Six Qualities of Da’wah & Tabligh by Talib Jaleel - HTML preview

Objective of Rectifying Intention

 

! To develop the quality of doing all our deeds solely for the |42|

sake of Allāh, and seeking reward only from Him.

 

Virtues of Rectifying Intention

 

• Allāh I rewards the people of sincere intention:

 

ْمُه اَلَو ْمِهْيَلَع ٌفْوَخ اَلَو ِهِّبَر َدْنِع ُهُرْجَٔا ُهَلَف ٌن ِسْحُم َوُهَو ِهَّلِل ُهَهْجَو َمَل ْسَٔا ْنَم ٰىَلَب

ۚ َنوُنَزْحَي

Yes! whoever submits himself to Allāh, and he is Muhsin 96,

will have his reward with his Lord — they have nothing to

fear, nor shall they grieve. [2:112]

 

ٰىَر ْسُيْلِل ُهُرِّسَيُن َسَف * ٰىَن ْسُحْلاِب َقَّد َصَو * ٰىَقَّتاَو ٰىَطْعَٔا ْنَم اَّمَٔاَف

As for him who gives and is righteous. And believes in the

best [reward]. We will ease his way towards ease. [92:5-7]

 

• Sincere believers will have a drink ‘of pure wine’ - flavoured

with camphor:

 

اًروُكُش اَلَو ًءاَزَج ْمُكْنِم ُديِرُن اَل ِهَّللا ِهْجَوِل ْمُكُمِعْطُن اَمَّنِٕا

We only feed you for the sake of Allāh. We want from you

neither compensation, nor gratitude … [76:9]

 

• Sa’d ibn Abi Waqqasd reported, Rasulullah r said:

Verily, Allāh only supports this nation because of their weak and

poor, their supplications, their prayers, and their sincerity 97.

 

• Narrated by Umar ibn al-Khattaab d:

I heard Rasulullah r saying,“Actions are according to intentions,

and everyone will get what was intended. Whoever migrates

with an intention for Allāh and His Messenger, the migration

will be for the sake of Allāh and His Messenger. And whoever

migrates for worldly gain or to marry a woman, then his migra-

tion will be for the sake of whatever he migrated for 98.”

 

• r Abu Huraira d reported Rasulullah as saying:

Verily Allāh does not look to your faces and your wealth but He

looks to your heart and to your deeds 99.

 

• Narrated Sa’d bin Abi Waqqas d, Rasulullah r said:

You will be rewarded for whatever you spend for Allāh’s sake

even if it were a morsel which you put in your wife’s mouth 100.

| 43| • Zaid bin Thabit d narrates:

I heard Rasulullah r say, “For the ones whose concern is this

world, Allāh will scatter his affair, and place poverty between

his two eyes. He will not get from the world except what is writ-

ten for him. For the one whose intention is the hereafter, Allāh

will gather for him his affair and place contentment in his heart,

and the world will come to him willingly 101.”

 

• Aisha reported: g

Rasulullah r said: An army will raid the Ka’bah but when they

reach a desert land, all of them will be swallowed by the Earth.

I asked, “O Rasulullah, how will all of them be swallowed by

the Earth while among them are their markets and unrelated

people?”

Rasulullah r said, “They will all be swallowed up, then they will

be resurrected for judgment upon their intentions 102.”

 

• Anas ibn Malik d narrates:

Rasulullah r said: “You have indeed left behind in Madinah peo-

ple who will have an equal share in reward in no matter whatso-

ever path you travel or whatever you spent and whatever valley

you cross.

The sahaba asked: O Rasulullah! How can they be with us

when they are in Madinah?

He said: They intended to go out with you but were detained by

a valid reason 103.”

 

• Mu’awiyah d wrote a letter to ’A’isha g asking her: Write me

and advise me but do not make it lengthy. So ’A’isha g wrote

to Mu’awiyah d. After greeting salam she wrote: I have in-

deed heard Rasulullah r saying:

Whoever seeks Allah’s pleasure at the cost of people’s anger,

then Allah will suffice him against the trouble caused by peo-

ple. And whoever seeks people’s approval at the cost of Allah’s

anger, Allah will leave him to the (mercy) of people.

Wassalamu ’Alaik 104.

 

• ‘Umar ibn al-Khattab d 105 said numerous times while stand-

ing on the mimbar of Nabi r : ‘The thing I fear the most for

this ummah is every hypocrite who speaks with knowledge.

It was asked, ‘How can a hypocrite be knowledgeable?’ He

replied, ‘Knowledgeable with his tongue but ignorant at heart

and when it comes to practising.’

|44|

• Thawban d narrates:

I heard Rasulullah r saying, “Glad tidings to the sincere ones.

They are an illumination in the darkness, because of whom all

severe evils are driven away 106.”

 

• Usamah d narrates that I was present with Rasulullah r, when

a messenger came from one of his daughters, at that time

Sa’d, Ubayy ibne-Ka’b, Mu’adh f were with him, with the mes-

sage that her son is close to death. Upon this he conveyed this

message to his daughter:

It is for Allah what He has taken; and it is for Allāh what He has

given. The time of everything is destined, therefore, be patient

and hopeful of reward from Allāh 107.

 

Effort of Rectifying Intention

 

• To achieve ikhlas sacrifice health, wealth and desires.

 

• Check the intention before, during and after an action to en-

sure it is being done only for the pleasure of Allāh. If not

then repent for any ulterior motive & renew the intention cor-

rectly.

 

• Give da’wah for correct intention, raise people’s interest &

concern for it.

 

• Make du’a to Allāh for correct intention.

 

… … !

 

| 45|

.

 

 

Striving for Da'wah & Tabligh

 

Allāh I enjoins striving in the Qur’an:

 

اَلَو * ْرُجْهاَف َزْجُّرلاَو * ْرِّهَطَف َكَباَيِثَو * ْرِّبَكَف َكَّبَرَو * ْرِذْنَٔاَف ْمُق * ُرِّثَّدُمْلا اَهُّئَا اَي

* ْرِب ْصاَف َكِّبَرِلَو * ُرِثْكَت ْسَت ْنُنْمَت

O you (Muhammad r) wrapped up in garments! Arise and

warn! And magnify your Lord! And purify your garments!

And keep away from the idols! And show no favour, seeking

gain. And be patient for the sake of your Lord! [74:1-7]

 

ۗ ِهَّللاِب َنوُنِمْؤُتَو ِرَكْنُمْلا ِنَع َنْوَهْنَتَو ِفوُرْعَمْلاِب َنوُرُمْٔاَت ِساَّنلِل ْتَجِرْخُٔا ٍةَّمُٔا َرْيَخ ْمُتْنُك

You are the best ummah ever raised up for mankind; You

enjoin what is right and forbid what is wrong and you be-

lieve in Allāh. [3:110]

 

اْو َصاَوَتَو ِتاَحِلا َّصلا اوُلِمَعَو اوُنَمٓا َنيِذَّلا اَّلِٕا * ٍر ْسُخ يِفَل َنا َسْنِٕاْلا َّنِٕا * ِر ْصَعْلاَو

* ِرْب َّصلاِب اْو َصاَوَتَو ِّقَحْلاِب

By time, Verily! Man is in loss, except those who believe

and do righteous deeds, and exhort one another to the truth,

and exhort one another to patience 108. [103:1-3]

 

ِهَّللا َرا َصْنَٔا اوُنوُك اوُنَمٓا َنيِذَّلا اَهُّئَا اَي

O you who believe! Be helpers [in the cause] of Allāh. [61:14]

 

ۚ ٍجَرَح ْنِم ِنيِّدلا يِف ْمُكْيَلَع َلَعَج اَمَو ْمُكاَبَتْجا َوُه ۚ ِهِداَهِج َّقَح ِهَّللا يِف اوُدِهاَجَو

 

ۚ َميِهاَرْبِٕا ْمُكيِبَٔا َةَّلِم

And strive for Allāh, with the striving due to Him. He has

chosen you, and has not burdened you in religion — the

faith of your father Ibrahim. [22:78]

 

ۚ ِتاَرْيَخْلا اوُقِبَتْساَف

So race to all that is good. [2:148]

 

َنيِرِبا َّصلا َمَلْعَيَو ْمُكْنِم اوُدَهاَج َنيِذَّلا ُهَّللا ِمَلْعَي اَّمَلَو َةَّنَجْلا اوُلُخْدَت ْنَٔا ْمُتْب ِسَح ْمَٔا

Or do you expect to enter Jannah before Allāh makes clear

those among you who strive in His cause and those who are

steadfast? [3:142]

 

There is a a severe warning from Allāh I against those who ne-

glect striving in His path:

 

اَهوُمُتْفَرَتْقا ٌلاَوْمَٔاَو ْمُكُتَريِشَعَو ْمُكُجاَوْزَٔاَو ْمُكُناَوْخِٕاَو ْمُكُؤاَنْبَٔاَو ْمُكُؤاَبٓا َناَك ْنِٕا ْلُق

يِف ٍداَهِجَو ِهِلوُسَرَو ِهَّللا َنِم ْمُكْيَلِٕا َّبَحَٔا اَهَنْو َضْرَت ُنِكا َسَمَو اَهَدا َسَك َنْوَشْخَت ٌةَراَجِتَو

 

ِهِرْمَٔاِب ُهَّللا َيِتْٔاَي ٰىَّتَح او ُصَّبَرَتَف ِهِليِبَس

Say: If your parents, and your children, and your siblings,

and your spouses, and your relatives, and the wealth that

you have gained, the business you worry about, and the

homes in which you delight, are dearer to you than Allāh

and His Messenger, and the struggle in His Cause, then wait

until Allāh executes His Decision (torment). [9:24]

 

Abu Sa’id al-Khudri d reported, Rasulullah r said:

Whoever among you sees evil, let him change it with his hand.

