

It is understandable from the statement given four days later, how much fed up Golam Azam became with the freedom fighters. On August 18, he said in Lahore, “India has been helping the miscreants (the Pakistani rulers termed the freedom fighters of ’71 as miscreants). Therefore, Pakistan should attack India without any delay and occupy Assam.” On August 23, Golam Azam said in Lahore about the war of independence, “What has been happening in east Pakistan is the result of conspiracy of India and its spies. The strength of Islam can only save the country from being divided.”

On August 31, Golam Azam expressed at a press conference in Hydrabad, the demand of fresh election to the seas in National Assembly and Provincial Assembly. In this respect, Golam Azam said, “most of the 88 members elected with nomination from the banned Awami League and declared by the government as standing, are not present in Pakistan.” He said, “the most essential need of the present time is to strengthen the hands of the patriotic and Islamic people. Those people have been ring expensively to control the situation in East Pakistan. They have also been providing fll cooperation to the administration and the army to suppress the rebels and the anti-stae activities of the ‘miscreants’. Extolling the role of army in saving the countr from being fallen apart, Professor Golam Azam Said, ‘situation in East Pakistan is quickly becoming normal’. The following day, Golam Azam demanded a ban on all he separatist political parties of East Pakistan and punishment to their leaders.

Golam Azam further said, “no good Muslims can be the supporters of so-called ‘Bangladesh movement’. He further added, the like-minded and the patriotic people have been working together to demolish the separatists in East Pakistan.

Sensing the inevitable defeat of Pakistan, Golam Azam left Dhaka on November 22, 1971 for West Pakistan leaving behind his friends and allies amidst danger. He was able to enter Bangladesh seven years after that on 11 July 1978.

On November 27, Golam Azam said in Rawalpindi, “the majority people of East Pakistan will fight against India until there is an end, and the will never allow the Indians to occupy an inch of their holy motherland. The last news about Golam Azam was published on December 2 and 3. APP news from Lahore said, on return to Lahore after a meeting with Yahia Khan on December 1 in Rawalpindi, Golam Azam said, “people of East Pakistan never wanted support of Ms Indira Gandhi to their demand.” In reply to a question, Professor Golam Azam said, “Jehad should be declared against India immediately for the sake of the existence of Pakistan.”

It can be said with certainty on the basis of the information and events presented so long that, Jamate Islam did not only take stand in the opposition on the point of liberation struggle of Bangladesh, but also tried comprehensively o destroy it for good.

The Jamates proceeded with horrible programmes to eliminate the Bangali nation. With this end in view, the formed the Jajakar and Badar forces, joined in Peace Committee and provided unqualified support and cooperation to the barbarous army of Pakistan. Their well-planned programmes to kill the intelligentsia and educated Bangalis as well as their attempt to change radically the education system by utilizing the opportunity of being a Minister had also evolved from this point of view. The Jamate Islami in the name of Islam and Muslim nationalism, took arrogant steps during the war of liberation to materialize the process of transforming Bangladesh into a permanently fallen region for exploitation and administration, which came down from the time of the creation of Pakistan. The objective of all the arrangements of Jamates was to eliminate the ethnic identity of Bangalis.

The Rajakar, Al-Badar Forces :
At the same time, the Jamate Islami formed the Rajakar Force to make the all out anti-independence actitivies through the Peace Committee. Jamat leader Moulana A. K. M Ysuf formd the first group of Rajakar force with 96 Jamat workers at the Ansar Camp of Khanjahan Ali Road of Khulna in May 71. This armed force of Jamate Islam worked not only as the sycophants of brutal Pakistani forces in creating terrorism, oppression and killing during the war of Independence, but in most cases their oppression also caused much more harm and destruction. Not a single family in the invaded Bangladesh is found which had not fallen victim of oppression, plundering and killing of this Rajakar.

Pakistani military janta made the Rajakar forces, formed b the initiative of Jamate Islam, a para-military force within a few days. Official arrangement was taken for a three to four-week training for the Rajakars, so that the could help the Pak military forces effectively against the freedom fighters. They were usually armed with 303 rifles. The Rajakars also got official recognition for their ‘patriotism`. General Neazi during his tour of Sylhet on July 8, 1971 appreciated the Rajakars for their successful fight against the ‘destructive activities of he miscreants’. Governor Tikkha Khan, on August 11 in same tune said in Rangpur, “the Rajakar has been playing necessary role by watching the bridges and culverts, and protecting the own respective areas in the face of the attack of miscreants.” On September 16, General Neazi while inspecting the on the training Rajakars at Chittagong, appreciated their morale and enthusiasm.

