Mawdudi's Ignorant Examples to Explain الرحمن الرحيم

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

والصلاة والسلام على نبيه الكريم

Mawdudi’s tafsir of the holy Quran is filled with errors and manifests his total ignorance. In explaining the Names of Allah:

الرَّحۡمٰنِ الرَّحِیۡمِ

(Surah 1, Ayah 2)

Mawdudi gives the following example:

رنگ کی تعریف میں جب گورے کو کافی نہیں پاتے تو اس پر چٹّے کا لفظ اور بڑھا دیتے ہیں۔ درازی قد کے ذکر میں جب لمبا کہنے سے تسلّی نہیں ہوتی تو اس کے بعد تڑنگا بھی کہتے ہیں

In defining color when goray (white) is not found to be sufficient then the word chittay is added. In mentioning height when saying lamba (tall) does not satisfy then taranga is also said with it (Tafhim ul-Quran, p.44)

State of the Prophet ﷺ When Receiving Revelation

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

والصلاة والسلام على نبيه الكريم

Over five years ago I published an article on this blog commenting on the two Ayats:

یٰۤاَیُّہَا الۡمُزَّمِّلُ

O you wrapped up in your mantle

(Surah 73:1)

یٰۤاَیُّہَا الۡمُدَّثِّرُ

O you wrapped up in your garment

(Surah 74:1)

I explained that they indicate that the most holy Prophet Muhammad (sall Allahu alaihi wasallam) would cover himself and envelop himself in his mantle or in a garment when he was in a state of prophesying, receiving divine revelation. This fact is made clear in certain narrations. Sayyidatuna Khawlah (radi Allahu anha), who was the servant of the Prophet (sall Allahu alaihi wasallam) working domestic duties in his home, narrates:

أَنَّ جِرْوًا دَخَلَ الْبَيْتَ وَدَخَلَ تَحْتَ السَّرِيرِ وَمَاتَ فَمَكَثَ نَبِيُّ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيَّامًا لَا يَنْزِلُ عَلَيْهِ الْوَحْيُ فَقَالَ ‌يَا ‌خَوْلَةُ مَا حَدَثَ فِي بَيْتِ رَسُولِ اللهِ جِبْرِيلُ لَا يَأْتِينِي فَهَلْ حَدَثَ فِي بَيْتِ رَسُولِ اللهِ حَدَثٌ فَقُلْتُ وَاللهِ مَا أَتَى عَلَيْنَا يَوْمٌ خَيْرٌ مِنْ يَوْمِنَا فَأَخَذَ بُرْدَهُ فَلَبِسَهُ وَخَرَجَ فَقُلْتُ لَوْ هَيَّأْتُ الْبَيْتَ وكَنَسْتَهُ فَأَهْوَيْتُ بِالْمِكْنَسَةِ تَحْتَ السَّرِيرِ فَإِذَا شَيْءٌ ثَقِيلٌ فَلَمْ أَزَلْ حَتَّى أَخْرَجْتُهُ فَإِذَا بِجِرْوٍ مَيِّتٍ فَأَخَذْتُهُ بِيَدِي فَأَلْقَيْتُهُ خَلْفَ الدَّارِ فَجَاءَ نَبِيُّ اللهِ تَرْعَدُ لَحْيَيْهِ وَكَانَ إِذَا أَتَاهُ الْوَحْيُ أَخَذَتْهُ الرِّعْدَةُ فَقَالَ ‌يَا ‌خَوْلَةُ دَثِّريني فَأَنْزَلَ اللهُ وَالضُّحَى وَاللَّيْلِ إِذَا سَجَى مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى

Once a puppy entered the house and went under the (Prophet’s) bed where it died. For a number of days the revelation ceased upon the Prophet (sall Allahu alaihi wasallam), so he said to her: “O Khawlah, what has happened in the house of the Apostle of God? Gabriel is not coming to me. So something has happened in the house of the Apostle of God.” She said: “By Allah, no day better than our day has come upon us.” So he took his cloak, wore it and left. She said: “Let me prepare the house and sweep it. I took a broom to sweep under the bed and saw something heavy. So I did not stop until I removed it and it was a dead puppy. So I took it with my hand and threw it behind the house. The Prophet of God came, his beard shaking, and when the Revelation came to him he was seized with trembling.” He said: “O Khawlah, cover me (with a garment)” and Allah sent down “By the brightness of the forenoon. And by the night when it becomes still. Your Lord has not forsaken you nor is He displeased” (Mu’jam al-Kabir; v.24, p.249, #636)