If he is unable to do so, then with his tongue.

If he is unable to do so, then with his heart, and that is the weakest

level of faith 109.

 

Narrated an-Nu‘man bin Bashir d, Rasulullah r said:

The example of the person abiding by Allāh’s orders and limits in

comparison to the one who do wrong and violate Allāh’s limits and

orders is like the example of people drawing lots for seats in a boat.

Some of them got seats in the upper deck while the others in the

lower deck; those in the lower deck have to pass by those in the

upper one to get water, and that troubled the latter.

 

One of them (in the lower deck) took an axe and started making a

hole in the bottom of the boat. The people of the upper deck came

and asked him, (saying), ’What is wrong with you?’

He replied, ”You have been troubled much by my (coming up to

| 47| you), and I have to get water.’

Now if they prevent him from doing that they will save him and

themselves, but if they leave him, they will destroy him and them-

selves 110.

 

Abdullah ibn Amrd reported Rasulullah r said:

Convey to the people even if it were a single sentence, and tell

others the stories of Bani Israel, for it is not sinful to do so. And

whoever tells a lie on me intentionally, will surely take his place in

the Hellfire 111.

 

Da’wah waters every branch of deen - nothing can substitute or

supersede it. Every Muslim has been entrusted with the effort

of propagation on the mere basis of being part of the ummah

of Rasulullah r. If this duty had been optional, the three sa-

haba f who delayed joining the Tabuk expedition would not

have faced social boycott 112 f . Even sahaba who committed

theft and adultery did not face such harsh punishment.

 

The relationship between Allāh I and all His servants should be

established. For this end, one should wholeheartedly, with his

health and wealth take up the effort of all the messengers u.

No remuneration, directly or indirectly, should be coveted from

those upon whom effort is being done.

 

Objective of Da'wah & Tabligh

 

! To bring the six qualities to oneself.

Correct yaqin lead to correct a’mals, and correct a’mals lead to

favourable decisions & conditions from Allāh. We revive the sa-

haba’s system of learning - they learnt the deen at home, in the

masjids and in the path of Allāh.

 

! To establish deen.

Muhammad r is the last prophet, so his worry and concern has

become our worry and concern. Struggle to revive the effort of

da’wah in the way of Rasulullah r so that yaqin and a’mals are

corrected everywhere till the Hour.

 

This is the responsibility 113 of the entire ummah - not just for a

selected few. Allāh I commands:

 

|48 ۖ يِنَعَبَّتا ِنَمَو اَنَٔا ٍةَريِصَب ٰىَلَع ۚ ِهَّللا ىَلِٕا وُعْدَٔا يِليِبَس ِهِذَٰه ْلُق |

Say, “This is my way; I invite to Allāh with insight, I and those

who follow me …” [12:108]

 

َنيِنِمْؤُمْلا ُعَفْنَت ٰىَرْكِّذلا َّنِٕاَف ْرِّكَذَو

And remind, for the reminder benefits the believers. [51:55]

 

! Make correct use of our health, wealth & time.

Our health, wealth & time are trusts - these are blessings given

by Allāh. We need to learn how to utilize these blessings accord-

ing to deen. Allāh granted these blessings to everybody and we

will have to give a full account of their use. Our health, wealth

& time should be spent for the sake of Allāh in every condition

like the sahaba f, such as at the time of of nikah, at the time of

birth or death in the house, in the heat or cold, in affluence and

in poverty, in good health or in illness, whether strong or weak,

whether young or old.

 

Virtues of Da'wah & Tabligh

 

• Allāh I has prepared immense bounties for making collective

effort through khuruj and nusrat:

 

ْمُهْنَع ُهَّللا َيِضَر ٍنا َسْحِٕاِب ْمُهوُعَبَّتا َنيِذَّلاَو ِرا َصْنَٔاْلاَو َنيِرِجاَهُمْلا َنِم َنوُلَّؤَاْلا َنوُقِباَّسلاَو

ُزْوَفْلا َكِلَٰذ ۚ اًدَبَٔا اَهيِف َنيِدِلاَخ ُراَهْنَٔاْلا اَهَتْحَت يِرْجَت ٍتاَّنَج ْمُهَل َّدَعَٔاَو ُهْنَع او ُضَرَو

ُميِظَعْلا

And the forerunners - of the muhajirs and the ansars, and

those who followed them exactly, Allāh is well-pleased with

them as they are well-pleased with Him. He has prepared

for them gardens under which rivers flow, to dwell therein

forever. That is the supreme success. [9:100]

 

• He, who shows mercy upon the creation, is shown mercy by

the Creator. He who makes effort to bring people closer to

Allāh by promoting eman and good actions, Allāh will grant

them the reality of eman and good actions and this creates

closeness to Allāh. Through their effort Allāh I will grant hi-

daya to the workers as well as others.

 

* َنيِنِسْحُمْلا َعَمَل َهَّللا َّنِٕاَو ۚ اَنَلُبُس ْمُهَّنَيِدْهَنَل اَنيِف اوُدَهاَج َنيِذَّلاَو

As for those who strive hard in Us, We surely guide them in

Our ways. And verily, Allāh is with the muhsins. [29:69]

| 49| • Helping the deen of Allāh will draw His help upon us. When

we do the effort of deen in every circumstance then, the power

of Allāh’s qudrah will be with us. Allāh I says:

 

ٌزيِزَع ٌّيِوَقَل َهَّللا َّنِٕا ۗ ُهُر ُصْنَي ْنَم ُهَّللا َّنَر ُصْنَيَلَو

…And Allāh will surely support those who support Him. In-

deed, Allāh is Strong, Almighty. [22:40]

 

* ْمُكَماَدْقَٔا ْتِّبَثُيَو ْمُكْر ُصْنَي َهَّللا اوُر ُصْنَت ْنِٕا اوُنَمٓا َنيِذَّلا اَهُّئَا اَي

O you who believe! If you support (in the cause of) Allāh,

He will help you, and make your foothold firm. [47:7]

 

ۗ ِساَّنلا َنِم َكُمِصْعَي ُهَّللاَو

And Allāh will protect you from the people. [5:67]

 

• Effort of deen will prevent punishment of Allāh I from de-

scending:

 

* َنوُحِل ْصُم اَهُلْهَٔاَو ٍمْلُظِب ٰىَرُقْلا َكِلْهُيِل َكُّبَر َناَك اَمَو

And your Lord would not have destroyed the cities unjustly

while their people were reformers. [11:117]

 

• Narrated by Abu ’Abs, while he was going to the Jumu’ah salat:

I heard Rasulullah r saying, “Anyone whose feet are covered

with dust in the path of Allāh, shall be saved by Allāh from the

Hellfire 114.

 

• Al-Hasan al-Basri ? who recited the ayat:

 

* َنيِمِل ْسُمْلا َنِم يِنَّنِٕا َلاَقَو اًحِلا َص َلِمَعَو ِهَّللا ىَلِٕا اَعَد ْنَّمِم اًلْوَق ُن َسْحَٔا ْنَمَو

And who is better in speech than he who invites to Allāh,

and does righteous deeds, and says: “I am one of the Mus-

lims.” [41:33]

 

explained, “This is the beloved of Allāh, this is the close friend

of Allāh, this is the chosen one of Allāh, this is the most beloved

of the all the people of Earth to Allāh. He responded to the

call of Allāh and called mankind to that to which he had re-

sponded. He did righteous deeds in response and said, ‘I am

one of the Muslims.’ This is Allāh’s vicegerent 115.”

 

• Uthman bin ’Affan d said:

I heard Rasulullah r say: A day in the cause of Allāh is better

than a thousand days doing anything else 116.

|50|

• Abdullah ibn Mas’ud d reported, Rasulullah r said:

May Allāh illuminate one who hears my words, such that he

understands it, memorizes it, and conveys it. Perhaps he will

carry understanding to one who has more understanding than

he does. There are three qualities by which malice cannot enter

the heart of a Muslim: sincere deeds for Allāh, good will to the

leaders of the Muslims, and keeping to their community. Verily,

the call to Islam is protected behind them 117.

 

• Narrated by Abdullah ibn Umar d:

Rasulullah r took hold of my shoulder and said, “Be in this

world as if you were a stranger or a traveller 118.”

 

• Anas d narrates that Rasulullah r said:

A morning or an evening spent in the path of Allāh is better than

the world and all it contains 119.

 

• Khuraym ibn Fatik d reports that Rasulullah r said:

Whoever spends for the cause of Allāh, will be rewarded seven

hundred fold 120.

 

• Abu Umāmah d reported:

A man said: ”O Messenger of Allāh, allow me to travel.”

Rasulullah r said: The tourism of my ummah is striving in the

path of Allāh, the Exalted 121.

 

• When Muslims strive to follow this path, they themselves will

be the first to benefit, as their yaqin will be rectified first.

 

• Aa’isha g reported: Once Rasulullah r entered the house

and I guessed from his face that something of great impor-

tance had happened to him. He did not talk to anyone, and

after making wudhu he entered the masjid. I stood behind

the wall to hear what he said. He sat at the pulpit and after

praising Allāh, he said:

 

0 Muslims! Allāh has commanded you to call people to good

deeds, and prevent them from committing sins; otherwise a time

will come when you will pray to Him, but He will not listen to

you; you will ask your needs of Him, but He will not grant them;

you will demand His help against your enemies, but He will not

help you.

 

After saying this, he came down from the pulpit 122.

| 51| • Abu Huraira reported, Rasulullah r d said:

Whoever calls to guidance will have a reward similar to those

who follow him, without detracting from their rewards in any

way. Whoever calls to misguidance will have sin upon him simi-

lar to those who follow him, without detracting from their sins

in any way 123.