Jamate Islami also attuned to their voice o the views of Pak army on the issue of Rajakar. At a press conference in Karachi, on September 1, Golam Azam also referred to the activities of Rajakar as very good.

On September 25, at a congregation of Jamate at hotel Ampire in Dhaka, Golam Azam attempted in justify the participation of Jamae Islami in Peace Committee and the Rajakar force. In this respect, he referred to the existence of Pakistan and said the workers of Jamate Islam do no agree to accept Bangali nationalism by sacrificing the ideologies of Muslim nationalism.” Golam Azam said, “the workers of Jamate have made the enemies of Pakistan to understand by embracing the martyrdom that, the are prepared to embrace death, but they will never accept division of Pakisan into parts.” Golam Azam futher added, most of the several thousands of people whole were martyred even after the entire province had come under the control of military, are workers of Jamate.” (ibid, 26 September, 71).

Moulana Yusuf, the founding leader of the Rajakar, on October 11 at a Rajakar congregation in the Khulna district school auditorium, extolled the role of Rajakar for ‘their performance in suppressing the activities of the miscreants and Indian insurgents.’ (ibid, October, 71)

Another attempt of the Jamate Islami to finish off the war of Independence, was creation of the armed killing force known as Albadar. The Albadar was founded at Jamalpur at the end of April. ‘The Albadar’ would be guided in collusion with the Pak occupation forces under the total supervision of Jamate Islami.

The Albadar was under the absolute command of Golam Azam. The present Amir of Jamate Islami, Matiur Rahman Nizami (Chief of Albadar in all-over Pakistan), Ali Ahsan Muhammad Mujahid (provincial Chief), Mir Kashem Ali (the third leader) and central Publicity Secretary Mohammad Mamruzzaman (Chief organizer) were openly in leadership positions of the Albadar.

The Daily Sangram, the mouthpiece of Jamate Islami also stimulated the Albadar at that time. In a report titled ‘Albadar’, The Sangram wrote on September 14, “Albadar is a name! A wonder! Albadar is a commitment! Where there is the so-called freedom fighter, there is the Albadar. Where there is the miscreant, there is the Albadar. Albadar is the Ajrail (angel of death) in presence to the Indian spies or the miscreants.”

Badar Bahini Chief Matiur Rahman Nizami Said on 23 September in a rally of Badar Bahini Camp situated in Dhaka Alia Madrasa, “Only those who love Islam also love Pakistan. We have to make all out efforts so that our political intellectuals do not forget this discovered truth.”

Being imbued with the success of the day of Badar, Badar Bahini Chief Matiur Rahman Nizami wrote in the November 4 issue of the Daily Sangram, “Insha Allah we will see the qualities of Badar fighters that we have discussed so far, in the personalities of young mujahids of the Albadar, … That day is not far away when the youths of the Albadarwill hoist the flag of victory of Islam in the whole world by defeating Hindu forces and destroying Hindustan fighting alongside our armed forces.

A gruesome picture of cruelty of Badar Bahini was depicted by hundreds of reports published in different new papers immediate after independence. That picture is thousand times more horrifying than Gestapo of Hitler, Maili of Vietnam or massacre of the Palestinians in the Sabra Satila camp in Lebanon.

Anti-Bangladesh Campaign:
The other accomplices of Jamat, Razakar, Al-badar, Al-shams and Pak invading forces went in hiding after Bangladesh had become independent. Many went out of the country. “The East Pakistan Recover Committee” under the leadership of Jamat leader Professor Golam Azam was constituted in lahore in January of 1972. The committee led a week long so called East Pakistan Recover Movement by holding processions, meetings and other programmes. Golam Azam left Pakistan with a Pakistani Passport in 1972 in order to give extensiveness to anti-Bangladesh movement. He, was leader of East Pakistan Recover Movement, built up strong anti-Bangladesh sentiment in the Muslim countries of the Middle-East until March, 73. He appealed for help by spreading ridiculous and religiously sensational speech’s like, “the Hindus have occupied East Pakistan, the Muslims are being killed and persecuted there, the mosques are being converted into temples etc.” A huge amount of money was collected under the process and there is allegation against him of misappropriation of a big chunk of such collected money.