Another Hadith confirms that the Angels do not enter a house containing a dog or a picture. It is mentioned that once the Angel Gabriel promised to come to the Prophet (sall Allahu alaihi wasallam) but was delayed, causing the Prophet to become anxious. When the Prophet exited the house he met Gabriel and complained to him (about the delay). Gabriel said to him:

إِنَّا لاَ نَدْخُلُ بَيْتًا فِيهِ صُورَةٌ وَلاَ كَلْبٌ

“We do not enter a house wherein is an image or a dog”

(Sahih al-Bukhari)

The narration of sayyidatuna Khawlah (radi Allahu anha) also mentions that the Prophet (sall Allahu alaihi wasallam) would also be overtaken by trembling or shaking when he received divine revelation:

إِذَا أَتَاهُ الْوَحْيُ أَخَذَتْهُ الرِّعْدَةُ

Some Christian polemicists, like Sam Shamoun, have objected to the phenomenon of trembling and shaking experienced by our Prophet (sall Allahu alaihi wasallam) when receiving the divine Revelation. But according to the Book of Job, Job (Ayyub), peace be upon him, experienced a revelation and vision and mentions that it caused him to tremble and shake:

פַּ֣חַד קְ֭רָאַנִי וּרְעָדָ֑ה וְרֹ֖ב עַצְמֹותַ֣י הִפְחִֽיד

Fear and trembling came upon me, causing all my bones to quake with fright

(Job, chapter 4, verse 14)

Similarly, it is mentioned in the Torah that when the Lord manifested His glory upon Mount Sinai, everyone present in the camp trembled, and in fact the mountain itself began to tremble (Exodus, chapter 19, verses 16 & 18; Exodus, chapter 20, verse 18)

Allah Most High says:

لَوۡ اَنۡزَلۡنَا ہٰذَا الۡقُرۡاٰنَ عَلٰی جَبَلٍ لَّرَاَیۡتَہٗ خَاشِعًا مُّتَصَدِّعًا مِّنۡ خَشۡیَۃِ اللّٰہِ

If We had sent down this Quran on a mountain you would certainly have seen it humbled and rent asunder for fear of Allah

(Surah 59, Ayah 21)

Therefore, when the Quran and the Revelation would descend upon the pure heart of the Prophet (sall Allahu alaihi wasallam) it becomes clear to us why he would be overtaken by trembling. According to the Psalms: “So tremble, and sin no more” (Psalm 4), “Bow down to the Lord majestic in holiness; tremble in His presence, all the earth!” (Psalm 96) “The Lord, enthroned on cherubim, is king, peoples tremble, the earth quakes” (Psalm 99) “Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob” (Psalm 114) “My flesh trembles in fear of You” (Psalm 119, v.120)

The main religious sect of Jews call themselves Haredim, meaning “the trembling ones”.

According to the Christian New Testament, when the Lord spoke to Moses, saying “I am the God of your fathers, the God of Abraham, Isaac and Jacob” “Moses trembled with fear and did not dare to look” (Acts of the Apostles; ch.7, v.32) Paul says: “Do not be arrogant, but tremble” (Romans, ch.11, v.20)

Returning to the main topic of this article, it is mentioned in the narration of sayyidatuna Khawlah (radi Allahu anha), as has already preceded, that the Prophet (sall Allahu alaihi wasallam) told her to bring something to cover him with at the instance he was receiving divine Revelation. This is also well known that the Prophet (sall Allahu alaihi wasallam) told sayyidatuna umm al-Mu’minin Khadijah (radi Allahu anha) to likewise cover him after the Angel Gabriel manifested himself to him for the first time in the Cave of Hira.

