87 CHAPTER-2 DEVELOPMENT OF DA‘WAH METHODOLOGY AND CONTEMPORARY TRENDS. A BRIEF fflSTORICAL SURVEY OF THE DEVELOPMENT OF DA‘WAH METHODOLOGY. From the very beginning Islam bears the stamp of a religion of da ‘wah that seeks to win the hearts of people to lead them to their Creator - Allah ; and as it was in the beginning so has it continued to be to the present day. ’ The whole life o f the Messengerjtij^, starting from the top o f the Safa mount and ending in the field of ‘Arafat via the battlefields of Badr and Hunayn, streets of Makkah, Ta’if and MadTnah, is the history o f da‘wah Islamiyyah. Since Islam is the fmal and the universal version o f Allah’s True Religion - The Ultimate Truth— Muslim Ummah is, therefore, the last and universal Ummah. It is therefore, but natural that this Ummah has to come across different people and 117 T.W. Arnold, The preachirfg ofMam, P.44. 87
Transcript
87
CHAPTER-2
DEVELOPMENT OF DA‘WAH METHODOLOGY
AND CONTEMPORARY TRENDS.
A BRIEF fflSTORICAL SURVEY OF THE DEVELOPMENT OF DA‘WAH
METHODOLOGY.
From the very beginning Islam bears the stamp o f a religion of da ‘wah
that seeks to win the hearts o f people to lead them to their Creator - Allah ; and
as it was in the beginning so has it continued to be to the present day. ’
The whole life o f the Messengerjtij^, starting from the top o f the Safa mount
and ending in the field of ‘Arafat via the battlefields o f Badr and Hunayn, streets
o f Makkah, Ta’i f and MadTnah, is the history o f da‘wah Islamiyyah.
Since Islam is the fmal and the universal version o f Allah’s True Religion - The
Ultimate Truth— Muslim Ummah is, therefore, the last and universal Ummah. It
is therefore, but natural that this Ummah has to come across different people and
117 T.W. Arnold, The preachirfg o f Mam, P.44.
87
dilTcrcnl times and as a result Jace such struggling situation as have never
118confronted any other community in the history of the world.
The Messenger o f Islam was aware, from the very first day that the Islamic
Movement had to face great difficulties. So he made preparations from the very
beginning to deal with the coming situations. The methodology, which he
adopted to fulfil his mission, was that o f collective efforts by formation o f an
organised community o f his followers.” ^
But the Muslims in the Messenger’s^*^ time were not organised in the manner
as understood in present day political organisations. It was, actually, the
firmness o f belief that had united them as a single community. The
Messenger-ii,'"^ had given his great attention towards building up a clear
understanding of the Islamic faith. It was this dear understanding o f the religion
that had united the Muslims in an organisation.
It was this clear understanding o f the religion that prevented the Islamic
Movement from any kind o f deviation. Immediately ailer the departure of the
Messcngerft!j‘“'i from this world, the Sahabah nearly lost their wits out o f their
deep love for Allah’s Messengerjaaj'^.'Umar with a nalced sword in his hand,
88
s. Abul I,Iasan5\liNadwT,7’ff/v/t/?/£)aWvi'(j 'AzJmat, V .I, P.18,
88
c£ime oiil cryinfi tind warning people that nobody iiinong them slioiikl sny lluU
Muhaniniad. i./'''- was dead. At that time it was Abti Bakiv^e, with his dear and
deep understanding of the faith, who in his public specch recited the following
Qur’anic Ayah;
I JsijI C.'Ln ^ kli Jj*^j yj
(I r-r lT: i ji r
“Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude. ” (3:144)'^'
This was the concept: If the Messenger^stii'^gocs, Allah ife, whose Messenger
he was, is Alive for ever.
Abu Bakr-j addressed the people in t! c following words;
“Whosoever was worshipping Muha;nmad let him know that Muhammad is dead; and whosoever was worshipping Allah let him be happy tliat Allah is always Alive.”
89
Faliii Yakan, IslSm-Nazriyah, TahrTk awr InijilSb, Maklabali DliikrS Rampur, India,1993, (Ur.tr.) Mazhar Syed ‘Al am, P.62.120 lui J n
See for details Tafslr Ibn Kathlr (Vr.),M. 1, part IV P. 30. '“ Idem.
'lbid,P.63.
89
'I'wo applied and loractical k'ssons tluu follow from Uiis event arc that (1) we led
inclined lo pay more than human honour to the leader of the Islamic Movement
and (2) wc feel depressed at <he chanccs and changcs o f lime and forget the
p r in c ip le s .In cither case, we should always remember the divine guidence.
This shows that the obedience in the Islamic Movement does not depend too
much on the individual as it does on the principles.
'I’he vastncss oi'scope of the da'wah IslTmiiyyah, right from its start, increased
gradually. This gradual development can be well understood by the following
Ayat:
At the very first stage o f his da'wah, the Messenger was commanded thus:
(a I quy ’an Al-Shu ‘arB ' 26:214)
“And admonish thy nearest kinsmen< ” (26:214)
Then he was commanded to warn the people o f Makkah and those o f the cities
around it. 'fhc holy Qur’an says:
(»' Cpi '-J jV*Al-Qur‘an (Al-An 'am6:92) See also (Al-Shilra 42:7)
90
A.Y.'All, English Translation of the Meanings and commentary o f the holy Qur’an, Saudi ‘Arabiyyah, Ex.n.460.
Fathi Yakan, I; lum-Nazriyyah, Tafirik awr Inqilah, P.63.
90
91
“And this is a Book which We have sent down, bringing blessings, and confirming (the revelations) which came before it, that thou Mayest warn the Mother o f cities and all to around her. ” (6:92)
‘Umm al-Qura’ , mother o f cities means Makkah.
Later he is directed that the Message should be propagated to every living being.
The holy Qur’an testifies thus:
(Al-Qur’dn, Ydsin 36:69-70)
"This is no less than a Message and a Qur ’an making things clear. That it may give admonition to any (who are) alive. ” (36:69-70)
Here “alive” refers to those who are alive in spiritual sense.
Then it was to be propagated to all whom it could reach? The holy Qur’an says:
9 Pjf _ p \ s 9 / \ ^ ^
(Al-Qur'an, Al-An 'am 6:19)
“This Q ur’an hath been revealed to me by inspiration. That I may warn you and all whom it reaches. " (6:19)
Then it was meant for the whole mankind. The Holy Qur’an says:
(Al-Qur’an, Al-Ibrahfml4:52) See also (14:l),(Al-Saba'24: 28), (A l-A‘ra f 7:158)
Ibn Kathir, op.cit, Vol. 2, Part 7, P.94. '“ A.Y.5vir,op.cil.,Ex.n.4016.
91
"Here is a Mesmge Jar mankind ” (14:52)
Then il was lliially revealed that the Holy Qur’an is meant for all crcalurcs:9 / / \' V I 0 ^
I J jj C5Jj'
(A I-Qur'an, Al-Furqdn 25 -J)
"Blessed is He who sent down (he criterion to His servant, that it may he an admonition to all crcatiire. ” (25:1)
The command for extending da‘wah to the whole universe and happy news o f its
success wai, given at a time when the Muslims were in great distress and
despair. 'I'he Holy Qur’an says:
Jjo oU jJ aJj 0\Al-Qur 'an, Al-Sad 38:87-88)
“This is no less than a reminded to (all) the worlds.
And yc shall certainly know the truth o f it (all) aflcr a while,” (38:87-88)
During the period ol' thirteen years in Makkali, Da‘wah Islamiyya was
continued progressively.
Through the first three years’ uiiderground activity (sccret da‘wah) prominent
personalities like Khadijah, Abu Bakr, ‘Ali, Z^d and others 4 responded to the
call of the Messenger positively. After the divine command to warn people
92
127 See also Sycd Sula'lnian NadwT, op.cit.,Vol.4, P.350,
92
openly, the Messenger called the people o f Makkah and those o f its surrounding
areas; and would also contact the people o f every tribe during the period o f Hajj
1
to present before them the Message of their Lord.
During this period the Message reached Yemen and Abyssinia. People would
come to the Messenger for receiving the Truth.
After reaching Madinah the Messenger sent da‘Is individaully as well as
collectively to different people although the Qur^sh o f Makkah placed hurdles
■ 1 ■ 129in his way.
