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The Evils of Moududism and Jamaat

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Moududi's Arrogant Remarks on Prophets and Sahabas (These show us why the Jama'atis and Shibir are so far away from the real Islam preached and practiced by the Prophet (SA) and his followers.)

Ridiculing and rejecting Prophet's (SA) saying regarding Dajjal:

Maudoodi said in his book Rasaa‘il wa Masaa‘il (p. 57), published in 1351H, “The Messenger of Allaah (sallAllaahu ’alayhi wa sallam) used to think that the Dajjaal (Anti-Christ) would come out in his time, or close to his time. However, 1350 years passed away and many long generations came and went, yet the Dajjaal did not come out. So it is confirmed that what the Prophet (sallAllaahu ’alayhi wa sallam) thought did not prove true!!”

 

And Maudoodi added to the edition published in 1362H, “Indeed, 1350 years have passed…yet the Dajjaal has not come out, so this is the reality.”

 

So this is a clear rejection of the emergence of the Dajjaal, whose emergence has been narrated concurrently (tawaatur) in authentic ahaadeeth.

 

And Maudoodi said (p. 55), “It is confirmed that everything which is related in the ahaadeeth of the Prophet (sallAllaahu ’alayhi wa sallam) concerning the Dajjaal is the opinion and analogical deduction of the Prophet (sallAllaahu ’alayhi wa sallam), and it is a doubtful misgiving from his affair.”

 

So is this not a rejection of the Dajjaal? Is this not a denial of the narration of the Messenger (sallAllaahu ’alayhi wa sallam), about which Allaah said, “And he does not speak from his own desire. It is revelation inspired to him.” [Sura Najm 53:3-4]

 

And Maudoodi says in Arba’ah Mustalahaatul-Qur‘aanil-Asaasiyyah (p. 156), "Allaah the Glorified commanded him (sallAllaahu ’alayhi wa sallam) in Sura Nasr to repent to his Lord due to what emanated from him in deficiencies and shortcomings in distributing the shares."

 

(Source : al-Ijwibatul-Mufeedah (p. 92) by Jamaal Ibn Fareehaan al-Haarithee Translated By : Maaz Qureshi http://www.therighteouspath.com )

 

Moududi's other remarks:

 

Moududi has made many audacious comments about many prophets, followers of prophets, Imams and Muslim scholars.  Here are 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: 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 moment, they 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 very much human beings. (Tafhimat, part II, Page 43---Moududi).

Such comment of Moududi does not need any explanation. It is very 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. As regards to Hazrat Musa (AS), Moududi has said, "Before becoming a prophet, Hazarat Musa (AS) 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 (AS), "Here arises another question that, on watching the star when Hazrat Ibrahim (AS) said, it is my Lord and when watching the Sun and the Moon designated those as his Lord, then did not he subject himself to the shirk (sin of comparing with God) temporarily?" (Tafhimul Quran, Part I, P-558).

Mr. Moududi has said about Hazrat Yunus (AS) in his tafsir, "It clearly appears from a detailed analysis of the indications in the Holy Quran and the book of Yunus that Hazrat Yunus (AS) had little lapses or negligence in discharging the responsibility of prophethood. 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 (AS). First, he neglected to discharge the responsibility of prophethood. Secondly, he became impatient and left the residence before the time fixed by Allah. Thirdly, he did not fulfill the evidence (Huzzat) of Allah to his own community.

Mr. Moududi has compared Hazrat Yusuf (AS) with the dictator of the twentieth century Mussolini. He has equaled the status of Hazrat Yusuf (AS) to that of Musolini! He said, "Yusuf's (AS) 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 (AS) achieved, was rather similar to that of the Musolini of this day." (Tafhimat, part II, P-112).

Mr. Moududi has said about Hazrat Daud (AS), "It naturally establishes that, the deed that was done by him (Hazrat Daud) 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 (AS). Allah has highly praised Hazrat Daud (AS). But Mr.  Moududi had shown the audacity to comment on this prophet of great honour so as to say that he (Daud (AS)), 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. 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 well-being 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 intended to mean 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 you 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 they 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 a very delicate matter. Once even Hazrat Abu Bakar Siddique, a man free from passions, fearful of and devoted to Allah, also failed to fulfill 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 Caliphate 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 Jaheliat  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 Muyabia, "Now the situation is out of control. The punishment will certainly be avenged in right time." But Mr. Moududi has said criticizing these words of Hazrat Ali (R), "Do justice, had you been Muyabia, or had not been Muyabia, 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 citizens of the country, and especially, the community of religious scholars, will have to take the pioneer role in this regard. And it is the religious and moral duty of the community of Islamic scholars.

 

Opinion of the Community of the Religious Scholars about Moududi 

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. (DuMasale, 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 harmful effects. And he invites man to sins. If any Imam of any mosque is a member of the Jamat of Moududi, performing prayers behind him will be makruh. (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 power and greed. They expect such things which are not permissive in 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. (Fetnaye Moududiat, 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. My 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 my 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 Moududis 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 party to be 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 behind them. Because, on account of finding faults with Sahaba Ekram, they have stood discarded from Ahale Sunnat Wal Jamat."

Hazrat 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 Hoque 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 Samity 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 Akida 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.

 

Conclusion

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 have 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 sa 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 the 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.

Source : JAMAAT UNMASKED, The colour of a Fundamentalist Party, Published by The Council of National Religious Scholars

criminals.gif

Criminals - Nijami, and Mufti Amini.  One should feel sorry for the Bangladeshi Muslims. They deserve lot better.
 
Not long ago criminal Amini boasted, "Amra sobai Taliban, Bangla hobe Afghan" (We are all taliban, Bangla will be Afghan) in a big meeting with many in the current Bangladeshi government.  He himself is a partner in the present Bangladeshi coalition government.  During the previous government rule, the students of his Madrassa beat a police officer to death in front of him in the Masjid where he leads regular prayers in Mohammadpur.

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, Al Badar 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, Al Badars 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 Al Badars 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 not try to realize what would be the reaction of the martyred families if 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 party 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. The 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.

Jamate 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 NBP 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 sood aside from the position of Amir of Jamat in November 2000. Matiur Rahman Nizami, the chief of anti-liberation Al Badar 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 peoples demand.

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