After my resignation from the Department of Reaserch and Publications was accepted, I left Rampur and returned to my hometown, Azamgarh. Correspondence continued for a few days, and finally, I sent the following letter:

Azamgarh, October 15, 1962

Respected Maulana Abul Lais Sahib, Peace be upon you,

I received your letter dated October 9. After careful consideration, I concluded that if I continue with such detailed discussions, they may never end. Therefore, it seems more appropriate to present the conclusions I have reached after all my reflections.

It has now become clear that I have a fundamental disagreement with the ideological perspective of Jamaat-e-Islami. This means that the bond of ideological unity between the Jamaat and me has weakened. However, two potential reasons could have allowed me to consider remaining with Jamaat-e-Islami, but unfortunately, even these reasons no longer apply.

First, I had assumed that my ideological disagreement was mainly with Maulana Maududi’s literature and that, as far as the current leadership is concerned, they would largely agree with my viewpoint. However, when Maulana Sadruddin Sahib completely refuted my views, contrary to my expectation, I mentioned to a colleague in Rampur that he responded not in his capacity as “Sadruddin Islahi” but as a representative of Jamaat-e-Islami. A prominent example of this is that, previously, in his commentary, Taysir-ul-Quran, he disagreed with Maulana Maududi’s interpretation of qatilu hum hatta la takuna fitna (fight them until there is no fitnah) and expressed the same point I raised in my writing. Yet now, when responding to my critique, he fully endorsed Maulana Maududi’s interpretation. (For reference, please compare the footnotes on verse 193 of Chapter Al-Baqarah in Tafheem-ul-Quran by Maulana Maududi and Taysir-ul-Quran by Maulana Sadruddin Islahi)

However, it is clear that this is merely my personal feeling. In principle, I must accept the stance you have adopted in your reply as your actual position. When I reflect on the matter in this light, I realize there is no longer any room for me to remain associated with Jamaat-e-Islami Hind; I cannot justify staying on the assumption that the current leadership is closer to my point of view while I remain in disagreement with Maulana Maududi’s literature. The response from Sadruddin Sahib, conveyed on your behalf, has completely dispelled this impression—whether it was a hopeful assumption or a total misunderstanding.

Secondly, there’s the practical aspect. Often, even with differences in intellect and ideology, two people can sincerely work together toward a common goal. I would have been open to considering this approach. However, I now believe that the atmosphere of mutual sincerity that encourages such cooperation is no longer present between us. In the past, I had heard verbal reports about this, which I ignored. But now, I have received written communication that cannot be overlooked. This letter is one you wrote to Maulana Sadruddin Sahib when forwarding my response, dated August 28, 1962. It was found in the envelope containing my manuscript which was returned to me by Maulana Sadruddin Sahib.

This letter was written in pencil by you. The relevant excerpt from your handwritten note reads as follows:

I am sending you Waheeduddin Khan Sahib’s latest writing. After reading it, please let me know if there is still an opportunity to talk to him, or if we should simply write to him saying that we’ve done everything we could, and now he can make whatever decision he wishes. As far as I am concerned, I am almost completely disheartened about him now.

Maulana Jalil Ahsan Sahib has also started corresponding with him. But, first, I don’t think Khan Sahib will be able to tolerate his style or approach; second, Khan Sahib has now reached a point where maybe no one’s words will make any difference. Of course, if he later changes his mind, that will be another matter.

In any case, I have written to Jalil  Ahsan Sahib to complete any reading and writing he needs to do with him as soon as possible, and to Waheeduddin Sahib that there is no need to go to Azamgarh for correspondence. It would be better for him to stay in Rampur and handle the exchange of letters from there. Let’s see what he replies. Once I receive your response, I will then write to Waheed Sahib accordingly. (Excerpt from letter dated August 28, 1962)

I cannot express how deeply painful your letter has been for me. This letter has shattered all the positive assumptions I had maintained about you despite our ideological differences. (Maulana Syed Jalaluddin) Ansar Sahib and other colleagues with whom I shared a close connection in Rampur can testify to my high regard for you. However, I regret that your writing has confirmed all those things that I had long been hearing, but which my heart was unwilling to believe.

It is astonishing that during this lengthy debate period, you did not demonstrate the openness or goodwill to try to convince me, either verbally or in writing. Even when I reminded you of the promise you made in your letter dated January 29, 1962—where you had said, “If you want to know my personal opinion, then after reading your writing, I will share it freely”—you remained silent. Despite my repeated requests for your commentary on the responses I wrote to Sadruddin Sahib’s writings, where I presented clear and undeniable truths, you offered no remarks. Instead, you directed Jalil  Ahsan Sahib to begin “educating” me. And yet, you wrote those words about me that appear at the beginning of this letter. Then there is this line, “Though if he changes his stance later, that would be another matter.”  This line is so harsh that reading it felt as if you had slaughtered me. This statement implies that you do not consider me capable of recognizing and accepting the truth should it come before me, yet you anticipate the humiliating act from me of flip-flopping on my stance for “convenience,” accepting in the future, without reason, the very things I now critique, for the sake of some ulterior motive. How I wish I had not lived to see this letter, how I wish I had died before reading it.

The more I reflect on your letter, the stronger these feelings grow. This letter expresses neither a commitment to truth nor a genuine concern for a fellow companion. It shows no sense of responsibility toward the Jamaat, nor any devotion to Islam. Further, when I consider how the tone of your letters and conversations with me differs entirely from what appears in your letter to Sadruddin Sahib, it only deepens my regret. After all, a two-faced approach is inappropriate even from a basic human perspective.

Based on the reasons mentioned above, I no longer see any justification for remaining a member of Jamaat-e-Islami Hind. It appears that the final point of stability that may have kept me connected has also been removed. Therefore, I ask that my name be taken off the membership list of Jamaat-e-Islami.

In the current climate of ideological divergence and mistrust, remaining in the Jamaat is no longer an option for me.

Wahiduddin