The Messenger o f Allah invited people to Islam using different methods.
His methodology would differ from person to person and from group to group.
While he would recite Ayat from the holy Qur’an before ‘Umai* 4® and ‘Uthman
4® to call them towards I s l^ , he would only place his hand on the heart o f Abu
Qahafa father o f Abu Bakr 4® and would ask him simply to be a Muslim
Mus‘ab Ibn ‘Umdlr was sent to MadSiah similarly Abu Umamah 4» was sent to hii own clan. See Hc^at al-^ahabah, Pp.l48-I50,
Ibid,Vol.l,Pp. 72-106.
93
The Messenger o f Allah 'i? used to invite people singly (e.g; Abij Baler 4®,
‘Umar 4 , ‘Uthman 4^, ‘All 4 , ‘Imran Ibn Husayn *4. and others), or in tw o’s
(e.g.;Abu Sufyan -j&e. and his wife Hindah), and also in groups (e.g.; once the
Messenger o f Allah had a long conversation with such great leaders of
the polytheists o f Makkah as ‘Utbah, Shaybah, Abu Sufyan, Abu al-BakhtarT,
Aswad Ibn ‘Abd al-Muttalib Ibn Asad, Zama‘ah Ibn Asad, Walid Ibn MughTrah,
Abu Jahal and others and invited them all to Islam co llec tiv e ly ) .Is la m was
being made very easy for the people. They were not invited to the whole of it at
the very first call, but, instead, there was a gradual order o f things. First o f all
TawhTd (Oneness of God) and Risalah (Messengerhood o f Muhammad
was being introduced to them. After accepting that much, they were being
invited to offer five times S a l^ and then to Zakah and so on and so forth.
The Messenger o f Allah would also despatch letters to the great kings o f
the then developed world calling them to I s l ^ . ‘ ^
94
p. no.See Ma'anf al-Hadith by Maulana Manzoor No'mani, Al-Furqan Book Depot, Lucknow, 1999, V o l.l, Pp.85-
86.For a detailed account of the da'wah methodology adopted by the Messenger himself see ways and
means o f da'wah in the first chap. of this dissertation.
94
‘J1
Alkr Ihe Messenger’s , departure, (he responsibility orda‘wah was riillilled
by his Sahabah among whom the four Khulafa'i^^v arc the ibremosl worth
mention.
Diu'ltig the period of the Khulala’ al-Rashidun (the (bur rightly guided
Caliphs vi/,, Abu Bakr, ‘Umar, ‘Uthman and ‘AU the sole aim o f the Islamic
state was da'wah.
It is on the basis o f this fact (hat Shah Waliyyullah, in Izalah al Kliifci,, cldlncs
Khilafah as that authority which is constituted for the establishment o f Din
(Iqanuih al~DTn)\ and which includes, in addition to many responsibilities, the
obligation ol'enjoining
the right and forbidding the wrong.
k/iimali o f the Din, the Shah says that it is meant to revive the knowledge o f Dm
which includes the educati(Mi o f holy Qur’an and Sunnah and advising and
preaching.
There is also a view point that the foremost duty o f the KhalJfah^ as a successor
of the Messenger aj,*"* , was the propagation o f Islam, not conquering lands.
See Abul Ilassan NadwT, Tanklu Da'wal wa ‘Azimat, V ol.5, Pp.262.Ibid, P.263.B ashir id, 'AJiarah Mtihaslishanih, (Ur,), Delhi, 1993, Pp, 182-83.
See also M aulana A kbar Shah Khan, rm-Tkhi Islam, (U r.), Delhi, 1992 V, 1, Pp.534.
95
It was the strict attachment to Islam and firmly following the methodology o f
da‘wah shown to them by the holy Qur’an and the Messengerfti,*"^ that the
Khulafa’ al-Rashidiuh succeeded in so incredibly short a time to found the
greatest common-wealth the world had ever seen.
The most important point regarding the methodology o f da‘wah o f this period
was that no compulsion was ever used. Thomas Arnold, while supporting this
fact, discusses the presence o f Christian Arab tribes o f Northern Arabia thu s:
“Had attempts been made to convert them by force when they first came under Muhammadan rule, it would not have been possible for Christians to have survived among them up to the times o f the ‘AbbasT Caliphs.”
The newly admitted people were being instructed in the teachings o f Islam
immediately after their confession o f the Faith.‘Umar appointed teachers to
instruct people in the teachings o f the holy Qur’an and the observances o f their
new “The importance attached to this work o f instructing the new
converts may be judged from the fact that in the city o f Kufah it was no less a
personage than the sM e treasurer who was entrusted with this task.”*"*
%
*^*T,W.Amol4 "Sa Preaching Mm, P.45. ”®Ibid,P.50.1401
9$
This tolcrancc shown in the first century o f Hijrah was continued by succeeding
generations. This clearly indicates that those Christian tribes that did embrace
Islam did so o f their own choice and free will. “The Christian Arabs o f the
present day, dwelling in the midst o f a Muhammadan population, are a living
testimony o f this tolerance.'" '
In the period o f al-Khilafah al-Rashidali, da'wah was performed at both personal
and collective levels. It was the duty o f the Islamic state. Muslims acting as
rulers had already been directed thus:
97
(Al-Qiir ’an, Al-Hajj 22:41)
" (They are) those who if we establish them in the land, establish regular prayer and give regular charity, enjoin the right and forb id wrong. ” (22:41)
This Ayah explains the objectives o f an Islamic State and the qualities o f its
rulers and citizens.
Since Khildfah al-Rdshidah was the Ideal Islamic government according to the
commandments o f the Shari‘ah, the importance given to da'wah in this period
was the foremost. Keeping this in view there is difference among the I s t o ic
scholars regarding the fact that “the Islamic State owes the responsibility o f
' ‘ lbid.P.52.S.A.A.Mi
1997.P.535.S.A.A.MawdudT, Taflum-al-Qur'an, Abridged version (TalkhTs) by §adruddin IslShT, Delhi, MMI, India,
97
performing amr bi al-ma'ruf wa nahi ‘an al-munkar. The head o f the Islamic
state is, tiierefore, answerable for it and the duty is considered as mijih for
him”.'' '
Shah Waliyyu-AIlah, in Izdlah al-Khifa^ says that KhildfaJi is that government
which is established for Iqdmah al-Din which includes revival o f religious
Icnowledge, establishment of the fundamentals o f Islam, J'lhdd and ... the
obligation o f amr hi al-mar‘uf wa nahi ‘an al-munkar, and this all should
happen under the vicegerency and representation o f the Messenger^*'^^.’'*' After
the end of the Khildfah al-Rdshidah, da‘wah ceased to be performed at the state
level. During the L/mawi period (41-132H), the rulers were almost indifferent
towards their duty o f da‘wah. However, the Muslim government spread to far
away lands and a large number o f new lands were liberated.’" Da‘wah
privatised during this period continued at personal and group levels.
About the condition o f this period Mawlana Abul Hasan ‘AIT NadwT says
that the holy Qur’^ and the Sunnah ceased to be the basis o f the government.
Bait u al-Mal became the private property o f the ‘Caliph’. The whole society
98
S.Ja]aluddin ‘Umri, Mar'u^andMmkar, Eng. Tr. By S.A.Ashraf. Delhi,Hindustan Pub, Pp.134-136. TmkhiDa'watwa 'Azlmat, Vol.l, P.262.Mawlana Akbar Shah NajlbSbSdl, Tarlkh-e-lslam, Vol.2, P.245.
98
was influenced by the wrong policies of the government and the u n -Is l^ ic life
of its officials.''*'^
The most prominent da‘T o f this period was Husain Ibn ‘ Ali The other du 'ah
included ‘Abdullah Ibn Zubdlr, ‘Ali Ibn Hus^n (Zaln al-‘Ab^dm), ‘Urwah Ibn
Zuba'lr and others They continued their da‘wah on personal levels. They
remained totally aloof from the government and the ruling class. They, instead,
sticked to the act o f seeking knowledge and remained always outspoken and
courageous never concealing the truth. They served Islam with sincerity and
always resisted against the injustices of the rulers.