Such activity of enraged Golam Azam got greater force after the cancellation of his citizenship on April 22, 1973. He went to London in that ver month. With that, the headquarters of East Pakistan Recovery Committee also stood established in London. His activities continued until 1977. It was learnt that after liberation of Bangladesh, Golam Azam collected a subscription to the tune of 45 lac ryal from a country of the Middle East upon appeal for reconstruction of the ravaged mosques. Golam Azam purchased a house in Manchester of the united Kingdom by a portion of that money. Apart from living a luxurious life abroad, Golam Azam raised a huge personal fund by collecting money from different success. He kept his authority over Jamat intact by dint of that money.

Killing of Intellectuals, Armed Activities and Terrorism:
The Jamat is a merciless fascist circle. There are innumerable instances of fascism in 60 year’s history of the Jamat. Though it is preached that Islam is the ideal of the Party, the slightest proof the broadness, magnitude and tolerance of Islam, the great religion of peace, have never been witnessed in its activities, especially while facing the political opponents. The opponent forces, whether the are Muslims or non-muslims, are termed ‘kafirs’ (non-believers) by Jamat.

Golam Azam is one of the main architects of the killing of the intellectual. Golam Azam placed a blue print of intellectuals killing in the early part of September of 1971 in a meeting with Rao Farman Ali. As per that blue-print, subsequently the intellectuals were brutally killed in December. The documents found available after the independence relating to killing of intellectuals contained clear directive that, “it may not be possible to save East Pakistan. However, one job must be done, all intellectuals, engineers, doctors, scientists living here will have to be finished off for ever, so that the can not run the country if Pakistan is defeated.” Golam Azam directed his party cadres, Razakars, Al-Badars, Al-Shams to execute the blueprint. Areas of such responsibilities were also allocated.

The Jamat was declared banned in Bangladesh after independence. After remaining in hiding for sometime, the Jamatees soon got recognized. They kept the arms received in 1971 concealed, and were awaiting a chance. The Jamat appeared in public with patronization of the military ruler General Zia, at one stage of the political changeover that took place through assassination of the Father of the Nation, Bangabandhu Sheikh Mujibur Rahman and his family on 15 August 1975. But their fascist destructive activities did not change a little even in independent Bangladesh. The are cutting the veins of hands and legs of the opponents and killing them. The have killed many people all over the country in the past. On July 12, 2000, the terrorists of the Jamat-Shibir killed 8 people in Chittagong, including 6 Students League leaders. Dalim, a ferocious cadre of Jamat-Shibir of the Cox’s Bazar district, was recently arrested by police. While in police remand, he confessed that he spent crores of taka earned illegally for the Jamat-Shibir organization. Jamat-Shibir extended active cooperation to him to impart armed training and raise a cadre force. Everybody in the Dalim Bahini is trained with arms operation. They have raised a number of organizations named ‘Rangs.’ (Ajker Kagoz, 18 November, 2000).

A sensational report about Jamat-Shibir was published in the November 27 last issue of the Daily Janakantha. It has been said, in the report that a sensational report was placed before the top level of the government about the secret activities of the armed cadre organization, Islami Chatra Shibir of Fundamentalist Jamat. The report has disclosed many worrying informations including the clandestine camp for the armed training of the Shibir cadres, use of government arms, connection of getting the arms, and direct connection with the foreign armed groups. The report has also provided information and evidences forever incident. This elaborate report has also disclosed the present and future plans for the appointment of Jamat cadres in different important organizations of the administration.

A special department of a government organization has prepared this eight-page report after a long investigation. The report has furnished evidences for every incident. The report has stated that the largest camp of the Shibir in the country is situated in Chittagong and South Chittagong. The countrywide extensive activities are guided from there.

The Shibir has close contact with an organization named RSO or Rohinga Solidarity Organization of Maynmar. This RSO has connection with an armed group named Arakan Army of Myanmar.

Infantry training is imparted to Shibir cadres in Soabil Hill of Fatikchari Upazila of Chittagong. Refresher courses are also conducted. Before making the armed cadre, the Shibir members are tactfully inducted in the Bangladesh National Cadet Corps (BNCC). Arrangements are also made to dispatch them to different camps. The report further stated that such opportunity of using government arms is being exploited as the initial opportunity for knowing about the arms and learning about their uses.

The Islami Bank Foundation Legal Aid Committee, an organization of the Islami Bank, extends financial assistance when workers and cadres of Shibir are implicated in an cases. Again, ‘Baitulmal’ is there to collect subscription form the workers.

Blood donating group is kept ready to meet a situation when a member man require blood on emergency basis. There is a list of their names, addresses, locations and blood groups. The report has also furnished a list of names of such enlisted blood donators.