 

• r Narrated by Hudhaifa‘ d , Rasulullah said:

The affliction of a man in his family, his property, his children

and his neighbours are expiated by his salat, zakat (and alms)

and enjoining good and forbidding evil … 124.

 

• 125 Narrated Abu Umayah ash-Sha’bani:

I went to Abu Tha’balah al-Khushani d and asked him: ’How

do you deal with this verse?’ He said: ’Which verse?’

I said: ’Allah’s saying:

Take care of yourselves! He who has strayed cannot harm you

if you are guided. [5:105].’

He said: ’By Allah! I asked one well-informed about it, I asked

Rasulullah r about it.

(So) he said: Rather, continue to enjoin what is good and forbid

what is the evil, until you see avarice obeyed, desires followed,

and the worldly life is preferred, and everyone is impressed with

their own opinion. Then you should focus on yourself and leave

the common people, for after you will come days of patience,

and patience in them will is like holding onto an ember. The re-

ward for the doer (of righteous deeds) during them is the like of

the reward of fifty of those who do the like of what you do.

’Abdullah bin al-Mubarak said: ”It was added for me, by other

than ’Utbah, that it was said: ’O Messenger of Allah! The re-

ward of fifty men among us, or them?’

He said: ’No! Rather the reward of fifty men among you.’”

 

• Abu Sa’id al-Khudri d 126 reported:

Rasulullah r said, “If anyone is pleased with Allāh as his Rabb,

Islam as his religion and Muhammad as (Allāh’s) Messenger, Jan-

nah is incumbent for him”.

Abu Sa’id was delighted with this and requested Rasulullah r

to repeat it. He r repeated it again and then said, “There is yet

another act by which Allāh will elevate one’s rank in Jannah by

one hundred grades. And the distance between any two grades

is equal to the distance between heaven and earth”.

|52|

Abu Sa’id asked Rasulullah r , “What is that?” and he r replied,

”Striving in the way of Allāh; Striving in the way of Allāh”.

 

Effort of Da'wah & Tabligh

 

• The effort of da’wah & tabligh is the mission that all prophets

carried out throughout the ages, and as the followers of prop-

het Muhammad r, it remains the duty of every Muslim till the

Day of Judgement. Therefore, it is essential to learn the spe-

cific method of this effort while engaging in it.

 

Prepare yourself to sacrifice every other passion to negate

all power and means, to call towards eman 127. In this path,

the da’ee will be the first to benefit, as their own yaqin is cor-

rected before anything else - this cannot be achieved without

mujahada and sacrificing worldly distractions 128.

 

• Foremost in this work is the da’wah of kalima. Every person

who embraced this kalima, it was their work to propagate this

kalima, long before salat and other deeds became obligatory.

Thus keep talking of the Great great, and lowly low. Work to

debase the talks of disbelief such as of material, power etc.

and raise the word of Allāh I.

 

• Spend four months to learn the effort of da’wah & tabligh,

taking with us means towards tour expenses, never seeking

assistance from others - relying only on Allāh, abstaining from

all sorts of publicity, propaganda and controversies 129.

Then regularly spend time in the path of Allāh but not limiting

to tartib 130 only.

 

• Work on six qualities whether in jamat tours or at home. When

deeds fall in line with the six qualities, the pattern of Islam will

come into existence.

 

• Deen comes in the lives of the people slowly slowly - just like

trees which grow slow slowly and does not grow in one day.

The same way everyone needs to raise their level of sacrifice

in stages.

 

The problems of the ummah will not be solved by the rulers,

the wealthy, the technocrats, the businessmen, majority or

minority and others - but the means to the solutions of all

problems of the ummah will be those who will sacrifice their

| 53|

pride, comfort, close-ones, health and wealth. Through such

mujahada one will gain closeness to Allāh and His prophet r.

 

When one loves the simple life-style of Rasulullah r , when

you adopt his way of doing worship, character, social & busi-

ness conducts then sacrifice of desires is inevitable. And when

a group sacrifice their desires like this to fulfil the commands

of Allāh I , alien lifestyles will come out of their lives. They

will not be imitators - rather Allāh I will then make them

leaders in mankind, He will grant them a life of unity, He will

protect them and they will rapidly progress.

 

• Before performing any action make firm intention to not look

at the form or structure - instead focus on a’mal. If means are

achieved with a’mal intact then it is well and good. If that

is not the case then stick to a’mal regardless 131. Thus the

work of da’wah must be done single-mindedly, seeking noth-

ing worldly, only seeking the pleasure of Allāh I.

 

• From the foundation of this work are:

• Mashwara,

• Following the ameer (those in authority),

• Tashir (giving glad tidings) and not tanfir (alienation) 132,

• Targib (gentle encouragement) and not tambih (condem-

nation),

• Concern with usool, not disputing over furuh (branches) or

shariah rulings,

• Ijmal (concise) and not tafsil (deep explanation).

 

• Strive to establish a’mals of da’wah. A’mals of da’wah are the

a’mals of nubuwwah, these are the a’mals of hidayah.

So perform the weekly umumui gasts (own & neighbouring

locality 133) and a night of fikr in markaz, daily two mashwara

(masjid & home), and two taleems (masjid & home).

 

• Rasulullah r did not rely on any factories or kingdom for our

continued success. Thus he established regular activities of

the masjid nabawi such as:

• Gathering & discussion of eman

• Circles of teaching & learning

• Dhikr & ibada

• Environment of taqwa 134 and nearness to Allāh

|54|

• Mashwara for fulfilling the needs of deen

• Khidma of deen 135.

From the time of sahaba f, masjids with such environments

were commonplace in many parts of the Muslim world 136.

We should bring this environment into all our masjids. It will

be easy for the people around the masjid to do these a’mals

when they habituate themselves to this lifestyle - and this will

be possible when they spend prolonged periods in the path

of Allāh exercising these a’mals and invite others to do the

same.

 

• Da’ee is never affected by circumstance. Environment affects

people when they only occupy with ritual worship 137. On the

contrary, da’ee affects the environment.

 

Rasulullah r made sahaba f develop qualities of da’ee so

that they are not affected by the environment. Being affected

is natural to human beings, it is not a blameworthy trait. How-

ever, if the effect is so much that Allāh’s command is broken

then it becomes blameworthy 138.

 

If the circumstance is one of weakness and fear then we should

follow Makki tartib, and if the circumstance is one of strength

and peace then we should follow Madani tartib.

 

• Make D’ua for tawfiq & guidance for ourselves, our family, the

ummah & the whole humanity.

 

… … !

 

| 55|

Words of Maulana Ilyas

 

 

Khandlawi ?

 

What follows now is a series of statements of Maulana Ilyas ?, which

don’t follow any kind of order 139.

 

≡ In the lectures, the whys and the wherefores of the commands of shari’at should not be discussed. People should be taught to keep just

the following three things in their minds:

1. In every deed, intention should be to please Allah.

2. To have yaqin of the akhira: every deed should be done to win the

divine pleasure, together with a belief in the akhira. In the akhira,

you will either reap the returns of your [good] deeds, or [at least,]

punishment will be forgiven. [99:7-8]

3. There should be no aim of gaining anything before death in this

world [from the acts of worship], because these things come by

themselves and do not stand as primary objective; though these

things are guaranteed - and it is necessary to believe that these

things will be given - yet it should not be the object of performing

an action.

 

≡ The work is so significant in itself that the sawing of the head [as faced by prophet Zakaria u ] and the flying sedan of prophet Soli-

man u do not matter in this path.

 

≡ These days an oft-repeated error in the service of deen is that begin-nings are regarded as the ultimate and means are given the status of

objectives. If we ponder, we will then find that in all branches of deen,

this error has become entrenched and is the root cause of thousands

evils.

 

≡ What is tabligh? Tabligh is the effort of sending every talk of deen to the heart.

≡ How can a community whose degeneration has sunk even below the kalima be reformed at the top without starting from bottom? The end

cannot be corrected without the beginning. …To hope for the refor-

mation at the top when the base is weak is illusion 140.

 

≡ It is related in the hadith:

Whosoever does not show mercy, will not be shown mercy. Have

mercy upon those on earth and the One in the heaven will show

mercy on you.

It is a pity that people have restricted this mercy to those who are hun-

gry, thirsty and naked, and have no pity on the muslims who are de-

prived of deen. It is as if they consider the lack of material things to

be a loss, but do not consider a lack of deen as such. Therefore, why

should the One in the heaven have pity upon us when we do not take

pity on the ruined religious conditions of muslims.

The foundation of our tabligh is based upon this pity. Therefore, this

work should necessarily be done with compassion and feelings of mercy.

If a person goes out for tabligh because of the sad religious state of his

fellow muslims pains him, he will certainly perform his duty with com-

passion and sympathy. However, if he does not have this disposition

but has another intention, then he will be involved in pride and self-

elation from which no benefit can be expected. The one who will bear

this hadith in mind while doing the work will have sincerity, as well as

watch over his own failings. While his gaze may fall onto the shortcom-

ings of others, he will not lose sight of their Islamic merits. Such a per-

son will not defend his nafs (lower self) but will blame it. The crux of

this tabligh effort is not to favour the self but to keep the lesson of

blaming the self in view.

 

≡ In the beginning of Islam (when deen was weak and dunya was strong), Rasulullah r used to go to those lacking in the desire for deen and the

truth, attend their assemblies and though uninvited, he still gave them

the da’wah. He did not wait for the people to invite them. He sent the

sahabaf to do tabligh in some places. In these times, the same weak

conditions prevail. Hence, we should go to those who have no desire,

to the assemblies of the atheists, sinners, etc., and exalt the Word of

Allāh I in their midst.