The exceptional period in the Ummayad’s rule was that o f ‘Umar Ibn
‘Abd al - ‘AzTz (99-'101H). His greatest contribution was that he ruled according
to the pattern of Khilafah al-Rashidah.*"^
He not only implemented the SharVah and reformed the Muslims, but also
propagated I s l ^ among the non-Muslims.
Baladhurl, in his FutuJtu-al-Bulddn, says that ‘Umar Ibn ‘Abd al-‘AzIz wrote
seven letters to the Kings o f Hindustan. He invited them towards Is.-am and they
'‘‘’ lbid,P.33.Mawlang Akbar Shah Najibabadl, Tarlkh-e-Is^m, V.2, P.206.
99
In the sccond ccntmy of the Islamic era when the moral degradation and
wcaicncss of faith was at its peak, and the rulers were, as usual, indifferent to this
issue, the individual du‘ah who continued their da'wah efforts were, mainly,
Sa‘id Ibn Jubdir, Muhammad Ibn Sirln and Imam Shu'bl. The leading da‘T of
that peiiod was Hasan al-BasrT who had almost all the qualities of a true da‘T .
He would make direct attacks on the hypocrisy prevailing in his society.
In the middle o f the same centuiy efforts o f Jihad were also made which,
though, due to the strong basis of the Umawi rule and early Abbasis, could not
prove successful, succceded in continuing the influence of Islam on lives.
Muhammad Dhu al-Nafs al-Dhakiyyah and his brother Ibrahim Ibn ‘Abdullah
dcclaied Jihad against Mansur. Imam Abu Hanlfah & Malik supported them.
During the V bbasl lule (13211. 922H.) da'wah as trend and movement
continued but it was not performed by the state as its sole responsibility.
Some o f the major developments o f this period and the response o f du‘ah o f
Islam against these trends and developments follows thus:
Since Muslims were governing the greatest state o f that time spread over the
continents o f Asia and Africa and a part (Spain) of Europe, they direly needed to
compile the Islamic law lest thej' should be compelled by the circumstances to
100
TariUu Da'wat va 'Azimal, V 1, P 59 Ibid, Pp 53-66 Ibid P 68,
100
adopt Roman or Iranian law lb'' the purpose o f governance. 'I'he most imporUuU
melhod for saving Islam adopted by its saviours (du'ah) was liie systematic
compilation of the Hadilh and tlie Fiqh at a more progressed level.
It was in the Abbasi period that the influence o f Greek philosophy on the
Muslim intellectuals was immense. This influence gave rise to the sect of the
Mu‘tazillites, who once got a royal patronage during the rule o f Mamun (198-
210 H), resulting in big controversies. The controversy cropped up regarding the
holy Qur’an and whether it was eternal word of Allahtte or Ilis crcation - an
issue sincerely dealt with and subsequently nullified by the da‘wah of Imam
Ahmad Ibn Hanbal (164-24IH). Imam Abul Hasan aI-Ash‘arI (260-324 H) and
Imam GazzalT (450-505 H) strove hard against the philosophers and purified the
religion from un-Islrunic ways and wrong-interpretations.’^
In the seventh ccntui7 Ilijrah, (thirteenth of the Christian era), the world
of Islam faced such a trouble, the example o f which is hardly found in the
history o f the world. This was the invasion o f Mangels. “There is no event in the
history o f Islani that for terror and desolation can be compared to the Mangel
conquest.”
101
'” fbid, Pp.73-74.'“ ibid, Pp. 103-110 and 121-22,154 T.W. /'m old, 'The Preaching o f Islam, Pp. 2 18,
101
'I’he Muslims historians seemed lo be reluctant in expressing the horror.
Ibn al AthTr, a famous historian writes:
“I'or many years 1 shrank from gix'ing a recital o f these events ... who would deem it a light thing lo sing the death-song o f Islam and o f the Muslims, or find it easy to tell this talc? O thdt my mother had not given me birth! Oh, would that I had died era this and been a thing forgotten, forgotten quitel”' ^
In such desparate conditions what could not be done by the swords o f Muslims
and their rulers was done by the du‘ah of Islam.
Professor Arnold in the preaching o f Islam writes:
“But Islam was to rise again from the ashes o f its former grandeur and though its preachers win over thee savage conquerors to the acceptance o f the faith. I’his was a task for the missionary energies o f Islam that was rendered more difficult from the fact that there were two powerful competitors in the field. The spectacle of Budhism, Christianity and Islam emulously striving to win the allegiance o f the fierce conquerors tliat had set their feet on the necks of adherents of these great missionary religions, is one that is without parallel in the history of the workl.*’' ’
About the spread of Islam among the Tatars, Arnold gives the description
that after the death of Chingiz Khan, the Mangol empire was split up into four
sections and divided among his sons. ^®
The first kind o f the Mangols who embraced Islmn was Baraka Khan
(1256-1267) He met, once, two Muslim traders coming from Bukhara and asked
102
This is file transintion o f (Al-Qur’Sn, Maryam 19:23, see for reffcrencc, T.W.Arnold, op.cil, P.219. NadwT, op.cit,, P.322.
'"P.219.
102
them certain questions about Islam, The traders expounded to him their faith so
persuasively that he embraced Islam in all sincerity. He then presented Islam to
his youi’gcr brother who also bccame Muslim. This evcjit led to the Islamisation
ol'liundereds of Mangols.' '^
Islam spread gradually among the Ilkhans of Persia, the second section of the
Mangol empire. The Ih'st king of the Ilkhans, Tikijdar, embraced Islam. He
made great efforts in admitting a grei.L number of the Talars In the fold Islam.
Chaghatay was the king o f the third sections ofMangoI Empire.
Buraq Khan, the grand grand son of Chaghatay Khan bccame Muslim and took
the name of Sultan Gayath al-Din. But those who had been converted during his
reign relapsed into their former heathenism. Then in about 1326AD,
Tarmashirin Khan became Muslim. Muslims o f his time remained true to their
faith. He was then dethroned by Bazijn who persecuted the Muslims.
Then the first Musalman king of Kashgar, Tuqluq Timur Khan (1347-1363),
was Islamised by Shayldi Jamal al- Din from Bukhara. Thc'shaylch set before the
king tlie doctrines of Islam with such a fervour and zeal that the heart o f the
Khan, that was hard melted like wax, and he became a Muslim. But he
103
'""Idem. )j!lT.W.Arnold,op.cit., Pp.227-28.
Ibid. P.326
103
concealed his faith for a golden opporUiniLy to coinc.'*’' At last they all acccptcd
Islam.
About the spread of Islam in the fourth section o f this empire, Arnold says
that in the rein o f Ogotay (1229-1241), certain Budhist governor o f Persia,
named Kurguz abjured Budhism and became a Musalman. “In the reign of
Timiir Khan (1323-1328), Ananda, a grandson of Qubilay and viceroy o f Kan
su, was a zealous Musalman and had converted a great many persons in Tangut
and won over a large number o f the troops under his command to the same
faith.'®
In this way within a few years only all the Tatars became Muslims and
Islam, once again, proved that it has the strange power o f winning over even its
dreaded e n e m i e s . A n d all this can be achieved through da‘wah.
In the eighth centuiy Ilijrah, fourteenth o f the Christian era, we comc
across the da'wah methodology o f a great Islamic Scholar and reformer, Shaykh
al-Islam Ibn 'I'aymiyya.Ibn TaymiyyaUs period was full o f difficulties. It has had
far reaching effects in terms of political, social, moral, educational and religious
In the light of these objectives the Ikliwan al-Muslimiin '(Muslim Brotherhood)
divided its programme into three stages:
Khalil Ahmad 1-iamidT, IJasm at- Banna ShahJclKlOaiiy, Delhi,MMI„ 1989,P.83. Idem.
"-Idem.