It is narrated that when the Prophet (sall Allahu alaihi wasallam) was in al-Ji’ranah, a man came to him to ask him for a judgment concerning his Umrah:

وَأُنْزِلَ عَلَى النَّبِيِّ صلى الله عليه وسلم الْوَحْىُ فَسُتِرَ بِثَوْبٍ

The Revelation came down upon the Prophet, sall Allahu alaihi wasallam, and he was concealed in a garment. A man named Umayyah (radi Allahu anhu), who is the narrator, was present and was curious. He wanted to see the state of the Prophet (sall Allahu alaihi wasallam) whilst he was receiving the Revelation. Sayyidina Umar al-Faruq (radi Allahu anhu) then lifted a corner of the cloth with which the Prophet (sall Allahu alaihi wasallam) had covered himself for Umayyah to peak inside and witness what was happening. He says:

فَنَظَرْتُ إِلَيْهِ لَهُ غَطِيطٌ كَغَطِيطِ الْبَكْرِ

“So I looked toward him and he was (lightly) snoring, like the snoring of a young camel” (Sahih Muslim)

The narration and observation of the narrator indicates that while in a state of receiving the Wahi, the Prophet, sall Allahu alaihi wasallam, was in a sort of unconscious state.

In another version of this Hadith it is mentioned:

فَسَكَتَ عَنْهُ فَلَمْ يَرْجِعْ إِلَيْهِ وَكَانَ عُمَرُ يَسْتُرُهُ إِذَا أُنْزِلَ عَلَيْهِ الْوَحْىُ يُظِلُّهُ

That when the man asked his question to the Prophet (sall Allahu alaihi wasallam), he remained silent for a while, not replying at first. This meant he was first waiting and actually receiving the Revelation so that he could answer the question. Sayyidina Umar al-Faruq (radi Allahu anhu), being aware of this, would conceal the Prophet (sall Allahu alaihi wasallam), and this was his regular practice when the Prophet would be receiving the divine Revelation. He would cover the Prophet (sall Allahu alaihi wasallam) with a garment in such a way as to shade him (Sahih Muslim).

Another practice of the Prophet (sall Allahu alaihi wasallam) when he would receive the Revelation was to lower his head:

كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أُنْزِلَ عَلَيْهِ الْوَحْىُ نَكَسَ رَأْسَهُ وَنَكَسَ أَصْحَابُهُ رُءُوسَهُمْ فَلَمَّا أُتْلِيَ عَنْهُ رَفَعَ رَأْسَهُ

The Prophet sall Allahu alaihi wasallam, when the Revelation would descend upon him, would lower his head, and his Companions would lower their heads, then when it was over he would raise his head (Sahih Muslim)

This Hadith is significant in that it demonstrates the meticulousness of the Sahabah (radi Allahu anhum) in emulating the Prophet (sall Allahu alaihi wasallam) in his every action. It also indicates that although the divine Revelation was descending only upon the Prophet (sall Allahu alaihi wasallam), because they were Believers and in his proximity during that state they could also sense the spiritual presence of the Sakinah and the Angel. They would also lower their head for the same reason the Prophet did so, out of veneration for the experience and what was occurring to the Prophet in the world of the unseen, perhaps out of eagerness that they too should experience something of which their Prophet (sall Allahu alaihi wasallam) would experience. The saints and mystics of this Ummah also have a tendency of keeping their heads lowered out of humility, and also for the fact that they experience Ilham and Kashf, or are in a state eagerly awaiting inspirations and visions. Sayyidina Umar al-Faruq (radi Allahu anhu), who is the Muhaddath of this Ummah, meaning the one who frequently experienced divine inspiration despite not being a Prophet, was apparently someone who was often in the company of the Prophet (sall Allahu alaihi wasallam) when he would receive divine Revelation as has already preceded. He would perform certain tasks at that time, with or without prompting from the Prophet, such as covering him with a garment. He (radi Allahu anhu) was therefore an authority on the reality of divine Revelation to the Prophet (sall Allahu alaihi wasallam) as he, to an extent, would take partake in that experience, and therefore was blessed with the rank of being a Muhaddath. He (radi Allahu anhu) narrates:

كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا نَزَلَ عَلَيْهِ الْوَحْىُ سُمِعَ عِنْدَ وَجْهِهِ كَدَوِيِّ النَّحْلِ

When the Revelation would descend upon the Prophet, sall Allahu alaihi wasallam, a sound like that of honeybees could be heard near his face (Jami’ at-Tirmidhi)