 

≡ Respected friends! Time is still left for work. Two great dangers for deen are approaching in the near future. The first one will be a mis-

sionary movement of the propagation of disbelief, just like the Shuddi

Tehrek (a tyrannical movement in the sub-continent forcing Muslims to

adopt Hinduism in 1920s), which will travel among the ignorant masses.

The second one will be atheism and apostasy, which is coming hand in

hand with the western government and political system. These two

sources of waywardness will rush like the flood. Therefore, do what

you can before these appear.

 

| 57| ≡ The method of general religious education and training which we want to spread through this movement of ours, was the only method

which existed in the days of Rasulullah r; in those days, deen used to be

learnt and taught generally in this course of action. From then on, all

the other methods which were developed for this purpose, e.g., com-

piling and writing books, education through books, etc. were the cre-

ations of circumstances for fulfilling the felt needs. What a pity it is

that people now regard these methods as the actual method, whereas

the method of the days of Rasulullah r which is the actual and the best

method of general religious education and training, has long been for-

gotten.

 

≡ When I first began teaching at the madrasa, many students enrolled — bright, capable, and full of promise. I believed that after investing

so much time and effort in their education, they would graduate as

molvis and alims and go on to serve the faith in honourable roles. How-

ever, many chose different paths: some studied the Unani system of

medicine and opened clinics, others passed university exams and be-

came teachers in schools and colleges, while a few remained as molvis

in madrasas. That was all. Gradually, I lost interest in teaching at the

madrasa.

Then a time came when my spiritual guide granted me permission to

teach dhikr to seekers of Truth, and I felt a sincere desire to guide them.

By Allah’s grace, those under my instruction advanced so swiftly that

even I was astonished. Yet, I began to reflect on what it all truly meant

and where it might lead. At best, a few spiritually accomplished individ-

uals would emerge, and people would approach them seeking prayers

for success in lawsuits or amulets for children. Perhaps, through them,

the chain of guidance and instruction would continue for some time.

In the end, my enthusiasm for dhikr faded too, and I came to realize

that the greatest way to use the talents Allah has given me is to ded-

icate them exactly as the Holy Prophet did: guiding Allah’s servants

— especially those who are heedless or negligent — back to Him, and

awakening in them a deep commitment to strive for Allah’s cause, even

if it requires great sacrifice. This is my sole mission and the core mes-

sage I share with everyone. When pursued sincerely, this mission will

naturally give rise to countless madrasas and Sufi lodges; in fact, ev-

ery Muslim could become a source of learning and spiritual inspiration

themselves, allowing the blessings brought by the Prophet to flourish

once again among the masses.

(Source: Siraj (ibn) Yusuf Lambat (Leicester 1998).)

 

≡ Human nature tends to fall quickly into despair, and this happens be-cause when a person becomes hopeless, he stops considering himself

responsible for putting in any effort and, as a result, remains inactive.

Realize that this is a snare laid by shaitan and nafs, intended to foster

resignation and idleness.

 

|58|

≡ To become despondent on account of lack of means and resources is a sign that you have become worshippers of these resources and that

your faith in the promise of Allah and His unseen power is but little.

Depending entirely upon Allah and with courage rise to the occasion

and Allah will prepare the means otherwise, what can man accomplish

by himself? Courage and struggle according to our full capacity is a pre-

condition.

 

≡ The verse “And from what We have provided, they spent…[2:3]” is not confined to riches and wealth but whatever ability, external or in-

ternal, given to us by Allah, for example, fikr and raai (thinking and opin-

ion) or hands and feet; these are all gifts from Allah and to utilise them

for the work of Allah and for His deen are all included in this verse.

 

≡ …I decided that whatever external and internal potential Allah has given me, I should utilise for the work on which Rasulullah r used his

strength, i.e. the effort on Allah’s servants, especially the negligent

and those lacking in urge, to divert them to Allah and to spread the idea

to consider life cheap for the sake of propagating the words of Allah.

This is our movement and this is what we tell everybody. If this work

is established, then a thousand more madrasahs and khanqas (spiri-

tual centres) will be established. In fact, every muslim will become a

madrasah and a khanqa in himself. Then the favours brought by Rasul-

ullah r will be then enjoyed by all the people. This is the right and the

prestige of deen that it should reach out to everyone, high and low.

[To someone who made excuse of old age maulana explained:

If in reality you thought yourself competent at first to have power or

strength to do something, then at that time you were not fit for the

work of Allah. If you have definite certainty that you now have no power

or strength and cannot do anything, then you have now become enti-

tled to do Allah’s work and to be worthy of attaining Allah’s help. It

is a condition to acquire Allah’s help that man should consider himself

completely helpless and have faith that only through Allah can work be

done. Without this, no help can be expected from Allah. It is stated in

a Hadith Qudsi: ”I am with those whose hearts have been broken.”

 

≡ To beg Allah for His grace and sustenance, etc. is mandatory but to seek compensation for worship, service to the creation, etc. in this

world is haram.

 

≡ The stages which Rasulullah r taught us to achieve by sacrificing our lives or with a keen desire to sacrifice ourselves and whatever sahaba f

had acquired by sacrificing themselves in the path of deen, you people

wish to acquire them by only reading the books, lying comfortably in

your beds!

 

≡ This effort is like a washing machine. All types of dirty, foul and filthy clothes come here.

 

| 59| ≡ [Said to one of his relatives:] People out there are burning in the fire of ignorance and you are wasting your time here inquiring after my

health!

 

≡ [Once a person presented a purse to him with the request that he used it, exclusively, for his own needs. The Maulana replied:] If we do

not regard Allah’s work our own, how can we claim to be His bondsmen?

[With a sigh, he added:] Alas! We are not the just appreciators of the

sacred Prophet. We do not know his true worth.

 

≡ When we do not fulfil the commandments of Allah and refrain from the forbidden in our personal lives over which we have full control and

there is no obstacle or compulsion, then how is it possible that we be

entrusted with the governing of this world?

 

≡ Only speech has been left. Writing has been left. Religious confer-ences are the cheating of shaytan. Do this; do that; but doing nothing!

Brothers! Until you do not move your feet, the darkness of the heart is

not going to finish…

 

≡ Brothers! At this time disbelief and atheism are very powerful. Un-der these conditions separate and individual efforts of reform will not

work. Hence, with full force and collective effort, the struggle should

carry on.

“And hold firmly to the rope of Allah collectively…[3:103]”

 

… … !

 

|60|

Words of Maulana Yusuf

 

Khandlawi ?

 

What follows now is a series of statements of Maulana Yusuf ?, which

don’t follow any kind of order 141.

 

≡ The qualities with which Rasulullah r passed his life and the qual-ities with which he performed the effort of deen - the name of these

qualities is called tabligh.

 

≡ Allāh I has kept the success of humanity in their internal strength: Success or failure is the name of the internal condition of the person.

Allāh I has shown how a people is disgraced despite having sovereignty

and resources. Also, He had shown honour in need and in poverty. If

people’s internal yaqin and the a’mal which come out from inside of

him become rectified, then Allāh I will create the environment of suc-

cess, regardless of the poor material quality. From where people see

construction, He had shown destruction.

 

≡ The foundation of circumstance is not mulk and maal [power, means & materials], money or land or rockets etc. Rather the foundation is

a’mal. Only the a’mals of prophets, sahaba and ulama will harmonize

and rectify our circumstances. Mulk & maal or gold & silver will not

rectify our circumstance. Those who believe that gold & silver or mulk

& mal will rectify our condition are in deception, the reality is not like

this, Allāh I connected success with a’mal, He did not connect condi-

tion with any material. The condition will be according to a’mal.

 

≡ In this path, du’a is accepted like the prophets of Bani Israel. What it means is that just like the way Allah made them successful against the

apparent means by using His power of qudrah, and levelled the false-

hood with the ground, the same way Allah will manifest His qudrah for

the aid of the worker upon his dua, and against the apparent system.

 

≡ One great danger to this work is to limit it within the structure and form. Then the soul of the work will come out of it. The safety from

this is that the worker performs all a’mals of this work by sacrificing

the structure and embrace striving and difficulty, and never to leave

this form of mujahada. Increase effort among the poor, continue jamat

on foot.

People will come and say, ”Take, spend this money in the path of Allah”.

At that time sacrificing the structure will be required. So inform them,

”Brother, here we develop the zeal to spend on the correct and sacred

way. You will then be able to spend it yourself, so learn the method

here.”

…The real framework of this effort involves da’wah, gast, talim, tashkil

etc. When mashwara is required then only consult those suitable in giv-

ing opinions. The people giving mashwara should never be from those

detached from the umumi effort.

 

≡ At the moment Muslims only have the rituals and structure of deen. The aim of this effort of tabligh is that the true soul and essence of

deen come to them. They have mutilated organs of deen, the aim of

tabligh is that the complete and pure deen come to them in an orderly

fashion.

The six qualities upon which a lot of effort and drill is made by tablighi

programmes, the aim is to normalise a Muslim life spent upon pure and

ordered deen, keeping the commands of Allah and reward and punish-

ment of hereafter in front.

 

≡ The higher the level of effort made, the more hidaya which will be distributed. When that effort ends hidaya will begin to come out of

the Muslims. Firstly hidaya will come out from business transactions,

social customs, meaning instead of applying the rules of deen alterna-

tive rules and methods will be applied in them, then obligatory duty will

come out. In the end, many evil practices will enter. Even Muslims will

come out of deen! On the contrary, when the effort of deen is made

hidaya begins to come. After that with the increased effort of deen

hidaya will spread further.

 

≡ The aim of our tablighi effort is that Muslims begin to live a life bound by the commands of Allah. It is hoped that by developing the

six qualities and habituating in these they will come to the intended

condition. This …condition will be realised inshallah if we practice and

act according to the meanings, that is through physical effort, tolerat-

ing the difficulties and monetary loss, and following the commands of

Allah even if it is contrary to human desire and nafs.