109
i. Introduction of the da‘wah and Islamic renaissance by
presenting the objectives o f the movement, explaining the
reality and spreading the thought among the people.
ii. Instruction and preparation—taking the practising and
pious members to instruct and prepare them to shoulder
the responsibilities of the movement in future.
iii. Practical implementation— to strive for moulding the
existing society according to the plan and programme of
the movement.’’^
In 1938, when the Ikhwan had become a great revolutionary iTiovement and had
spread its da^wah in the Arab World, Hasan al-Banna introduced his movement
in his own words:
“Ikhwan al-Muslimiin is a salafT da'wah. It considers the Qur’an and the Sunnah as the only pure, pristine, and the original sources and wants to invite people towards these sources.It is a pattern based on the Sunnah because it makes the Surmah its model and ideal in every respect.It is a Sufi way as it holds that every good lies in the purity o f soul and heart and in the divine love.It is a poJHical organisation as it wants to reform the goverrmLent both inside and outside the country.It is a physical exercise group as its members maintain their bodies by doing exercise and playing matches with other teams. It is an educational and cultural group as it has clubs and institutions for such purposes. It is an economic company as it solves the economic
issues. Ikhwan strove for strengthening tiie national economy by opening Islamic companies. It is a social ideology as it diagnoses the disease in the society and prescribes courses for them.” ' ^
Thus, from the very outset, this movement has been revolutionary in its
programme. After he laid the foundation o f al-Ikhwdn al-Muslimun at
Isma ‘Tliyyah, Hasan al-Banna constructed a centre along with a mosque in the
name of Dar al-Ikhwan in Isma 'iliyyah. This was done in the first two years.
Upto the fourth year ten branches o f the organisation were established. In
Isma ‘Tliyy'ah Islamic educational schools, one cach for boys and girls, were also
established. The boys school was named as Al-Hira ’ and that o f the girls as
MadrasahUmmahdt al-Mu’minJn. With some branches was attached a mosque
each, and at some other places a club also.’’^
In 1935, the Ikhw ^ practically took part in active politics. They would not only
use political terms in their speeches but would also send letters to the
governments for reforming their (governments’) conditions.By reformations, as
these letters indicate, they meant not only religious or moral reformation, but
also economic, educational, and political reformations including those on the
1 7Qnational and international levels. However, the Ikhwan would strongly deny
that they wanted to topple the government. They could consider the use o f
176
177MajmTah Rasa'ilal-Imam o/-S/2a/j/i/,P.249-50,quoted in Hasan al-BannS Shahid K lDiary, Pp.85-86. Ibid,P.84.
I l l
power as the last alternalivc. Shaykli Hasan al-Banna would always stress in his
writijigs and spccchcs that the movement must progress gradually in a natural
manner. Bui before holding power it was necessary to have strong
public support.’’' Some basic jjiinciples oflkhwan’s da'wah were:
i. 'I'hey would never indulge in the (Islamic jurisprudential dilTcrenccs.)
ii. Al-Banna would not trust in famous wealthy people. lie would always
see towards them with suspicious eyes. He was o f the view that these
people join the movement only to fulfil theh' selfish interests.
He was him.'«clf a disciple of a sufi shaykh who would always advise his
disciples that:
“ They should not quarrel on small matters.
■ They should not speak the arguments o f atheists, free thinkers or
Christian missionaries in public. They, however, could discuss
these things in their private meetings, whereas only such things,
that would motivate people for Allah’s obedience, were to be
spoken o f before the common masses.
For the spiritual training of its adherents, eveiy member o f the Ikhwan was
supposed to recite atleast one part* of the holy Qur’an daily. He was also bound.
112
Ibid,P 85.M aryam JamTIah, Islam in Theory and Pracice, U idu tr. by A bad SIiahpurT, D elhi ,pub, M aklabah N ishani-
RSh,1982,P.256.
112
to think, rcflcct and ponder over the Qur’anic message while reading it. Iivcry
member o f the Ikhwan was supposed to evaluate his actions, he had committed
during the day, before going to bed. He would repent before Allah in case he
had committed any wrong action and praise Allah in ease he had done a good
action. The Ikhwan were also trained in offering Tahajjud (night prayer)
rcgif/ariy.'^'’
The Ikhwan’s csntributioin in the field o f da‘wah was commcndablc, They
established a large number o f educational schools for boys and girls. Ilasan al-
Banna, at times, stressed the Egyptian government to introduce religious
education in government schools and impart high moral education to the new
generation This prog»'amme had four important purposes:
a) Spreading and teaching Islamic beliefs to people.
b) Training them in high moral standai'd.
c) Making them to value Islamic heritage o f their past.
d) Preparing specialists in all branches o f science so that an age o f
Islamic renaissance be started on solid basis.
113
Idem.* The holy Qur’OiJ comprises Ihirty Iwo parls.
For more details sec Mutiammad Shawql DhaklTahriki /khwan al-Musltimn,\Jr.[r.,Sy<i6 RidwSn ‘AIT Nadwr.Lucknow.Majjisi Tahqfqat wa Nashriynt,1999.Pp.223-42.
P.257.
113
Al-Banna’s demand was that subjects like Islamic history, national history and
general Islamic civilization should be included in the curriculum. Similarly
religious education, at the university level, should be made compulsory. He also
demanded that irreligious, immoral and negligent teachers should be ousted and
1co-education system should be banned.
The Ikhwan also played a great role in social welfare activities, especially for
the upliftment o f rural areas. They also established hospitals and dispensaries.'^'^
The Ikhwan utilised media, to a good extent, in their da‘wah.
They were publishing one daily newspaper and more than half a dozen
journals. ‘
The purpose o f their publications was:
^ Presenting Islam in a modem way so that it could be proved to be the only
way of life to the modem mind,
^ Refuting the propaganda against Islam and for the purpose of uniting the
Muslims and minimising differences between different Islamic schools o f
thought.
114
Idem.Ibid.P.258.Idem. The monthly al-ManSr, and the weakly al-Ta'aruf, aUShu'a\ al-Nadhtr, al-Shahab, al-Mabahith.
al~Da'wahm<i al-Mtislimurt.'“ Idem.
114
The role o f women in da‘wah was recognised by the Ikhwan from the very
outset. They established an educational department Firqah al-Akhawat al-
Muslimat for women. This department was meant for the Ikhwan’s own women,
girls and relatives, I'he teachers were females.
One of the most outstanding qualities o f the IkJiwan was they practically took
part in Jihad.
The Ikhwan did not consider lectures, discussions, letters, diagnosing diseases
and prescribing medicincs as the fiindamental and tinal means for their da‘wah.
Their final, permanent and basic means arc:
1. Firm faith, 2. Strong organisation and 3. Continuous struggle.
In addition to these the Ikhwan would adopt every useful way as additional
means of their da'wah.'^^^
Due to its revolutionaiy, though peaceful, programme the Ildiwan were
mercilessly persecuted by the govemments. Their eminent leaders were hanged
to death.
115
KhalTl A. IlaraidT, op.cit..P.309In 1946 A.D. they waged jihad against the British Empire. In 1948 they fought against the Zionists in
Palestine, A large number o f its adherents laid their lives. Again in 1917 A.D. they fought against the British Army, See Islam—Nccariyyah TahrJk awr Inqilab, P.94.'“’ Muhammad ‘InSyatullah SM -im M ujShidk 1 Adhan,Ds\hi iVlMI, 1983,P.275.
lbid.P.276.
115
Though al-Ikhwan al-Muslimun had always made it clear that it had no relation
with political parties and organisations, as according to the Ikhwan these
political parties were in no way resembling the Islamic brotherhood, yet it was,
in 1904 A.D., labelled as a political party. As soon as the charge of being
political, trying to dethrone the government, was made against them, it resulted
in the imprisonment o f its adherents at a large scale.
In 1965 the same thing was repeated. They were this time charged to have
adopted terrorist and disruptive means.
These imprisonments, executions, break aways, intemal and external strife
inflicted many blows upon the Ikhwan. Inspite o f the fact that the Ildiwan have
been almost crushed in their land; they are still, however, active in a number o f
Arab countries like Syria, Urdan (Jordan), Lubnan (Lebanon) and the Sudan. In
fact their activities are felt in the whole Arab World in particular, and their
thought and influence is generally felt in a large number of the Muslim youth
It was founded by Mawlana Syed Abul A ‘la MawdudT in 1941 A.D. at Lahore.
The Mawlana, himself was elected its first Amir (leader).
The purpose of the inception o f the Jama‘at, in the Mawlana’s own words was:
“ To establish the whole system of human life alongwith its all the aspccts (concept and view, belief and idea, religion and ethics, life and character, education and training, culture and civilization, economy and politics, law and judiciary, peace and war and international relations) on the obedience o f Ai/ah and the guidance o f the Messengers.”