The report also depicts how efforts are underway to recruit the Shibir supporters in different important professions including Bangladesh Military Academy (BMA) long course and the police. In recent times, an organization named the Forum of Engineers and Architects has been founded at the initiative of the Shibir. The main objective of this organization is to bring the posts of office bearers of the Institute of Engineers of Bangladesh under the control. The report has disclosed the list of the Board of Directors consisting of 21 Engineers of the Chittagong centre of the Form of Engineers and Architects.

The report has also furnished a detailed picture of how the organize induction of members, capture of mosques, establishment of mess-coaching centres, publication of yearly guides and establishment of their own libraries. At last, Shibir has undertaken a plan to build an organization among the non-Muslims in Indian BJP style.

The report has also referred to different stages of the selection of membership. A person is at first recruited in the Shibir as well –wisher followed by active well-wisher, supporter, active supporter, worker, active worker, friend, active friend and finally a member. Friends Management Committee is set up with active friends. Own sentry is always posted on guard during the meeting of Friends Management Committee. The Shibir has also a religious teaching group, who impart political education to the workers. Shibir has recently expanded its NGO activities. Shibir funs NGOs in local and foreign titles in order to bring common people in their fold.

Moududi’s Audacity about Prophet:
Moududi has made many audacious comments about prophets, followers of prophets, Imams and Muslim scholars. We are mentioning here a few extracts as instances from his different write-ups.

All Imams and Islamic scholars entertain same view about the innocence of prophets. But only Moududi expresses different view while sing, “to be innocent is not a natural virtue for the prophets. Rather Allah has strategically kept them safe from faults and deviation in order to enable them to correctly perform the responsibility of prophet-hood. Had the protection of Allah been revoked from them for a movement, the might have fallen into errors like ordinary men. Here is a subtle issue that, the Almighty Allah withdrew his protection at some times or other times, from ever prophet, allowing him to indulge in one or two sins, so that men do not identify the prophets with Allah and understand that they are also ver much human beings. “ (Tafhimat, part II, Page 43---Moududi).

Such comment of Moududi does not admit of any explanation. It is ver clear. He has expressed absolute wrong and discarded ideas in the name of Islam. He has displayed the audacity of staining the innocent character of different prophets in his bid to justify such comments. Asregards Hazarat Musa (pbuh), Moududi has said, “Before becoming a prophet, Hazarat Musa (pbuh) committed a big sin. He killed a man.” (Rasaal and Masael, Part I pgae 31-Moududi).

While interpreting an ayaat of the Holy Quran, Mr. Moududi said about Hazrat Ibrahim (A…), “Here arises another question that, on watching the star when Hazrat Ibrahim (A…) said, ‘it is m Lord’ and when watching the Sun and the Moon designated those as his Lord, then did not he subject himself to the shirak (sin of comparing with God) temporarily?” (Tafhimul Quran, Part I, P-558).

Mr. Moududi has said about Hazrat Yunus (A…) in his tafsir, “It clearly appears from a detailed analysis of the indications in the Holy Quran and the book of Yunus--- (Sahifa) that Hazrat Yunus had little lapses or negligence in discharging the responsibility of prophet hood. Probably, he became impatient and left the residence before the right time.” (ibid, Sura Yunus).

Here Mr. Moududi has charged three accusations upon Hazrat Yunus (A…). First, he neglected to discharge the responsibility of prophet hood. Secondly, he became impatient and left the residence before the time fixed by Allah. Thirdly, he did not fulfil the evidence (Huzzat) of Allah to his own community.

Mr. Moududi has compared Hazrat Yusuf (A…) with the heated dictator of the twentieth century Mussolini. He has equaled the status of Hazrat Yusuf (A…) to that of Musolini. He said, “Yusuf’s (A…) claim was not merely restricted to the prayer for the portfolio of the Ministry of Finance, as deemed by some people. That was rather for gaining the dictatorship. As a result, the status that Hazrat Yusuf (A…) achieved, was rather similar to that of the Musolini of this day.” (Tafhimat, part II, P-112).

Mr. Moududi has said about Hazrat Daud (A..), “It naturally establishes that, the deed that was done by him (HazratDaud) had somewhat the influence of his evil inclination. That also had some link to his inconsistent manner as a ruler. And that was such a deed, as was unbecoming of an upright ruler.” (Tafhimul Quran, Part IV, P-227).

Allah has stated with significance in the Holy Quran about his favour to Hazrat Daud (A..). Allah has highly praised Hazrat Daud (A..). But Mr. Moududi had shown the audacit to comment on this prophet of great honour so as to say that he (Daud), was influenced by evil propensity, and misused power. No conscientious man can help being surprised to see such discarded thoughts of Mr. Moududi.