Foaming at the Mouth: Sign of a False Prophet

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

والصلاة والسلام على نبيه الكريم

One of the false allegations levelled against our most holy Prophet Muhammad (sall Allahu alaihi wasallam) by the pagan Christians is that he (sall Allahu alaih wasallam) would foam at the mouth when receiving Wahi or divine Revelation. They base this accusation on an English translation of Imam as-Suyuti’s al-Itqan fi ‘Ulum al-Quran:

Ibn Sa'd related that A'ishah said: "Whenever the Prophet received Inspiration his head would twitch he would foam at the sides of his mouth, he would feel cold in his incisors, and he would break into a sweat until it flowed down like pearls." (Imam Jalal-al-Din ‘Abd al-Rahman al-Suyuti, The Perfect Guide to the Sciences of the Qur'an: Al-Itqan fi 'Ulum Al-Qur'an (Great Books of Islamic Civilization), translated by Professor Hamid Algar, Dr. Michael Schub and Mr. Ayman Abdel Haleem, reviewed by Professor Osman S. A. Isma’il al-Bili [Garnet Publishing Limited, UK 2011], Volume 1, p. 104.

However, the words “he would foam at the sides of his mouth” is clearly a fabrication and a baseless addition to what actually occurs in the text:

أَخْرَجَ ابْنُ سَعْدٍ عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‌إِذَا ‌نَزَلَ ‌عَلَيْهِ ‌الْوَحْيُ يَغُطُّ فِي رَأْسِهِ وَيَتَرَبَّدُ وَجْهُهُ أَيْ يَتَغَيَّرُ لَوْنُهُ بِالْجَرِيدَةِ وَيَجِدُ بَرْدًا فِي ثَنَايَاهُ وَيَعْرَقُ حَتَّى يَتَحَدَّرَ مِنْهُ مِثْلُ الجمان

The correct translation of this text is as follows: “When the Revelation was sent down upon the Messenger of Allah sall Allahu alaihi wasallam he would cover his head (or he would be immersed in his head, meaning he would be in a trance like state), his face would become pale, he would sense coolness in his incisors and he would perspire until the beads of perspiration would flow down from him like pearls” (al-Itqan, p.131; Tabaqat al-Kubra, v.8, p.282)

Incidentally, it was the false prophet Musaylimah bin Habib concerning whom the most holy Prophet Muhammad (sall Allahu alaihi wasallam) is reported to have said:

إِنْ مَعَ مُسَيْلِمَةَ شَيْطَانًا لا يَعْصِيهِ فَإِذَا اعْتَرَاهُ أَزْبَدَ كَأَنَّ شِدْقَيْهِ زَبِيبَتَانِ

With Musaylimah is a devil that he does not disobey, and whenever (the devil) comes to him, he foams (at the mouth) such that his cheeks are two gobs of froth

(Tarikh at-Tabari; v.3, p.293)

And Musaylimah was apparently in this state of demonic possession, foaming at the mouth, when Wahshi advanced to kill him at the Battle of Yamama:

وَيَأْتِي وَحْشِيٌّ عَلَى مُسَيْلِمَةَ وَهُوَ مُزْبِدٌ مُتَسَانِدٌ لا يَعْقِلُ مِنَ الْغَيْظِ فَخَرَطَ عَلَيْهِ حَرْبَتَهُ فَقَتَلَهُ

Now Wahshi was coming upon Musaylimah while he was foaming (at the mouth), barely able to stand and unthinking from the fit (that had overtaken him), so he bared his lance on him and killed him (ibid, p.294)

Undoubtedly, foaming at the mouth is a sign of demonic possession and it is evident from those who claim to be prophets but are in fact receiving revelation from a devil, as Allah Most High says:

ؕ وَاِنَّ الشَّیٰطِیۡنَ لَیُوۡحُوۡنَ اِلٰۤی اَوۡلِیٰٓئِہِمۡ لِیُجَادِلُوۡکُمۡ

And certainly the devils inspire their friends that they may dispute with you (O my beloved Prophet!)

(Surah 6, Ayah 121)

Revelation About the Killing of False Prophet Aswad al-Ansi

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

والصلاة والسلام على نبيه الكريم

ذٰلِکَ مِنۡ اَنۡۢبَآءِ الۡغَیۡبِ نُوۡحِیۡہِ اِلَیۡکَ

Previously I mentioned a strong proof for the Prophesy of Muhammad (sall Allahu alayhi wasallam), namely, his being informed by means of divine Revelation about the killing of Chosroes II (Khosrow Parviz) by his son Sheroe (Kavad II) on 28 February, 628 CE.