The Mawlana says:
“This is the only purpose for which we have been working. And this, and nothing else was, is and will be, Allah willing, our only purpose in future.”'*^
What the Jama‘at intends to estabish, in the Qur’anic temiinology according to
Mawlana, is called D M Haqq or Hukumati llahiyyah which means “ Accepting
Allah as the Real Sovereign and living the whole life, at both individual and
collective levels, under His command.”
117
The JamS'ati IslamT was formed on 2 Sha'ban 1360/26 August. J 9 4 1 in a gathering o f about 75 persons. See Khurram Murad in his foreword to Witnesses unto Mankind, by S.A.A.MawdiidT, ed.and tr. by K.Murad,Deihi.MMI,2000,P.9.
See Jama'ati Islam!Ka Maqsad. Tarlkh Awr La'ifiah ‘Amal, pub.,Nov.l953,cited in M m du d\T ah n kA w r compiled and edited by KhalTl A. namidT.Delhi,MMI.,1991,R46.
Tahnq Awr K arku n ,?^ .
117
18
The struggle for achieving this purpose is called Iqamati Din, Shahadati Haqq
and Tahnki hlaml\ the llrst two being the Qur’anic tenns while the third being
an evolved term.'' ’
Not only the Muslims themselves, but the whole humanity is invited towards
this causc.'^^
Although the Jama‘at’s da'wah is for the whole humanity, they want to prepare
* 198the Muslims first as a true practical witness to be presented in favour o f Islam,
For this purpose, the Jama‘at’s initial programme consists o f two stages:
i) A staunch propagation and spreading o f the Islamic xhought.
ii) Training the Muslims of the sub-continent for practising the same
thought.
During the British rule, the religious condition o f the Indian Muslims was
pitiable. Materialism and Hindu customs and manners had contaminated their
life. Jama'ati Islam! contained in it the struggle o f reform at both the fronts.
After the end o f British rule the, Jama‘ati Islam! was divided into two
branches:"* '* The Jama‘ati Islam! of India and the Jama‘ati Islam! of Pakistan.
200 In 1947 A .n., MawlanS MawdudT, alongwith some o f his top-ranking felk)\vs iiiiftcd fioin Paiiiiinlvole to Lahore, Those members o f the .lama'at vvlio remained in India elccted iVIawlana Abul al-Layth as their Amir in 1948 A.D. Since then botii the brandies have been working according lo rheir own local cf-nriitioii'i. While lIIc slogan o f the Jani5‘ati IsHimT o f Pakistan is HuhumatJ llahiyyah, that o f India is Iqamati D in Also, while the Pakistani JamS'at is very activc in politics, the J.l.Hind has totally divorced it-self from the activc politics.
1J8
'I’hc J.I. o f India played a gical role in the llckl ol’du'wah.
It prepared a religio-polilical curriculum for the Muslim children.
It established educational inslilutions through out India and played an activc rolu
201for the revival o f Islam and published considerable literature in this field.
In Pakisttin, the Jama'at has been tirelessly striving for the implementation o f
Sharfah. The Mawlana, himself, has written a great number o f books regarding
this issue. Mawlana MawdudT’s literatuie, which has been the sole intellectual
source of the Jama'at, is not apoiogetic nor is it defensive. lie has made hard
• ' 202 attacks on un-Islamic, materialistic :ind pseudo-Islamic ways and ideologies.
So far as the Jama‘at’s da'wah methodology is concerned they base it on the •
Qur’an and the ways of the Messengers
a) For building moral character of its adherents, the Jama‘at commands them
to completely live in the obedience o f Allah and to shun all other things
opposite to their faith. ’'
This, naturally soils the pious, sincere, confidential and charactered. This
is the first stage.'°^
119
However Jama'ati IslamT of Jammu &Kashmir Stale lias for a long lime participated the elections although Mawlana MawdadT has, himself, proclaimed the participation, even casting vote in such elections, unlawful, (See MawdndT in RasHi’l wa Masai’!,Delhi, MIVfl,1992, V.I.P.307. At present there i.s found a hell o f difference hcfwccn ihc objcctivc.s and methodologies oflhc Jnmfl‘ats in Pak. and India.
PnthT Yakan, op.cil., P.75.A b u l H a s a n ‘A lT N a d w T , M tis l in i M a m B l ik M a I n M a m i y a t A w r M a g n b i y a l K i Kashmakash,
Lucknow,distributed by IVIusltm Welfare Soclefy J&K, Pp, 128-29,TahrikAwrKarkun,P.9\.
119
b) At first the good quality members arc then made, with conficlcncc, to facc
the second tost which is more difficult llian fhe first one. Similarly cvei-y
succcssiv' trial ivS more aifncult than the prcccding one. This process at
last prepares the required quality. ”’lIowever, the Jaina'at did not gain
20*7success in having a considerable quantity o f such jncmbcrs.
At the same time the Jama‘at docs not consider unavailability of such
individuals as an obstacle in starting its mission but believes in the
process o f going from good to better.^”®
The foremost and the basic objective of Jama'ati Islam! is to establish, in
the words ofMawlanaMawdiadl, ‘atheodcmocratic slate’
Two obstacles in the way of this objective as an outcome o f man’s thinking are:
sense of being independent of divine guidance; and the sense of being
irresponsible, As long as these two things exist, no success can be attained in
reforming the society and in creating the Islamicaily dcsriablc atmosphere.
Therefore, the only way o f curbing the wrong is to make man think that he is not
independent o f his Creator—the Almighty Allah and that he is always
responsible for his actions and accountable before
120
Idem,Ibid,P,92.
“ «Ibid,P.93,MawdOdr, V m Masai V, V. 1 .,Pp.315-18.
‘’‘ lbidP.318.
120
So lar as ihc role ol' w o i i r m i in cla‘wali is conccn icd , the Jania‘at has g iven its
moiiibcrship to the women also. Although the conditions o f the membership for
men and women are the same but Ihc latter have some more duties to pcrlbrm.
They have to present the da‘wah o f the Jama‘at before ihcir friends and
relatives. Tiiey have to worl' hard over their children and have to help Iheir
husbands, who ai i already the .lama‘at’s members, in times of trial. If their
husbands arc not practising Muslims and are sinners, they have to reform them
through amr bi al-md 'ruj and nahi ^an al-munkar or, at least, by remaining
211 •aloof from their wrong deeds.
The Jama'at is conducting Ijiima's (congregations)^ weekly or soj
in which the reports o f the activities o f its adherents are
presented. These reports are analysed critically.
In these congregations (Ijtima‘) any member can question every otlier member
including the AmTr who is not considered above criticism in aiiycase.
Anybody, who is criticised has to either convince or apologise. In addition to the
moral training o f its members, the Jama'at also stresses on their spiritual
training. For this, different members assemble, sometimes, in their homes to
attend lessons o f llie holy Qur’an and the hadTth during night.^’ 'Phe Jania‘at
takes a keen interest in the field o f education. In Pakistan, in 1964 tlie Jama‘at,
nefore it was banned, was lunning thirty three educational institutions in which,
besides the modern education, religious education was also given. It has also
0 Ibeen running adult education centres.
hi Jammu and Kashmir State the Jama‘at is running its educational institutions
in which besides the syllabus prescribed by the J&K State Board o f School
Education, religious education is also given.
'I’he Jama‘at has published literature in abundance in which great efforts have
been made to curb the menace of Communism, Nationalism, Socialism,
Materialism and other man-made systems.
The Jama'at’s activities are not confined to India and Pakistan only but it
intends to establish true Islamic Khilafah in the whole world.
The crux o f the Jama‘at’s da‘wah is that the Muslims must obey Allah ^ and
Ilis Messenger The) should shun hypocrisy, double standards and all
God-displeasing ways. They must dethrone the antagonists o f Islamic system
and the transgressors against Allah and should become true Muslims. Those
122
‘ Ibid,P.360. Ibid, P.364
122
who accept this should joiii hands with the tiiid those who crcatc
hurdles in this way should pel ready lo answer berore Allah
Thus the Jama'ati Islami bciicves that the objective o f the Islamic movement, in
this world, is a revolution in the leadership— the leadership that has rebelled
against God and His guidance and is responsible for the suflcring of mankind. It
has to be replaced by a leadership that is God-conscious, righteous and
• 215committed to following Divine guidance.