Moududi has also criticized the Great Prophet (pbuh) in his different write-ups and has made audacious remarks about him. In the contest of discussion about Hadiths relating to Dazzal, he said, “The speeches that have been stated in the Hadith from Hazrat in this connection, were mainly his deductions (Quias). He himself was skeptic about those. He said all that not on the basis of revelations, but on surmises.” (Rasyel and Masayel, P-55-56).

Mr. Moududi has said about Hadith of Great Prophet (pbuh), “Hadith has been handed down from man to man in oral tradition. Those can at best be surmised as correct, but can not be strongly believed. And it is clear that, Allah do not like endangering people by depending on descriptions of a few people about important matters of the religion of Allah that differentiate between the believers and non-believers.” (ibid, P. 67).

Mr. Moududi has said about evaluation of the Holy Quran, “The Quran karim is enough for guidance, but not for salvation.” (Tafhimat, Part I, P-312)

From the angle of Islam, temporal wellbeing and salvation of the life hereafter is the only objective of adopting guidance or the right path. In view of Mr. Moududi, ‘The Holy Quran is sufficient for guidance, but not for salvation.’ What an audacious remark about the Holy Book of Allah! Question naturally arises from such peculiar comments of him, should then human beings follow another religious book for salvation? Are those the write-ups of Moududi? Probably he intends to mea that tactfully, though he does not dare to say that straightway.

The Status of Sahabas (followers) are after the that of prophets. The Great Prophet (pbuh) has said about them, My sahabas are like the stars. Whomsoever of them your follow, you will gain the right path.” Whereas the sahabas, praised by the Great Prophet, have not been exempted from the criticism of Moulana Moududi. He has said about them, “After the teaching and guidance of the long time, the Prophet (pbuh) used to bring them to the battle field. Though the great revolution was depicted in their mind and mentality, the sahabas used to commit mistakes repeatedly in understanding the basic significance of Jeehad (Holy War).” (Tarzamanul Quran, Rabiussani, 1357H.).

Mr. Moududi has said about the sahabas, “Many of the sahabas have described hadiths as the feel like.” (Tarzamanul Quran, 35th (edition).

“Bad habits of the era of ignorance were repeated in sahabas.” (Tafhimat, Part II, P-155).

“Sometimes mental weakness also used to prevail over the sahabas. They used to attack and abuse each other.” (Tarzamanual Quran, 3rd edition).

Mr. Moududi has written about the first Caliph of Islam Hazrat Abu Bakar (R.), “Islam has commanded man not to be influenced by passions. It is aver delicate mater. Once, a man free from passions like Hazrat Abu Bakar Siddique, and fearful of and devoted to Allah, also failed to fulfil that.” (ibid).

In the same edition of Tarzamanul Quran, Mr. Moududi has said about Hazrat Omar (R.), “The world used to bow down head before the each High, and each spiritually elevated person was used to be considered at some higher position than commoners. Sometimes, the path of abolition of the influence of such impression would become clear---, Probably, such impression of individual supremacy subdued Hazrat Omar for sometime at the time of death of the Prophet of Allah.” (ibid).

In context of the description of onslaught by the Jaheliat (the ignorant) on the Calipath of the four Caliphs, Mr. Moududi has said criticizing Hazrat Osman, “On the one hand the job was becoming increasingly harder because of the fast expansion of the Islamic State, on the other hand, Hazrat Osman, in whom was reposed the load of this tough job, was not in possession of that much capability and traits as his predecessors had. As a result of that, the Jaheiat could make way to penetrate into the Islamic social system.” (Tazdid and Ahiyae Deen, P-33).

When revenge was demanded against the assassination of Hazrat Osman (R.), Hazrat Ali (R.) the fourth Caliph said addressing the people of Maiabia, “Now the situation is out of control. This assassination will certainly be avenged in right time. But Mr. Doududi has said criticizing these words of Hazrat Ali (R.), “Do justice, had you been Maiabia, or had not been Maiabia, but an ordinary citizen of Syria, would you, in the context of stated background, consider such words of Hazrat Ali as honestly intended, than being only a pretext, hesitation hoax and denial?"”(Tazalli, December, 1957).

The religious scholars of the sub-continent are strongly critical of such comments of Moulana Moududi, but the Jamatis believe those to be true. The essays of Moududi are being propagated as correct interpretations and theology of Quran and Hadith. Such books and interpretations of the Quran are being disseminated in a planned manner among the modern educated people of the country including the students of schools, colleges, madrasas and universities. The pious people having limited knowledge of Islam are being deluded by such objectionable and showy interpretations of Moulana Moududi in the name of Islam.