 

≡ Upon changing the yaqin, Allāh has promised a Jannah that is many times the size of this world. If we mould our lives according to that cor-

rect yaqin then Allāh will subdue all those things from which we have

changed our yaqin in this earthly life 142.

 

≡ What is the field of making effort and striving? |62|

People think agriculture-farming, trade-business, career-employment

etc. are the fields of effort. Similar, on a second front, collectively they

participate in election in order to influence the administration and to

get power. However, these things are like a light bulb or an electric

fan. We cannot exert effort on the bulb or the fan to turn the light on

or turn the fan. Instead, we should reach out to the switch. Similarly, if

our relationship with Allah is built, then anything can happen. On the

contrary, if our relationship with Allah is not built then despite making

an all-out effort the end result will be zero.

 

≡ People will murder each other and devour, this condition will arise when humans will have passions like animals when they will only live

for themselves.

 

≡ This effort of da’wah accustoms every ummati in a special way of spending their own time and wealth. This is why we must avoid any-

thing that might reduce the level of time and wealth spent in this ef-

fort. Otherwise, there is a danger that the people accustomed to this

effort will be lured into seeking name, fame etc.

We need to increase the customs peculiar to this effort, to the best of

our ability and spread this with tolerance, simplicity, and by imploring

and sacrificing temporary and temporal desires. This is the mentality

of this effort, this is what we also find in the effort, the methodology

of Rasulullah r and his sahabaf. This effort will progress as much as

it conforms to their way, and decline in influence by as much as it is

lacking in conformity.

 

≡ Just as Rasulullah r had shown how to pray, fast, perform hajj, in the same manner, Rasulullah r had shown us how to make the effort

of deen. Muslims received da’wah of prophets too. Now Muslims think

that people just need to earn, eat, get busy with their own pursuits!

 

≡ Because of our evil deeds our mentality and mindset have become individualistic, whether it involves dunya or deen, our mentality and

tastes have become such that our heart only wishes to get busy with

personal conditions, we think that in doing so our problems will be

solved. On the contrary, as a result of focusing on personal problems,

by making effort only on personal issues, our trials and calamities do

not decrease. In fact, it will only increase it. Without rectifying the col-

lective problem, solving individual problems is difficult. If a calamity

comes as a consequence of collective corruption then it can spoil the

condition for everybody.

 

≡ The Americans made a lot of things, they spent billions to stop the sale of alcohol and tried everything, yet instead of decrease the sale of

alcohol increased. Alhamdulillah by the effort of tabligh millions left

forbidden acts which they themselves could not imagine possible.

 

≡ All of the destruction is due because ummah is no longer acting as

| 63| an ummah; rather they have forgotten what is ummah and how Rasul-

ullah r built this ummah.

 

≡ At a time when the whole creation is caught up in distress, and there is no other way except this effort, then the responsibility of our friends

has reached beyond the limit. So suppress whatever lowly and humiliat-

ing passions that we have, maximise the use of this effort & movement,

unwaveringly cry a lot at night in supplication for the whole creation in

general and Muslims in particular, with full yaqin and expectation.

 

≡ If our decisions are pleasing to Allāh I, according to the way of the prophets, then we are sorted. “O Muslims! Change your own character!

Change your life-styles by following the life-styles of prophets. Shape

your framework according to them. Replace your efforts with the ef-

forts of prophets.”

 

≡ Every single Muslim, be an alim or saint, elder or hafiz, trader or farmer, labourer or destitute, city dweller or villager, in summery, all

the different classes of people of this ummah establish discipline in

their life.

 

≡ The object of the kalima is the change of yaqin, to come out of the yaqin of means and materials to the qualities & attributes of Allāh I ,

this we have to develop through this kalima. What is the second part,

Muhammad Rasulullah, for? That is to shape our system of life the way

taught by Rasulullah r. The more we give da’wah with yaqin, the more

yaqin will increase, and the more we recite this kalima with its great-

ness and due regard while remembering Allāh I , the more yaqin will

come to heart.

 

≡ Knowledge is to know, in every condition, commands for every place, similar to what we practice inside salat, to create the zeal to learn about

Him, before performing any action learn about it, how did Rasulullah r

perform this - to learn this if we have to leave our homes, sacrifice our

health and wealth, then sacrifice those things. If our condition is like

this then this knowledge will lead to correct zeal or emotion.

 

≡ Whatever does not benefit the deen, save yourselves from that while in this life.

 

≡ Talk like this: Brother, We are Muslims, We all said “La ilaha illal-lahu Muhammadur Rasulullah.” We believe that Allāh I is our sustainer.

Profit-loss, honour-dishonour is in the hands of Allāh I . If we follow

the commands of Allah and live our life according to the way of Rasu-

lullah r, Allah will be happy and make our life. How our life becomes

according to commands of Allah and the way shown by Rasulullah r,

regarding this worry and concern a talk is taking place.

 

≡ Allāh I has set criteria for success. That is same for the king, com-mander, millionaire, poor, same for everyone, like everyone has passed

|64|

through the private part of man, everyone then passed through woman,

and everyone will be below the ground, in the midst of all insects and

stink. Similarly, the criteria for success which apply between birth and

death is also the same, ie yaqin and a’mal.

 

≡ The effort for the actualisation that ”I am sustained by Allah alone” is not the effort of means and materials. On the contrary, effort made

on such material things as kingdom and wealth, business, or technology

will uproot the yaqin of ”Allāh is my Rabb” from the heart and this state-

ment will become a mere lip-service. So, the effort of all the prophets

and of Rasulullah r has to be made on that statement.

 

≡ Every Muslim should be honoured for becoming an ummati of Rasu-lullah r . Humble in front of every Muslim, be small in front of others,

give rights of every person and not expecting that our own rights are

served…

One who belittles himself in front of others for Allah’s sake, Allah will

raise him and give honour. For this, we create a desire in others to do

ikram. We need to explain the value of a Muslim. They should hear the

stories of excellent character, benevolence and think better of others

involving Rasulullah r and his sahabaf. At the same time practice and

habituate to do likewise, and cry to Allah to give us the tawfiq to copy

the character of Rasulullah r.

 

≡ There are two types of wali of Allah. One is that the person leaves everything to go to mountains, tries to remain holy and get close to

Allāh I . This is the lower level. The second and better level is to live

every branch of life with the qualities of wali. For this, it is necessary

that they come out of their businesses in order to build yaqin, ibadah

and character. After building this they can go back to worldly life.

 

≡ Today there is a section of the ummah who display a culture of per-sonal a’mals, and yet that is lifeless. Let the relationship between Allah

and His slave be built - and for this end, we are to devote our life and

wealth, and never to desire anything from the people upon whom ef-

fort is being made.

 

≡ Doing any action without seeking the pleasure of Allāh I is arro-gance and show. To have the asbabs, or increase in asbabs, to get praised

by the people, to become great or famous, to be in need by all, to be

followed, to get recognised for status, to get consulted - to do an ac-

tion for any of these reasons is not ikhlas or in the path of Allah. In

fact, the sincere slaves of Allah, despite knowing the virtues of a’mal,

don’t do those for their virtues and promises despite having firm yaqin

on them. The reason for this is that the promises will be gained even

without making intention for them, but that is not the purpose.

 

… … !

 

| 65|

Frequently Asked Questions,

 

 

Allegations & Answers

 

This section aims to address widespread misconceptions, misundersta-

ndings, and baseless allegations. Those engaged in da’wah and tabligh

generally refrain from extensive self-defence for several reasons:

• When one adheres to the correct methodology with sincerity, sac-

rifice, and patience, then criticism, envy, or malice from others

cannot cause any real harm — since Allāh’s support and the gift

of guidance are not determined by others’ opinions or claims to

truth. Only those who oppose it suffer loss; instead of relying on

hearsay, they should earnestly investigate by direct involvement.

• If a person follows an incorrect methodology, then no matter how

skilfully they argue or present evidence, they will neither receive

Allāh’s help and guidance in this life nor earn reward in the akhira

— even if their arguments silence their opponents.

• If the opposition is driven by group mentality or influenced by

factors such as fiqh, race, color, language, personal desires, or

attachment to worldly life, then engaging with them is merely a

waste of time.

 

Go to non-Muslims, why come to Muslims?

 

In this case, the questioner may genuinely assume the purpose of the

meeting is to convert them when they are already Muslims, or to teach

them what they already know, or to encourage them to pray when they

already perform salat, or to bring them to the masjid when they already

attend five times daily salat there.

Here a bit of history will be useful. One of the reasons which drove

Maulana Ilyas ? to revive this effort was the very low level of religios-

ity which persisted in the Mewat, India in the early Twentieth century

to the extent that Muslims were freely indulging in activities in Hindu temples and negligent of their own duties as Muslims. The solution was

to revive the a’mals of prophethood:

• New-Muslims coming to Madinah to learn, singly and in groups.

They learnt deen in the masjid and in the families which hosted

them (feeding & looking after their animals). In Makkah the house

of Arkam d played this role.

• Jamats of sahaba left Madinah to Yemen, Persia, Iraq, Syria and

other places to teach the Muslims. For example, Rasulullah r sent

many jamats to Banu Haris tribe who were Muslims, similarly he

sent one jamat led by Abdullah bin Tariq to Banu Ajl & Qarra. Ja-

mat of six was sent to the Jadeelah clan to teach new Muslims 143.

Umar d sent one jamat, which included Sakil ibn Yasir and Ab-

dullah bin Mugaffal f to Syria. At the request of Yazid ibn Abi

Sufyan, he sent Muadh ibn Jabal, Ubadah ibn as-Samit, and Abu

ad-Darda, saying, ”All three of you go to Homs first of all. If you

are satisfied with the condition of the people there, one of you

should stay there, another should go to Damascus and the other

to Palestine.”