Since the foremost objective o f da'wah is to gain Allah’s pleasure, it comes
out that the Jama'at considers striving for the change o f leadership responsible
for securing Allah’s ^ favour in this world and in the hereafler.^*^
The Jama* at, therefore, intends to change the society on the whole, and at a time.
It docs not concentrate on the individual. But, at the same time, it docs not mean
that the role o f individual initiative and effort is denied. “It is God-fearing
individuals”, says Khurram Murad, “to whom the leadership must finally
belong, to ensure the well-being o f human society.^
123
Matyam JarnTlah.op.cit., P 376,Ma\ydadT,7yj0 Mamie Movement—Dynamics o f Values, Power and Change, ed. Khurram MuiSd,
Delhi,MMl,1991,P.7L Idem.
'’ Jbid,P.83.
123
Thus the change o f the individual does not fulfil the purpose, but when such
individuals change the society, this fulfils the purpose."
Because of the revolutionary objectives of the Jama‘at, it had, naturally, to face
the opposition o f the ruling class. Imprisonments, tortures, destruction o f the
property ctc. has been the response against the Jama‘at as a result o f which it has
not been able to achieve all its goals on political agenda even in Pakistan itseli'.
However, it is considered as the most powerful and organised Islamic movement
of the contemporary period. Almost throughout the whole Muslim world a large
number of educated men and women are attached to this movement and its
literature is read by a great number of people all over the world.
As there is not any well-organised effort for taking the individuals into
consideration, the Jama'at’s members, it is felt, are not found so much practical
in the tenets of Islam. Exceptions apart, many o f its members are found weak in
the recitation o f the holy Qur’an and their information is found confined to the
Jama‘at’s own literature.
124
218 lbid,P.80.
124
TahlighT J a m a ‘at»
'1‘he nielhod o f cki'wah adopted by the 'FablTgliT Jama’al is a noteworthy
contemporary reform movement. It was founded by Mawlana Muhammad Ilyas
220in the kite ninctccn-twcnties and has subsequently spread all over the world.
?v1aw)ana Muhammad Ilyas, being himself an 'Aiim (Islamic religious scholar),
considered the religious madrasahs (educational institutions) inadequate, though
useful, in the reformation of the Muslims, lie came to the conclusion that there
should develop a new kind o f relgious activity, alongside the madrasahs which
could reform the hinduised Muslims of his period (especially those o f Mewat).
The Mawlana had realised that the approach o f establishing Madrasahs was not
so effective because o f the following reasons:
a) only a select few were being leformed through these madrasahs.
b) as different set o f means were needed to transform the lives o f the
students, mere instruction in the religion was, therefore, not
enough.
c) there was hai'dly any religious urge among the people, and
/d) the madrasah teaching was directed only at the young children
whereas tlie adults were not being approached at
125
• Actually this is how people call it commonly, otherwise this da'wah organisation docs not bear a specific name. Mawlana Ilyas would call it Tahnkt fm m See his Malfiqal, eel, Mawlana'M lnhaimtadM aimr Na'nmiT,
125
Mawlanfi Muhamniad Ilyas’ cla‘wah mclhodology consisitccl o f organising
groups of Muslims who were required to leave their homes for various lengths
ol'tinie to peribrm da‘wah. 'fhey would travel from city to city, village to village
and from country to country, to preach and practise the fundamental tenets of
Islam. Since people were not familiar with such a novel way, only a few o f them
would get persuaded to join the movement.^^ But after a few years the
movement gathered momentum and the Mawlana began sending groups of
MewatTs to various centres of religious learning in the United Provinces.
Great importance is given to the mosque as the basic centre of da'wah.
Whenever a Jama‘at (group) goes to a certain place, it stays in a mosque of that
particular place. Then every activity of the Jama‘at, like the mutual consultation,
ta ' lim o f the book Fadd 'il A 'mdl, learning correct pronounciation of the holy
Qur’an, learning of the sunah of the Messenger are performed in the
mosque. During the gasht (door to door campaign, consisered as the backbone
of the Tablighi activities) people arc invited to the mosque to attend the general
bayan{rd\gious lesson) there, in the haydn special attention is given to the point
that people might get ready to leave their homes, for performing da‘wah, for
126
Delhi, 1991, P.77.M.M.Ourayiilil in Islamic Stuctiea (Quarlcrly Journal),Autumn 1989, no.3,V,28,P.273.Ibid,P,241.Abul Hasan ‘AlT NadwT, Life and Mission o f Mawldna Mii^iummad Jlyas, Bng.tr.M, A sif Kidway, Lucknow,
Academy o f Islamic Research and Pubh'calion (AIRP),1983,P,33.
126
clirrcrcnt lengths of time. l''or this rcicrcnccs arc given (rom the lives o( the
Sahabah j% who have set such examples for us to follow. After Ihc Bayan one
person stands in front and writes the names o f those who get motivated to go
out with the Jama*at.
Thus the mosque atttains the status o f the officc, the madrasah, the training
camp, the Idianqah (place where mainly spiritual training is given), and the
religious foilress o f the TablTghT Jama'at. Mawlana Ilyas says:
“Mosques are the daughters o f Masjid Nabawiyy (mosque o f the Messenger at Madman), and therefore, ail the things that were done in the M asjid
Nabawiyy should, also, be done in them. In addition to the offering o f prayers, training and instruction was also imparted in M asjid Nabwiyy, and all otlier affairs pertaining to the preservation and propagation o f the Faith, such as, the despatching o f preaching parties and even the organisation o f militaiy compaigns were carried out in it. What I want is that all these things should be done, in the same way, in our mosques as well.”^"
The fundamentals of the TablTghT method o f da'wah are:
a) KaJimah Tayyibah b) Salah (Prayer) c) 'Ilm and Dhikr (knowledge
and remcmberance of Allah ill) d) Jkraml Mmlim (respect for every
c) Ikhkis (sincerity) 1) Ta/rJghi IVaqI (spending lime in tlie way of Allah
“ii, i.e., going out from home with a TablTghT group).^^''To these six
lunclamcntals is attached the seventh as an important factor to achieve the
objective i.e., Turk Idya'iu (leaving that which is useless).^^ ’
'I'hese six fundamentals {Numbers in the language o f the TablTghT Jama'at) arc
not considc>-ed as the complete DTn (Islam) but it is held that if these arc acted
upon perfectly, practising the rest of the commandments oi' Islam will become
227easy,
I ’he TablTghT Jama‘at does not rely upon the writing o f literature as so important
a means o f da‘wah. Notwithstanding the fact, Mawlana Ilyas docs not stop the
writers from writing books, but he himself did not consider any o f the means
like writing books, publishing pamphlets, delivering lectures etc., more fruitful
than practical demonstration itself. He was of the opinion that a writer writes a
book while sitting and a reader reads it while lying on the bed. Then he only
enjoys the reading and praises the writer whereas the book is never practised.
He held that the general method o f education and training is what was prevailing
during the Messenger’s own time when there had been no books and no
128
225 Shaykh $adrudciTn 'Amir al-AnsgrT, Al-Shaykh Muliammad Ilyas wa Da 'watuhS Delhi,Id3raliIsha'ati DTniyyat, 1394 H„P.14,
Idem.227 Idem.
128
madrasahs in the sense as they Eire (bund now. For the Mawlana people have
nogleclcd this original method and have taken the modern mcdiods as
original.^^*
The Mawlana held that introducing tiic Message, first, through literature would
create confusion among people regarding its real meaning and purpose.
However, later on, when the way o f da'wah and the real objective o f the
Fablighi Jama'at had been introduced to a great extent through practical
demonslration o f the Jaina'afs, he allowed his companions to write for their
229causc.
The most important is the Kalimah is no God but
Allah: Muhammad is the Messenger o f All ah).SmcQ the real end and purpose o f
Tabltgh is ' to stimulate the mindless and apathctie people and to enkindle the
desire for corrcction and change in their hearts, ' therefore, the Kalimah is the
only means through which they can be reunited with their Paith^^* II is
considered as the end o f the , HabUAllah^ Rope o f Allah,which is in the hands
of every Muslim , “By seizing that end you can pull him (the Muslim) towards
the wiiole faith, lie cannot resist il As long as the Muslim affmns the Kalimah,
there will be a good chance o f bringing him over to faith. The opportunity must
129
Ibid,Pp.3-5.Muliammad Man?;ur Na‘nianT,£}/?,c/V„ Pp. 114-115 Life and Mixsion o f MawlaiiS Muhammad Ilyas,?. 134.