The followers of Moududi describe him as the greatest Mujaddid of the world. It can not be allowed. The conscious citizenry of the country, and especially, the community of religious scholars, will have to take the pioneer role in this regard. And it’s the religious and moral duty of the community of Islamic scholars.

The Spiritualists and Devotees in the Eye of Jamat:
In the history of Islam and Muslims, imparting spiritual education or the system of peer-murids (spiritualists and devotees) based on shariat is in vogue. Islam has achieved publicity and expansion through spiritual leaders, Aolia-Darvish and Peer-Mashaekhs. Especiall in the sub-continent, they have indeed discharged this great responsibility.

But Mr. Moududi has made highly objectionable comments against this historical trend of spiritual education. He has said, “After becoming baiyat or murid, there remains no difference between the Peer and Mushrik of the tarikat or the ods of the believers in partnership.” (Tazdid and Aiyeae Din). We have mentioned earlier more than once that, Moududi has made innumerable self contradictor comments in order to use Holy Islam as a weapon to achieve selfish ends. In the name of Islam, he has termed the same subject as acceptable at one time and unacceptable at other time.

Bangladesh has now many Peer-Mashaekhs. Some of them have devotees numbering several lakhs. But though unpleasant, it is true that exception or two, none of them speak about Jamat, ‘Bibhisan the enemy at home.’ We will request the Peer-Mashaekhs of the country, you look back upon the history of past fifteen hundred years of Islam and Muslims. You will agree with us that the discarded groups (Ferkahs) masquerading the Holy Islam have done mischief to the Muslims many more times, than the open enemies or opponents could do. That it why Allah has provided for stringent punishment in the Holy Quran against the munafiks. Our appeal to the Peer-Mashaekhs, look at the underlying significance of the declaration of stringent punishment by Allah against the munafiks. Open your mouth against the discarded ferkah Jamat. Expose the real colours of Jamat to the simple minded Muslims of the country. Especially your respective devotees and murids. You can not avoid this responsibility from the standpoint of the religion. We consider this to be your sacred duty.

Opinion of the Community of the Religious Scholars:
Jamat claims that all their activities are aimed at protecting Islam. Their ultimate and real aim is to achieve publicity, expansion and establishment of Islam. They explain everything from Islamic standpoint. But in practice, Jamat is a fascist circle masquerading Islam. The advent of Jamat took place in the beginning of the decade of forties on the basis of the peculiar thoughts of Mr. Moududi. As an especial technique. Mr. Moududi annexed the name of Holy Islam to the name of his party. Now we will venture to put forward in brief the views of a few leading and universally accepted Alem (religious scholars) about Jamat and Moulana Moududi.

It has been said in a fatwa of Olema Keram of Dewband, “The relationship that should be maintained with Sahaba Keram and Imam-Mujtahid in order to keep linkage with relation, is hampered by the books and booklets of Jamat. And it is certainly harmful for the religion of the Muslims. It is why the movement-Jamat, based upon the books of Moududi is considered by us as fallacious and harmful for the Muslims. For that reason we declare total termination of relationship with all that. (Du’Masale, P-16).

In another fatwa awarded by Hazrat Moulana Syed Mahadi Hasan, the Chief Mufti of Darul Ulum Dewband it was said about Jamat that, “Muslims should never participate in this movement. It is life-destroying venom for them. People will have to be desisted from participating in this movement. Otherwise they will become Gomorrah. It is harmful for them instead of their wellbeing. It is not at all Jayej (permissible) to participate in such movement from the standpoint of Shariyat. One who furthers the aims and objectives of the Jamat, commits sins instead of virtues. He can not keep himself safe from its harmfl effects. And he invites man to sins. If any Imam of any mosque in a member of the Jamat of Moududi, performing priers behind him will be makrul.” (Jamate Islami Ka Rukeh Kerder, P-168).

Harzrat Moulana Mohammad Yusuf, son and successor of Hazrat Moulana Ilias, the founder of Tablig Jamat, has said in the context of discussion with a few members of the Jamat of Moududi, “The Jamat of Moududi is a party of political and power greed. The expect such things which are not permissive in the see of the shariat.” (Jamate Islami Ka Ruken Kerder, pp. 41-42).