• Tribes known for their knowledge of deen (such as banu Ash’ari)

were tasked to teach surrounding tribes who were less knowl-

edgeable 144.

Jarir ibn Abdullah d reported:

I pledged allegiance to Rasulullah r to establish prayer, to give charity,

and to give sincere advice to every Muslim 145.

In many places around the world the condition of Muslims today is no

different - only the form irreligious behaviour is different. Thus, it is in-

cumbent on us to revive the above three types of concerns and motion.

Sure, going to non-Muslim for da’wah is a responsibility upon the ummah

- by participating in this effort no one is denying or stopping anyone to

discharge that responsibility. However, just like evening classes in mak-

tabs are set up for the Muslim children and courses in madrasa are cre-

ated for the adolescence Muslims, this effort of eman prioritised the

adult Muslims.

Besides,

• Reminding the believers is a command of Allāh 146 I.

Everyone, from those with the most basic knowledge to ulama,

can get involved in this.

• Enjoining good and forbidding is a command of Allāh I .

Compulsory on everyone according to their level of knowledge

and sphere of influence.

• In the hadith, ”convey from me, even if it be an ayat”, both Muslim

and non-Muslims are inferred.

• If the person’s eman is so weak that they neglect basic duties such

as the daily five times salat, then seeking means to strengthen

their eman is compulsory for them.

• Establishing salat is a command of Allāh I .

| 67|

• Establishing deen is a command of Allāh 147 I.

The prophets of Bani Israel were sent to revive deen in their own com-

munity of believers (who are Muslims) as well as non-Muslims. Cor-

rect yaqin and tawaqqul is necessary to get help of Allāh I- reflect

on da’wah of Musa u among Bani Israel. It may be argued that Rasul-

ullah r spent most of his time & effort upon the Muslims - sometimes

teaching from fajr till maghrib.

 

Where did you get four months, forty days etc. from?

Initially, there was no time limit for going out in the path of Allāh I. Fol-

lowing mashwara with his daughter Hafsag, Umard limited the time

men spend to four months.

Nowadays, khuruj of specific duration is needed purely for logistical

reasons. However, four months is emphasised for following Umar d’s

sunnah. Stipulating such time periods is no different from courses in

universities and darul ulooms.

 

According to Bukhari hadith hijrah has stopped, so why

are you doing hijrah?

Hijrah is leaving one’s place of residence for the sake of deen. Below

are some of the hadiths on this topic:

Mu’awiyah reported: Rasulullah r said:

Hijrah will not end until repentance ends, and repentance will not end

until the sun rises from the west 148.

Narrated by Ibn ’Abbās d, Rasulullah r said on the day of the conquest

of Makkah:

There is no (more) Hijrah (from Makkah to Madinah), but (there remains)

Jihād and intention. So if you are summoned to fight, go forth 149.

Narrated by Abdullah ibn al-Sa’di, Rasulullah r said:

Hijrah will not cease as long as there is battle with disbelievers 150.

It is clear from the above hadiths that:

• Hijrah from Makkah to Madinah has ended after its conquest.

• Hijrah from a land of disbelief to a land of Islam is permissible and

in some cases, mandatory when practising Islam is impossible..

 

Why are you using verses of Qur'an & hadith for Jihad

in da'wah & tabligh effort?

The term Jihad carries a much broader meaning than what some people

are led to believe. Certain individuals, whether out of ignorance or due

to the influence of Orientalist interpretations, have mistakenly trans-

lated the Arabic word Jihad as “holy war.” In fact, Jihad simply means

striving or exerting effort. In shari’a term, any endeavour to propagate

deen is jihad 151.

|68|

Narrated by Abu ’Abs, while he was going to the Jumu’ah salat:

I heard Rasulullah r saying, “Anyone whose feet are covered with dust in

the path of Allāh, shall be saved by Allāh from the Hellfire.”

Imam Bukhari ? has mentioned this hadith of going out in the path of

 

Allāh in the chapter of walking to Jumu’ah salat as well as the chapter ِهَّللا ِليِبَس يِف of Jihad, clearly indicating that is not restricted to simply

going in fighting for the sake of Allāh.

 

Imam Bukhari ? also named another chapter, ”The chapter on wiping ِهَّللا ِليِبَس يِف the dust off the body while in ” and narrates a hadith in which

Rasulullah r passed by Ammard, who was constructing a masjid, and

wiped the dust of his forehead.

Both words, jihad and kital, are mentioned in the Qur’an. Though at

times the word jihad has been used for other than fighting, the word

kital has been used exclusively for fighting. The following verse, which

uses the word jihad, was revealed in Makkah but here the word jihad

does not command Rasulullah r to fight:

 

اًريِبَك اًداَهِج ِهِب ْمُهْدِهاَجَو َنيِرِفاَكْلا ِعِطُت اَلَف

So do not obey the disbelievers, but strive against them with it, a

mighty struggle.. [25:52]

Similarly:

ۚ ِهِداَهِج َّقَح ِهَّللا يِف اوُدِهاَجَو

And strive hard in Allāh’s Cause as you ought to strive. [22:78]

Fadâla ibn ’Ubayd narrated, Rasulullah r said:

The Mujahid is he who struggles against his self in the obedience of

Allāh 152.

Hafiz ibn Hajr ? says in Fathul Bari that attaining the knowledge of

the basic principles of deen, studying Islamic theology, propagation of

good and forbidding of evil are all jihad.

There is no compulsion in deen - this is why fighting dhimmi is forbid-

den. The objective of jihad is to establish eman and a’mal in the world

- this is obviously a matter of the heart.

 

You are neglecting your family responsibility!

 

It is easy to follow practices that are popular and widespread, but when

something is rare or uncommon, it becomes much harder to follow.

Today, we are only posing this question because our lifestyle and out-

look in life differ greatly from those of the prophets u and sahabaf

for whom leaving home for the sake of deen was normal, and no one

would ask such a question.

Today, we have understood rights of parents, wives & children. But we

have not understood the responsibility towards Allāh and His deen!

In the Qur’an, Allāh I mentioned many stories to encourage people to

build eman & sacrifice for the sake of deen:

| 69| Ibrahim u & his family- Allāh I declared Ibrahim u a leader of hu-

manity after he successfully endured every test set before him.

One of these trials was leaving his homeland of Ash-Shām. As

he journeyed through various valleys, whenever they passed fer-

tile land with people living there, Ibrāhīm u would ask Jibrīl u

whether this was the place Allāh had chosen for them. Each time,

the angel instructed him to continue onward. Eventually, they

arrived at the valley of Makkah — a barren land with no inhabi-

tants. It was there that they learned how Allāh provides suste-

nance even in places where no apparent means of survival exist.

Later on, Allāh I directed Ibrahim u to leave his family in this

barren - one without vegetation, water or people to look after

them. Ibrahim u left them with some dates and a small water-

skin and then travelled back, trusting in Allāh. His wife followed

him and said, “O Ibrahim! To whom are you leaving us in this bar-

ren valley that is not inhabited” She repeated the question several

times but Ibrahim u did not reply. Finally, she asked, ‘Has Allāh

commanded you to do this?’ He said, ‘Yes.’ She said, ‘I am satisfied

that Allāh will never abandon us.’

This was the ultimate test for the whole family on the yaqin of

who is Rabb.

Ashab-e-Kahaf- The people of Kahaf were from a royal family, who

left princely lifestyle to save their eman. Allāh I kept them in

sleep for 300 years. He fulfilled all their needs in that state!

Rasulullah r- Rasulullah r used to draw lots to choose which of his

wives would join an expedition. At home, when it was time for

salat he rwould leave his family as if he didn’t know them.

Abu Bakr d- He left his family with children and a blind father to join

hijrah with Rasulullah r.

These are the examples for Muslims to emulate. Sahaba f spread

throughout the world for the sake of deen, many never returned - mak-

ing their graves wherever they went. Throughout the Islamic history we

find countless groups of Muslims who went to spread the deen. They

understood that establishing deen is the purpose of their lives - noth-

ing stood in their way.

By going out in the path of Allāh, men (and women) strengthen their

yaqīn (conviction) and engage in the a‘māl of deen. When they return

from khuruj, they are better able to support their families with renewed

faith and improved character, and to make sincere fikr (concern) for

their deen. About them Allāh I says:

َةاَل َّصلا َنوُميِقُيَو ِرَكْنُمْلا ِنَع َنْوَهْنَيَو ِفوُرْعَمْلاِب َنوُرُمْٔاَي ۚ ٍضْعَب ُءاَيِلْؤَا ْمُه ُضْعَب ُتاَنِمْؤُمْلاَو َنوُنِمْؤُمْلاَو

ۗ ُهَّللا ُمُهُمَحْرَيَس َكِئَٰلؤُا ۚ ُهَلوُسَرَو َهَّللا َنوُعيِطُيَو َةاَكَّزلا َنوُتْؤُيَو

The believing men and believing women are allies of one another.

They enjoin virtue, and forbid evil, and establish salat and give

zakāh and obey Allāh and His Messenger. Those - Allāh will have

mercy upon them. [9:71]

|70|

Tabligh Jamat work is bid'ah, not the sunnah way of

establishing deen!

Prophetic da’wah & tabligh has four distinct characteristics and all of

them are found in this effort:

• Expecting no reward from people, monetary or otherwise 153.

• Calling towards akhira. No prophet called people towards worldly

things 154.

• Using own initiative to give da’wah. Prophets used to meet peo-

ple in person door-to-door, in markets, in different tribes and coun-

tries.

• Making khuruj. Prophets used to emigrate for the sake of deen.