Similarly, when the false prophet Aswad al-’Ansi (Abhalah bin Ka’b bin Ghawth) was killed by sayyidina Fayruz ad-Daylami (radi Allahu anhu) the holy Prophet (sall Allahu alayhi wasallam) was informed of it that night through divine Revelation and announced to the people:

قُتِلَ الْعَنْسِيُّ الْبَارِحَةَ قَتَلَهُ رَجُلٌ مُبَارَكٌ مِنْ ‌أَهْلِ ‌بَيْتٍ ‌مُبَارَكينَ

The Ansi was killed yesterday. He was killed by a blessed man of a blessed house

(Tarikh at-Tabari; v.3, p.236)

When the people asked the Prophet (sall Allahu alayhi wasallam) who the man was that had killed the false prophet, he said:

فَيْرُوزُ فَازَ فَيْرُوزُ

Fayruz! Fayruz has succeeded

(ibid)

It is narrated that later sayyidina Fayruz (radi Allahu anhu) brought the severed head of Aswad al-’Ansi to the holy Prophet Muhammad (sall Allahu alayhi wasallam) as reported in Sunan al-Kubra of Imam an-Nasa’i (v.8, p.51, #8619)

Reality of Ibn Abdul Wahhab and Wahhabism

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اَلۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ

والصلاة والسلام على خاتم النبيين

Imam Muhammad bin Abdul Wahhab (may Allah have mercy on him) was a great reformer and imam, whom I consider the Mujaddid of the 13^th century after Hijrah.

Maulana Rashid Ahmad Gangohi (may Allah have mercy on him) one of the elders of the great school of Deoband, said concerning him:

محمد بن عبدالوہاب کو لوگ وہابی کہتے ہیں وہ اچھا آدمی تھا سنا ہے کہ مذہب حنبلی رکھتا تھا اور عامل بالحدیث تھا بدعت وشرک سے روکتا تھا۔ مگر تشدید اس کے مزاج میں تھی۔ واللہ تعالی اعلم۔

People call Muhammad bin Abdul Wahhab ‘Wahhabi’. He was a good person, and I have heard that he follows the Hanbali school of thought and acts upon the Hadith. He used to prevent people from innovation and idolatry, but he was harsh in his attitude.

محمد بن عبدالوہاب کے مقتدیوں کو وہابی کہتےہیں۔ ان کے عقائد عمدہ تھے۔ اور ان کا مذہب حنبلی تھا۔ البتہ ان کے مزاج میں شدت تھی مگر وہ اور ان کے مقتدی اچھے ہیں۔ مگر ہاں جو حد سے بڑھ گۓ ان میں فساد آگیا اور عقائد سب کے متحد ہیں۔

The followers of Muhammad bin Abdul Wahhab are known as Wahhabis. They had good beliefs and their school of thought was Hanbali. They were very stringent in their attitude but he and his followers were good people. Yes, those who exceeded the limits were overcome by corruption. The belief of all is the same (Fatawa Rashidiyah, p.292)

Regarding the term ‘Wahhabi’, Maulana Rashid Gangohi said:

اس وقت اور ان اطراف میں وہابی متبع سنت اور دیندار کو کہتے ہیں

Presently and in this region one who follows the Sunnah and is religious is called a ‘Wahhabi’ (ibid, p.250)

A major point of criticism commonly levelled against Imam Muhammad bin Abdul Wahhab and his followers, the ‘Wahhabis’, is that they make Takfir of the majority of the Ummah, and are therefore among the factions of the Khawarij. In answer to this, Imam Ibn Abdul Wahhab himself wrote:

وأما التكفير فأنا أكفر من عرف دين الرسول ثم بعدما عرف سبه ونهى الناس عنه وعادى من فعله فهذا هو الذي أكفره وأكثر الأمة ولله الحمد ليسوا كذلك

As for takfir (excommunication), then I [only] make takfir of the one who came to know [the reality] of the the religion of the Messengers and after he came to know it, reviled it, prohibited the people from it and showed enmity towards whoever acted upon it. This is the one who whom I declare a disbeliever, and the majority of the [Muslim] nation - and all praise is due to Allah - are not like that. (Ad-Durar as-Saniya; v.1, pp.82-83)