129
be seized with both hands before it is lost aitogelher.”^ ‘ livery Muslim who
joins a Jama'at in the mosque is first o f all taught the Kalinuih. lie is asked to
recite it. Four things arc stressed upon ;
a) the recitation o f the Kalimah is corrected
b) its word meaning is taught
c) then its sum and substance is explained and then
d) its demands arc asked to be learnt from the ^Ulanici and practised
accordingly. In this way a contact is established between the common
people and
It is the practical experience of this researcher that old aged Muslims ofnot
only remote areas but also o f towns and cities are not able to even recitc the
Kalima correctly let alone its meaning and other things.
SalaK attains the highc.*:! position in the proccss o f reformation of a
Muslim’s life and belief Mawiana Ilyas says:
“ The correction ofKimaz is the source o f the correction of whole life, and it is through the refonii and perfection o f Nimaz that the rest of the life is blessed with virtue and perfection.”^^
The role o f women is also considerd, Hence, Jama'ats o f the Muslim women are
also sent out alongside Jama'at o f their close relations and great care is taken
130
Idem.232 (bid, p. 167,
130
about llic religious comiiiniKlnicnts regarding ihcir Purtlah.^’ But, Ihc Tabli^^lm
o(' toiiay, generally, have taken the tours as nhsohilc Islam and weigh the
religiosity ofa person on the basis ofhow much time one spends in these lours,
Abul I lasan Alt NadwT writes:
“What it shows that TahlJiih workers should not consider the tours etc., to be the whole thing, as the case generally, is today...
Mawlana II) iis himseir^says tint the setting out o f .lama'ats ctc., is not the
whole ofthe Tabligh.
“ The principal aim, says, Mawlana Ilyas, “ and purpose of our endeavour is to teach the Muslims all the things the holy Messenger had brought with him, i.e., to integrate the Ummah with the whole o f the practical and conceptual structure oflslam . This is our primary object. As for the setting out o f Jama'ats and Tabligh squads, these are the elementary means to the realisation o f that end, while the teaching of the Kalimali and Nimaz (Prayer) arc, so to speak,the ABC of our curriculum.”^^
The Tablighi Jama'at works also, among the non-MisIims for their
Islamisation. Hence thousands o f non-Muslims have embraced Islam through
their efforts. Mawlana Ilyas writes, in a letter to Mawlana Muhammad ‘AIT
Jawhar, that he should invite the Europeans to Islam.^^^Howevcr, the Mawlana
131
“ ^MowigniS Muhammad YQsuf.in a Idler to a JamS'at dcspalchcd lo I Ujaz,pub. by NasTr Book I)cpoi..Dclhi,lM4.
Ibid, P. 159Life and Mission o f M m lm a Miifjammad [fyds,P, 157.M aulana W aliid-ud-Diii Khan, 7i5rV/g/» M aklabah al-RisaIa)i, J994 , P.83,
'I he T dblig li crforts dircclecl m ainly lowijrcis the individual M uslim. Il
0 *7wants to change Ihc soc ij ly thiou',h the rclbrmation o f the individual' . An
— — t oindividual Tablighi is r.upposcd to spend his Icnty lour hours according to the
follow ing principles;
(a) lie should spend most o f his tim e in:
(i) .Sa/«/7 (Prayer)
(ii) Da ‘wall ila Allah (Inviting to God)
(iii) Dhikr-AJlah (Rememberence o f Allah)
(i v) Learning and teaching the teachings o f Islam
(b) He should spend least o f his time in:
( i ) e a t in g e tc .
(ii) responding to natural call
(iii) performing other necessary mundane activities
(iv) sleep
(c) He should never:
(i) beg by heart and
(ii) by tongue
132
133
(iii) use other’s things without their permission
(iv) waste money.
(d) He should always:
(i) do his own work
(ii) serve his companions
(iii) serve the whole creation
(iv) obey his Amir ( tiie leader).
Bvcry 'rabliglii is supp \scd lo pray 'lahajjud prayers, in addition to
attending five times collective prayers in the mosque. He has to
read the holy Qur’an with correct pronounciatioii (fq/wJcl), which he
is tought during the tour. He is also bound to make dhikr o f the
third kalima {Snbhan Allah wa al-Hamd li-Allah wa la ilaha ilia
Allah wa Allah Akbar wa la Hawla wa la Qm^^wata illQ hi Allah al-
'Ali al- ‘Azim), tlie Durud on Allah’s Messenger, and the Tawbah,
each hundred times in the morning and evening hours.
In addition to this, Du‘a has been given a great status in the
Tabligh, Mawlana Ilyas says tliat the Muslims are unaware about
"’ Ibid, P.5
133
tlic iniporUinoc ofdLi'a. He held that the s l ic c c s s o I dy'wah depends
upon the clTcctiveness of du‘a. *
Wealthy and Influential people arc not given priority over the poor.
However they arc not ignored in any case. Running after such people, while
paying less attention to the poor, is considered to be a materialistic approach.
The poor people who come voluntarily arc a gift o f God, and hence, full
attention should be paid to them. * The Tablighi Jama'at is totally apolitical.
Its Strong non-political stance has helped it to operate freely all over the world
without gcUing suspected by political rulers. It does not consider potential
power and establishment of a Islamic political state to be wholly responsible for
the revival of Muslim grandeur. Muslims, on the other hand, possess Iman and
should perform da‘wah, These are the two main qualities responsible for their
upliftment^'‘°.
Hie Tabligh has a unique appraoch towards dealing with Munkarat (that
which is noi known meaning unlawful things), Mawlana Muhammad Zakariyya,
in Fada’il TablTgh say that much care should be taken by a da‘I in performing
nahJ 'an al-munkcir for it may, at times, go against the osscncc o f the holy
Qur’an and the Sunnah wherein exposing a Muslim’s sins and insulting him in
134
Manz;urNa‘mani, op.cit., P.55-56,Life and Mission o f Mawiana Mul^ammad Hyas, P, 167,
134
public if! strongly prohibited. For that matter only those wrong actions should be
criticised publicly which may have been committed publicly, otherwise il a
person cominiUs wrong action sccretly, he should not be criticised in publiCj for
that would injure his self rcspect. '"
So far as the contribution of the TablTgh method is concerned, Muslims in
large number, all over the world,are attached to it. Thiey are seen firmly attached
to the commandments of Shari'ah especially the Sunnah o f the Messenger
The TabUgis are generally recognised and identified by their long beards, head
covers and Jong turbans. But at the same time they don’t seem to have much
religious knowledge. One cause for this may be that they prefer the knowledge
of 1‘ada’il over that o f Masa’il, for the knowledge o f Fada’il generates a keen
desire for p»-actising the teachings of Islam. And one who is ready to act first,
will then try to know about the ways to act. If he has no desire, how can he,
then, be ready to act. "* Knowledge and rememberance o f God arc given special
attention. Mawlaiia Ilyas says;
“ Whoever takes part in the rai/zg/?movement should devote himself particularly to ‘Ilin (Learning) and ‘Dhikr’ (God remembrance) when he goes on a tour.Religious advancement is not posible without ‘Ilm and Dhilo-”. '*'
135
MawISna Muhammad Zakiriyya , Fada’il A‘mal, part I, chap., Muslam^nun Kl Mawjudh PaslF Ka Wahid, ‘Flaj, D elh i, Idarah Islia 'atr Diniyyal, 1997, P.633
iVlawiSnaMuhammad 'akau’yyd,/'«f/(77/W'/?7(?/',Dcihi,nD,V.I,P.304.Ibid,V .],P .6.Life and Mission o f Mwalana Muhaiiuni^d Ilyas, P, 1(57,
135
I (e nu'thcr snys:
“Moi’covcr, cliinii[> a Tah/Tfrh lour, a person must conccnlratc wliolly on his spccutl duties , to the exclusion ol' all other activities and intcrcsts.Thc special duties arc: TahH^h rounds, ‘I] m and Dhikr, service o f the companions in the journey, in particular, and mankind ,in general, correction ofinlention and cuilivalion of the habits of sincerity and Uitisah (evaluation).” '''*
In order to ensure peace and co-operation in individual as well as collective
life, every Muslim should see his own faults '.nd learn to admire the good
qualities o f olhc\i. Conllicts and dilTeroncos among individual Muslims and
various organisations exist because of the attitude every one o f them has taken
for granted that he/or his group is the embodiment o f virtue while all the others
are mean, vicious and sinful. Mawlana Ilyas’ approach v\/ith respect to this is:
“ There is no mai. or Muslim who is wholly good or wholly bad. Every one has his own virtues and weaknesses. If the practice o f appreciating the good and ignoring the bad points o f each-other become current among us, many evils will disappear by themselves from the world and virtue will take their place.” **
This, again, indicates that the Tabligh movement concentrates its activities
on the Tazkiyyah{?\xv\^!:icsX\on) o f individual. The sum and substance o f the
Tabligh movement and its purpose can be precisely presented as striving for the
revival o f the way and method of the Messenger o f Allah ^ in the whole
H 6
Ibid, Pp.167-68. Ibid, P. 137,
136
world in order to c<,)rroci the fnilli and dceil o l ono\s o w n s c l f ntid that o f the
whole m a n k in d / ’ ’
I'hc Tabfi}j^hl Jamil‘at \s elTorts nrc felt ahiiosl all over the world. It is
tirelessly workiii^i in India, Pakistan, Malaysici, Indonesia, I'uikcy, iiuropc,
Noith Anicrica, and in the Muslim areas ofThailand and the Philippines.