Ibrahim u went to Makkah, Egypt and Palestine. Nooh u left

Hijaz to go Iraq, Egypt, Jordan & Sammum. Yunus u left Syria to

near Tigris river. Musa u visited Madian, Syria, Mount Tur, Persia,

Rome and Andalus. Sulaiman u travelled the whole world.

In surah Nur, Allāh I promises three blessings conditional upon fulfill-

ing four kinds of efforts:

 

ْنِم َنيِذَّلا َفَل ْخَت ْسا اَمَك ِضْرَٔاْلا يِف ْمُهَّنَفِل ْخَت ْسَيَل ِتاَحِلا َّصلا اوُلِمَعَو ْمُكْنِم اوُنَمٓا َنيِذَّلا ُهَّللا َدَعَو

َنوُكِر ْشُي اَل يِنَنوُدُبْعَي ۚ اًنْمَٔا ْمِهِفْوَخ ِدْعَب ْنِم ْمُهَّنَلِّدَبُيَلَو ْمُهَل ٰى َضَتْرا يِذَّلا ُمُهَنيِد ْمُهَل َّنَنِّكَمُيَلَو ْمِهِلْبَق

ۚ اًئْيَش يِب

Allāh has promised those of you who believe and do righteous

deeds, that He will make them successors on earth, as He made

those before them successors, and He will establish for them their

religion — which He has approved for them — and He will substi-

tute security in place of their fear. They worship Me, never asso-

ciating anything with Me. [24:55]

The four efforts are: (1) purify eman, (2) Perform a’mals according to

sunnah, (3) Perform a’mals solely for Him and (4) Not associate partners

with Him.

In return Allāh I promises three blessings, which are: (1) Bestow khi-

lafa, (2) Establish deen and (3) Peace & security.

In the Qur’an there is no explicit command to work for political power

but it has command to fulfil its conditions (such as four above). The

only political activities that is allowed is the prophetic way - there is no

room for desires, getting emotional, victim mentally or following ways

of others. On the contrary, Qur’an gives explicit command to engage in

da’wah, to go out in the path of Allāh I , to spend in His path, to enjoin

good & forbid evil, to be patient in struggling for these etc. and fear

none.

 

Those who deliver the messages of Allāh, and fear Him, and fear اًبيِسَح ِهَّللاِب ٰىَفَكَو ۗ َهَّللا اَّلِٕا اًدَحَٔا َنْوَشْخَي اَلَو ُهَنْوَشْخَيَو ِهَّللا ِتاَلاَسِر َنوُغِّلَبُي َنيِذَّلا

none save Allah. And sufficient is Allāh as a reckoner. [3:39]

So by making effort to rectify eman and a’mal throughout the world,

the effort of da’wah and tabligh is contributing to fundamentals of es-

tablishing deen.

| 71| The only way for the questioner to determine whether this effort aligns

with the sunnah of Rasulullah r or involves bid’ah is to accompany them

and identify any specific practices that contradict the sunnah. We are

sure such a person will be shocked to see that every action carried out

in this effort is supported by evidence from the Qur’an and the sunnah.

A sincere person will have no choice but to join this effort or come up

with something that’s better!

The elders repeatedly emphasise that the sathis should focus solely

on studying the lives of the Prophets u and sahaba f . Maulana

Ilyas ? referred to this work as ”the jewel of the first generation.” The

second ameer, Maulana Yusuf ?, authored a three-volume work titled

”Hayatus Sahaba” to ensure that people learn their deen from authen-

tic sources.

Besides, the ulama have explained the term “bid’ah” in different ways

and so anything in deen which appears ”new” must be examined care-

fully - some matter may be legitimate, while others deserve condem-

nation. Here are few matters which may appears to be bid’ah at first

sight:

• Collecting the whole of Qur’an in one volume - done by Zaid bin

Thabit d

• Taraweeh prayer in congregation behind a single imam - started

by Umar d

• Diacritical marks and vowel symbols in the Qur’an - ordered by

Hajjaj bin Yusuf

• Names of Surahs written in the Qur’an

• Mihrab, minerates, carpets, lights, lines, clocks and chairs in the

masjid

• New fileds of study such as Usool al-Tafsir, Usool al-Hadith, Usool

al-Fiqh, and Asma ur- Rijal.

Imam Shafi ? said:

Bid’ah is two types: praiseworthy bid’ah, and blameworthy bid’ah. That

which agrees with the sunnah is praiseworthy and that which contra-

dicts the sunnah is blameworthy 155.

Sultan al-Ulama Izz ul-Deen bin Abdus-Salam ? said:

Bid’ah is divided into that which is mandatory, forbidden, recommended,

offensive, and permissible. The method to determine [which type it

falls in] is to examine it in light of the established principles of the

Shariah 156.

Imam Nawawi ? explains the two types of bid’ah:

Bid’ah Sayyiah and bid’ah Hasanah. Bid’ah sayyiah is a bid’ah that op-

poses the Qur’an and Sunnah and bid’ah Hasanah is a bid’ah that is not

against the Qur’an or Sunnah 157.

Hafidh ibn Rajjab ? defines bid’ah to mean new things that have no ba-

sis in the Qur’an or Sunnah. If a new practice has evidence from the

Qur’an or Sunnah it will not be bid’ah shari’ah, but it will be bid’ah lo-

gawiyya or linguistic bid’ah 158.

|72|

Shaykh ul-Islam ibn Taymiyyah ? writes that:

Bid’ah is always bad, but some scholars say that there are two kinds of

bid’ah, that one is good and one is bad. If a new thing has origin in the

Qur’an and Sunnah it will be called linguistic bid’ah but not bid’ah in

Shari’ah. Only the word bid’ah will be used on the new things. Like, the

Qur’an was collected in one book after the Prophet Muhammad r, and

the Congregational Tarawi prayer was started in Sayyidina Umar d ’s

time but these two things have an origin in the Sunnah. Therefore, it

will be called linguistic bid’ah 159.

 

Why do you eat & sleep in the masjid!

Masjids are the centre of the Muslim community. Many activities used

to take place in the prophet’s masjid apart from salat. The effort of

da’wah & tabligh continues even when there is no masjid, but when

available it is convenient. According to Shari’ah, the following people

are allowed to eat and sleep in the masjid:

• Student of knowledge

• Musafir

• Mu’taqif

Ibn Umar 160 d reported:

I was a young man and was single and I used to sleep in the masjid dur-

ing the era of Rasulullah r.

Narrated Abu Hurairah 161 d:

I saw seventy men of as-Suffa and none of them had a garment covering

the upper part of the body. They had either Izar (only) or sheets which

they tied round their necks. Some of these sheets reached the mid-

dle of their legs and some reached their heels and they used to gather

them (sheets) with their hands lest their private parts should become

bare.

Narrated ’Aisha 162 g:

On the day of al-Khandaq, a vein of Sa’d (bin Mu’ãdh) was injured and

the Prophet, pitched a tent in the masjid to look after him. There was

another tent for Bani Ghifãr in the masjid and the blood started flowing

from Sa’d’s tent to the tent of Bani Ghifãr. They shouted, ”O occupants

of the tent! What is coming from you to us?” They found that Sa’d’s

wound was bleeding profusely and Sa’d died in his tent.

 

Going to grave and seeking the blessing of the de-

ceased in the graves!

We have been looking for such a person (an experienced participant of

da’wah & tabligh who seeks blessing from deceased) - haven’t found

any anywhere in the world! This is no surprise because going to the

graves to ask is against the core teachings of this effort which turns

people’s attention from:

| 73|

• Creation to Creator

• Materials to A’mals

• Dunya to Akhira

• Observation to Revelation

That said, it is true that some of the accounts in ”Fazail A’mal” are con-

sidered controversial - some are from weak sources (Rasulullah r per-

mitted use of Israeli sources), others originate from later generations.

However, these don’t have any practical impact as the elders have been

clearly focusing on incidences narrated in the Qur’an, Hadith & Hayat-

us-Sahaba, thereby minimising such controversies. In fact, now ”Fazail

A’mal” is read less frequently and not read at all in Arab countries! Since

its publication, ”Muntakhab Hadith” has become the primarily text for

study.

 

They don’t speak about issues of knowledge!

 

One of the qualities people are encouraged to acquire is the zeal to

learn the knowledge of what Allāh I wants from us in different condi-

tions and how to fulfil them. The focus here is upon fundamentals and

building yaqin and a’mal based upon knowledge, correcting tajweed,

wudhu, gusl, salat, masnun du’a, dhikr etc. No one will become alim in

this effort - they might be inspired to enrol in a madrasa or send their

children to madrasa.

Discussion on fiqhi issues for which there is iktilaf is strictly discour-

aged, debating or promoting one’s opinion over another is the domain

of the ulama. If laymen debate on these issues then this will only result

in distraction and disunity.

 

Why don't you forbid evil?

 

It’s not entirely correct to say that the jamat doesn’t forbid evil - the

approach is soft, and at the same time not insisting it’s the only way 163.

We adhere to the methodology of Qur’an & Sunnah. Such matters as

alcohol, fornication and riba was forbidden in Madinah, when Muslims

were strong in eman. Allāh I gave direction to Musa u:

 

ٰى َش ْخَي ْؤَا ُرَّكَذَتَي ُهَّلَعَل اًنِّيَل اًلْوَق ُهَل اَلوُقَف

And speak to him mildly, perhaps he may accept admonition or

fear Allah. [20:44]

The guiding principle here is that when light is introduced, darkness

naturally departs. So nurture the growth of eman and hold fast to a’mals

of nobuwwa, and the person will choose to leave evil gradually. Many

have seen this transformation - cinema and liqueur shop owners close

them or turn them into masjids and madrasa, people stop trimming

their beards and other sinful ways because of their attachment to the

effort of da’wah & tabligh - not because they were lectured about this

|74|

evil deeds. The problem isn’t that people don’t know alcohol is forbid-

den, or that lying, cheating, fornication, usury, and free-mixing are pro-

hibited — even many non-Muslims are aware of these rulings. The real

issue is the strength of one’s eman. When eman is strong, a person nat-

urally distances themselves from these actions; their eman itself drives

them to refrain.