Hazrat Moulana Mostafa Khan Saheb Berelbi and Moulana Sayed Afzal Hossain Mufti, Darul Ulum Manzarul Islam Berelbi, renowned religious scholars of the Berelbi Thoughts, awarded a fatwa about the Jamat of Moududi and his thoughts. In that fatwa, they said, “Basically, the movement of Moududi is nothing but finding faults with Islam, creation of rifts among the Muslims, and kufri and kafri.” He makes different meanings of Islam. He does not consider the common muslims as muslims.” (FetnayeMuddiat, p.58).

Moulana Syed Mohammad Rezwan, another renowned religious scholar of Berelavi Thoughts, has said about Moududi, “on reading different quotations of Moulana Moududi, I have reached this opinion that his head is full of discourtesy and insolence towards the universally respected scholars and Ambia keram. M appeal to world Muslims, be aware of his faith and thoughts-ideas. Prophet (pbuh) has said, ‘Before the appearance of the real Dazzal, thirty more Dazzals will appear in order to make his path clear.’ In m view, Moududi is one of them.” (Moududiat Ka Post Mortem. P.7).

Renowned Mohaddis Moulana Abdul Wahab, Chairperson of All India Ahle Hadis Conference says, “ I request the Ahle Hadis brothers to protect themselves from this infectious disease. Else, this disease will destroy not only them, but also the intire Ahle Hadis Jamat. ….. We have to face courageously the Jamate Islami and have to indentify its power.” (Colour of Moududi’s Jamat, p.365).

Hazarat Maolana Faizullah Sabeb, Mufti of Chittagong Hathazari Darul Ulum Madrasa, has issued a fatwa about the Jamat of Moududi. He has said in that, “Moulana Moududi entertains illusionary and faulty thoughts and ideas contrary to the principles and philosophy of Ahale Sunnat Waal Jamat. The great prophets have not been spared from his insolent attack. Therefore, it is in no way permissible to move and keep kinkajou with that party.” (Do, p. 345).

Seventeen leading religious scholars of the then East Pakistan signed in agreement with that fatwa of him. In the context of signing of that fatwa, Hazarat Maolana Tazul Islam of Brahmanbaria has written, “I support the views of Mufti Faizullah.”

Renowned Muhaddis Hazarat Maolana Zakaria (R.) has written a book enriched with information, and titled “Fitnaye Moududiat” about the Jamat of Moududi. He has, in that book of him, interpreted the anti-Islamic issues of the Jamat of Moududi in the light of Quran and Hadith. In one place of his book, he has made comments about the Jamat of Moududi, “I consider joining this part has haram. It is very harmful to read their books.”

Hazarat Maolana Samsul haque Faridpuri, Principal of Lalbag Jamia Korania has written a book tilted ‘Corrigendum’ to warn that countrymen against the anti-Islamic thoughts and ideas of Jamat. In one place of the book, he has written, “……..It will not be permissible for any Muslim to Join, and work in Jamat. Those who indulge in finding faults with Sahaba Ekram, whoever they may be, it will certainly not be permissible to make them Imams and say prayers being them. Because, on account of finding faults with Sahaba Ekram, they have stood discarded from Ahale Sunnat Wal Jamat.”

Hazzrat Maolana Mohammad Ullah Hafezzee Huzur, founder of the Khelafat Movement, has written a book titled “Warning” about the Jamat of Moududi. In that book, he has described the erratic philosophy of Moududi and Jamate Islami as a fitna destroying the faith and religious belief of the Muslims. He has appealed to the Muslims to remain aloof from this party masquerading Islam. More than four hundred leading Alem of Bangladesh agreed with this book of Hafezzee Huzur and endorsed it with their signatures. Shayekhul Hadis Maolana Aziaul Haque is also among them. Besides, at the close of his translation work of Bukhari Sharif, he has written 70 pages criticising the Jamat. Now, of course, he has made alliance with the Jamat. What can be more surprising than that!

Hazarat Maolana Obaidul Haque, Khatib of Baitul Mukarram Mosque has remarked about the Jamat of Moududi, “Blindness is spreading among the ordinary and newly educated people through the illusionary books of him.” (Moududi Fitna, pp.35-36).

Mufti Fazlul Hque Amini, Principal of Lalbag Jamia Korania Arabia Madrasa has said about the Moududism, “The Moududism on which the politics of Jamat is founded, that ism of Moududi has been expressed by our religious scholars and spiritual leaders as illusionary.” It is interesting that Mufti Amini has now made alliance with Jamat.