 

Why do you use weak hadith?

 

Ulama of the past and present have allowed the use of weak hadith for

encouragement. With the introduction of ”Muntakhab Hadith”, the use

of weak hadith is minimised. However, beware that weakness of hadith

is usually a judgement on the people in the chain of narration and ulama

of al-Jarh wa al-Ta’dil sometimes differed on their merits. Also, weak

hadiths may gain strength when supported by other corroborating nar-

rations.

It is far more important to realise that the foundation of this effort

does not rest upon weak hadiths! It is based on Qur’an, authentic ha-

diths and understanding of the sahaba f.

 

You are turning people into Sufi, Deobandi and Hanafi!

 

It is understandable how one might easily slip into this mentality - since

many of the prominent figures associated with it hail from North India.

However, conflating the Sufi, Deobandi, and Hanafi traditions with the

Da’wah and Tabligh movement is a serious misconception. While these

groups may occasionally support one another, this does not mean they

are identical. Therefore, when encountering criticisms of Sufism, De-

obandi scholarship, or the Hanafi madhab, one should not simply apply

them to the Da’wah and Tablighi effort without considering their dis-

tinct contexts.

Anyone calling to local variations will meet stiff opposition, largely be-

cause adherents are generally encouraged to focus on the incidences

and understanding of the prophets u and sahabaf, and to avoid dis-

cussions on fiqhi variations [it does not mean they remain ignorant of

fiqh - rather, adherents are just directed to consult local ulama for fiqh

issues]. Local variations, after all, are products of historical develop-

ment. Muslims around the world engage in this effort precisely be-

cause it rises above such localised distinctions.

 

You are not doing anything to solve the social, eco-

nomic and political problems of the ummah!

We must believe that:

• The solution to all the problems of the ummah, of this life and

next, individual or collective are given in deen.

| 75|

• Problems of akhira are millions of times more important than the

problems of this life. Despite this nearly everyone is stressing

over worldly problems - very few are concerned about the prob-

lems of akhira!

• Worldly problems have arisen due to our weakened yaqīn, our ne-

glect of Allah’s commands, and a life lived far removed from the

sunnah. Allāh I says:

 

اَمَو ۚ ُهَل َّدَرَم اَلَف اًءوُس ٍمْوَقِب ُهَّللا َداَرَٔا اَذِٕاَو ۗ ْمِهِسُفْنَٔاِب اَم اوُرِّيَغُي ٰىَّتَح ٍمْوَقِب اَم ُرِّيَغُي اَل َهَّللا َّنِٕا

ٍلاَو ْنِم ِهِنوُد ْنِم ْمُهَل

Indeed, Allah does not change the good condition of a peo-

ple until they change what is within themselves. And if Allah

wills any hardship for a people, there is no turning it back;

and apart from Him they have no protector. [13:11]

Narrated by Thawban 164 d:

Rasulullah r said: The people will soon summon one another to at-

tack you as people, when eating, invite others to share their food.

Someone asked: Will that be because of our small numbers at that

time?

He replied: No. You will be numerous at that time: but you will

be froth like that carried down by a torrent, and Allah will take the

fear of you from the hearts of your enemy and cast al-wahn into

your hearts.

Someone asked: O Messenger of Allah, what is al-wahn?

He replied: Love of this dunya and hatred of death.

• Trying to solve the material problems of the ummah without ad-

dressing internal shortcomings is delusion. Allāh I says:

 

ۚ ْمُهَنْيَب َفَّلَٔا َهَّللا َّنِكَٰلَو ْمِهِبوُلُق َنْيَب َتْفَّلَٔا اَم اًعيِمَج ِضْرَٔاْلا يِف اَم َتْقَفْنَٔا ْوَل

Had you spent everything on earth, you would not have united

their hearts, but Allah united them together. [8:63]

Ibn Umar 165 d reported: Rasulullah r said:

When you engage in usurious transactions, hold on to the tails of

cows, being pleased with agriculture, and abandon jihad, Allah will

appoint disgrace as an authority over you and it will not be removed

until you return to your religion.

• Even if everyone in the ummah becomes as rich the richest per-

son, and even if Muslims have complete freedom to live their live

as they wish, even then the reason for which Allāh I sent prophets

in this world will still be there. Rasulullah r didn’t fear poverty for

this ummah - in fact, the ummah is wealthier than ever before,

thus Allāh I warned us that shaitan will make us fear of poverty:

 

ۖ ِءا َشْحَفْلاِب ْمُكُرُمْٔاَيَو َرْقَفْلا ُمُكُدِعَي ُناَطْيَّشلا

Shaitan threatens you with ’the prospect of’ poverty and or-

ders you to commit Fahsha. [2:268]

Are we going to solve our problems with or without Allāh I’s sup-

port? If we need Allāh I then we must fulfil pre-conditions for

|76|

His support. We must follow sunnah in times of hardship, just as

in time of ease.

Allah’s sunnah is that He grants support only after correct belief

and righteous action are firmly in place — as seen with the Chil-

dren of Israel and the sahabaf. There are no short-cuts to honour

or success; you cannot build a house without first strengthening

its foundation.

Hudhayfa ibn al-Yaman d reported:

Rasulullah r said: Rulers after me will come who do not follow my

guidance and my tradition (sunnah). Some of their men will have

the hearts of devils in a human body.

I said, ”O Rasulullah, what should I do if I live to see that time?”

The Prophet said: You should listen and obey them even if the ruler

strikes your back and takes your wealth, even still listen and obey 166.

• People who cannot rule their own life according to deen, cannot

be trusted to deal with the affairs of the wider community.

• Problems come from Allāh I and He promised these problems

will continue to come. He will make evident who uses worldly

means and who uses sunnah means to deal with it, who is truthful

and who is a liar.

• Problems are sent to raise the rank of the people and community,

provided they persevere using sunnah means. Ends does not jus-

tify means.

When our beliefs are correct; our direction of life is right; our a’mals

are righteous - when we devote our health, wealth and time to strive

for Allāh I- then Allāh I will bring good condition for us in every field

and every era, regardless of external circumstances. This is why ulama,

through the ages, consistently focused the ummah in these internal

matters 167.

Sa’id ibn Jubayr reported: Abdullah ibn Umard came out to us, and we

hoped that he would narrate to us a good tradition. A man approached

him, and he said, “O Abu Abdur Rahman, tell us about fighting during

times of persecution, as Allah said:

And fight them until there is no more persecution. [8:39]”

Ibn Umard said: Do you know what persecution is? May your mother

be bereaved of you! Muhammad r only fought the idolaters as there

was persecution to make them enter their religion. It was not like your

fighting for the sake of ruling 168.

 

Other misconceptions, criticisms and fatawas

Some people approach this work with an analytical mindset. They be-

gin by dissecting the words “da’wah” or “tabligh” and conclude that any-

one engaged in such efforts must be highly knowledgeable or excep-

tionally pious — almost angelic. However, when they see that even or-

dinary, uneducated individuals take part, they understandably become

| 77| confused. Initially, this effort didn’t have a name - in fact, Maulana Ilyas

said that if he had to give it a name, it would have been ”tahriq-e-eman”

or ”movement of eman”. We only wish this effort had a name without

any particular meaning, so that people would focus on observing its

actual activities evaluating what is right or wrong based on first-hand

experience rather than assumptions.

This is an effort in which everyone participates actively — ranging from

the most ignorant person to the most erudite alim, and representing

all segments of society. Participants may be learning or teaching, of-

fering support (nusrah), fulfilling the responsibilities of da‘wah (which

strengthens yaqin and brings a’mali life), engaging in tabligh by con-

veying whatever aspects of the deen they know, carrying out the duty

of enjoining good and forbidding evil, or simply reminding one another.

Everyone, including alems who travel with the jamat, is required to speak

only within the framework of the six qualities, and layperson, by neces-

sity, should speak only about what they are certain of - this ensures

focus and safeguards against error, controversy and disunity.

As well as discharging the above duties and struggling to rectify their

own yaqin and a’mal according to the correct knowledge, they might be

involved with developing whole hosts of other qualities: taqwa (fear) &

tawaqqul (reliance) on Allāh I, conscious of Allāh I , patience, humble-

ness, simplicity, character, self-sacrifice, love of Allāh I , love of Rasul-

ullah r , love of sunnah, love of akhira, ikhlas, concern for the ummah,

managing people, managing work, providing service (khidmah), devel-

oping unity, contentment, abstinence etc.

Others get confused and utter criticism based on odd examples of some-

one saying or doing something wrong, contrary to the declared objec-

tives. No one can control this. This work is open to all - some may not

even come with the right intention. One apt analogy of this work is hos-

pital - where people come for treatment, they may or may not recover

fully. Solution: look at what the majority is doing majority of the time.

Some of the critics (and internet is full of these) who have issues with

whatever group, and rather randomly apply them to this effort! Usually

they take issues with different ideologies or movements which at some

point in its life traversed through Indian subcontinent, and direct them

against this effort. This is just a non-starter! For example, the criticism

for a Sufi alem is slapped on to the effort - we don’t need to answer for

them! Alternatively, they take a particular issue say ”wahdatul wujood”

and slap criticisms around this issue on to this effort! Such issues are

not intrinsic to the effort - we don’t need to answer for this.

Some people go further than this, they actually take these issues to

reputable ulama with false evidence and slap fatwas against the effort.

Take grave worshipping for instance, which has nothing to do with this

effort, is presented as evidence to ulama to get fatwa against it - May

Allah guide us all.

 

… … !

|78|