76 Imams and renowned Alems of Jalalabad Imam Samit have issued a fatwa about moulana Moududi and his Jamate followers. In the at fatwa, they have said, “Mr. Moududi is trying to introduce a new religion opposed to Ahale Sunnat Wal Jamat. Threrefore, thousands of Olema, Mashaekh and Muftis of the sub-continent of all shades of opinions and parties have declared Moududi as deviated, joinnin his party as haram and sying prayers behind Imams believing in the Aqida of Moududi as Makruheh Taharimi.” (Fatwa dated 1-5-88 by Jalalabad Imam Samity).

Besides, other leading religious scholars of the sub-continent, who have written books or given fatwas against religious business and illusionary ideas of Moududi and his Jamat in the name of the holy religion, include renowned tafsirker Maolana Abdul Majid Dariabadi, former Jamat leader Maolana Amin Eslahi, Hazarat Maolana Golam Gaus Hazarbi, Hazarat Maolana Mufti Mohammad Shafi, Hazarat Maloana Jafar Ahmed Osmani Hazarat Maolana Atahar Ali, Maolana Solaiman Nadvee and others.

The aforesaid versions of the leading religious scholars of all shades of faith and path in the sub-continent are amply clear. Those versions do not call for any explanation. They have expressed their thoughtful opinions in a very lucid and plain language about the real colours of Moududi and his thoughts and ideas. The real colour of Jamat putting on the mask of Islam, is not indistinct to all these religious leaders acknowledged all over the country. That is why they have described Jamat as seriously harmful for the iman-akida of the Muslims. Not only the aforesaid religious scholars, but also the genuine religious scholars of the sub-continent have expressed similar views about Jamat. Many of them have written books in different languages against Jamat. It is not possible to mention all those in this limited space. We are of the view that the aforesaid views of the religious leaders are enough for any truth-searching Muslim in the matter of taking a decision about Jamat.

Jamat, in the mask of holy Islam, is a real reflection of fascist thoughts and ideas. Its ultimate objective and aim is to ascend to the throne of power through appendage of reactionary power. The activities of last sixty years of Jamat and its founder Moulana Moududi prove that exactly indeed. They have selected Holy Islam as a weapon to achieve that objective. The architect of Jamat-e-Islam, Moulana Moududi, in his early life used Islam in the interest of Nizam of Haidarabad. Islam was his only weapon during the collaboration with British colonial power. He abused the Congress and its leaders in the name of Islam. He used the same weapon while opposing the Muslim League, its leaders and Pakistan. He used Islam on the one hand as a weapon to oppose the awarding of social status to women, and on the other hand, in the decade of sixties, to support Ms Fatima Jinnah in the preseidential election of Pakistan. It is in the name of Islam that, Moulana Moududi described democracy as cursed. Again uttering the name of Holy Islam, he said that democracy is the essence of Islam. Islam was the weapon of Jamat to oppose our Liberation War. It is again in the name of Islam, that Jamat collaborated with the Pakistan occupation forces in plundering, rape of women and killing of innocent people. At one stage, their own workers were made to start killing of the Bangalis with the signboards of Razakar and Al-badar. And they say, they did all that to establish Islam in this country and to save Pakistan. During the days of Liberation War, the slogan of the Jamatees was, Islam can not be saved unless Pakistan can be protected in this part of the sub-continent. India will occupy Bangladesh. Signs of Islam and Muslims will not be there in this country. But Jamat could not prevent the independence of Bangladesh in spite of their all whole-hearted effort. Bangladesh has become independent. India has not occupied this country. They are as they had been before. This proves how much dishonest and politically motivated and hypocritical are the slogans of Jamat in the name of Holy Islam. That is why, the leading religious leaders of the sub-continent issued fatwa in one voice that Moududi'’ thoughts and ideas in the name of Islam are illusionary. Jamat of Moududi is a discarded ferka. It is hundred percent obligatory for the Muslims to keep aloof from Jamat. It is not permissible to say prayers behind followers of Moududi.

Islam is a religion of peace, justice, fraternity and equality. Jamat-Shibir is opposed to the Islam of that doctrine. They want to set ablaze the fire of unrest. Their aim is to turn Bangladesh, a Pakistan. The Jamatees will not hesitate to shed the blood of Bangalis again in the name of Holy Islam as they did in 1971. Those who use religion for the dishonest purposes of attaining the selfish and mean individual, collective and party interests, are actually the enemies of Islam. So it is obligatory for every Muslim to oppose Jamat".

Looks very interesting. Who is the author and do you know if the book has an ISBN number.

This booklet was published in Dhaka by a Religious council. As typical in Banlgadesh, most of these books/booklets don't have ISBN numbers. I've a personal copy. I'm trying to reach the Publisher to find out if the copyright can be bought for further revision. Thanks!!
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