In iiiirope and North America the Tahlighi Jama'at has played a
coihsidcrable role in the Islamisation o f the MusUms o f South-Asian origin, hi
North America, the Tablighi Jama 'at has Islamised a large number o f African-
Americans and carribean immigrants.
C’hicago, Detroit, Los Angeles, Philadelphia, Atlanta, New York and
Wa.shington DC are the main centres of the Jama'at in the United States. In
Paris alone, Churches have been purchased lo convert them into mosques in
order to acconunodate the growing number o f the Muslim w^orshippers of Allah.
All this has come to happen due to the efforts o f the Tablighi Jama'at/''^^
'fhe Tablighi Jama'at has achieved a great success in achieving its
objectives. So far as c reating religious conciousncss among the common
Muslims, its role is highly commendable. Unlike other organisations, its work
has not slackened since its inception. Number o f religious scholors and the
Muslim intellectuals coming into Us ibid is increasing day by day.
Puiiiaps Ihc unic[uc and a vital role ol the Jcuuci'ot is that it has
.siu'ccotlctl in preserving the Islaniic identity of a common Muslim in the
contemporary wcsternibccl society.
1)«
Jam‘ivvati Aliii - [laclTth
2*1 H'I’he Ahli - 1 hiclTth movement claims its origin to the period o f the Sahabah<%:, .
According to this movement the SahabahJ^, the 7a/)/'w/7(Successors o f the
Sahribah),thc Taba‘ Tahi'un ( the sucessors o f tfie -Tabi'Tm) and, the
Muhaclditlnln (the traditionalists) in addition to Ihe four Ijiianis (Abu IlanTlah,
Malik,Shafri and Ahmad Ibn Ijanbal) were all Ahli HadTth. ''*
'riiis movement holds that since there was no TaqUcl { following the four
jurisprudential schools o f (he above mentioned four hnams) in the periods o f
the SahCihah, the Tabi'iln and the Taba ‘ Tabi'm upto the fourth century o f the
era, it is, therefore, quite genuine to hold the TaqlJd as a B id ‘ah
(innovation).^^'
Muhammad Hamldullah, Khulbati BhawalpTir, Dcllii, Islamic Book Foundation, 1997, P.425. Mawlatia Qa-lT Muhammad Aslam SayCJarJki Ahli- IJadlth, Delhi, 1996, P. 94, Sec also Shah
Waliyyuiliih,(/)//;/»//»/) Al-liaU^akV)CQbm<\, Maklabnh ThanwT, chap., 84, 1984, V .l., P.3(58 Mawlutia Qadf Muhammad Aslam Sayf, op.cit., P.99.Shah Waliyyullah, op. c it . , V .l, P. 368 .Mawlfmii QadT Muhammad Aslam Sayi’, op. cit., P.94.
138
'I he inaslak (w ay) o l' lh c Alili Ilaclilh is that o l ' th c ho ly Q ur’an and the
siiniiali/ro act upon these two. the Ahli- HadTth have adpotcd the method of the
Saluibah, tlie TaN'ui anti the Awliya'. 'Ihey Jiavc not e l iooseu Taqlui for this
j)urpo.se, as, in its presence, it is not possible* to act upon the holy Q ur’an and
the Sunnah completely/'"’'’ Mawiana QadT Muhammad Aslam sayf says :
“'I'he Qur’an and the HadTth o f the M essenger is the base o f the A hli-
lladTth.'fo this w e invite the w hole mankind, in general and the M uslim s, in particular.”^"'
Since the da‘wah of Ahli- HadTth is to invite back to the. pristine and pure
Islam, they arc, therefore stiongly against the innovations.I’hey vehemently
oppose the sticking o f the Muslims to the different schools o f Jurisprudence.lt is
in this connection that their attitude is found VC17 harsh against those Muslims
who worship tombs of saints. In addition to this their efforts seem to be
confmcd to the issues not o f fundamental importance
This attitude isolated them from the common Muslim masses. Since they
don’t recognise any o f the schools of jurisprudence, they differ with the rest o f
1
Mjiwlany Muli;minuid Sidilrq, MasluU Ahli Ihulilli Awr Iskiiy ImilyazJ Musci'il, Delhi, n.cl., P. 11.TwTki Ahli-HadJih, P.47.
‘Alani NadwT, llindustcm kT PahlJ IslSnu TahrTk, Delhi, MMI, 1994, Pp, 21 -22 .* In the Indian sub- contiiienl Ihe Ahli-1 IadHh‘uiama have played a great loie in journalism. They have publii?hed daily news papers, quaitcrly and weekly journals. From Ihcir daily news papers menlion can be made of the A'/7//n/w/(Bombay) and the Icjchlm (Calculla).The weeklies included the Sahafat,. 'Fhe monthly journals include. 1 he AM a/-D/»A/-(I''ai/abad), the A l-J a m i' (Calcutta) etc, These are .some o f those papers and journals whicii dis-continued bolbie 1937 A.D. Those which continued up to the establishment ofPakistan included the fortnightly Miihwimuull the weekly Ahli luulith (Amritsar), the monthly MuhdUith etc. I'hose which continued
139
the N4uslinis mainly in llie is .iics o fS n lah ( pray''r). I his, in Uirn,lKis r c s L i l l c d in
Ihdr isolation IVo the n io s q L i c s .
luslcad orcontinuiiis ofda'wah while remaining among the people in a
connnon mosque ol'a particular locality, the Ahli- HaclTth prefer to build Iheir
own ]iiosquc. Wilh the result a large number o f mosques have been constructed
by them. Making the mosque as their main da‘wah centre,they make hard
attacks on the practices o f Shirk and Bid'ah that have crept into the life o f the
M uslims; and invite people to Ihe Tawhid (oneness of God ) and the Simnah o f
his Messenger In addition to the strong opposition against Shirk and
Bid'ah, the Ahli- Hadlth have published hundreds o f books, journals and
newspapers* against the Christians, the Aryah Samajis, the Qadiyanis and the
Shl‘ahs. They have also established large number of schools for teaching o f
Hadrth in India, especially.
The main objectives of the Ahli-HadTth movement can be summed up as;
I. To keep J ‘tiqad{ls\m-\\z belief) and yi'/72«/(practices) alive and to defme
and act upon the moderate way free o f all the extremes.
]-)0
1‘vcn iill.cr llic cMiibli.sliiiiciit or i‘aki,slan includad the Alili- lfadllh (lazzi-lle , tlic forlnighlly Ahli- weeklies /II - /'x m and ///- h i m etc. Sec Tahrjki Ahli haduh, I\ 540 -45.
Umfith, the
140
2. To spread 'lliii (kiK.vvlecigr; o f tin' holy Our’aii u:id the .Siinnah nncl
various l)ranchcs ol kiiii)wl\vdge related to both these t^vo sources ol
fsiamic knowledge.
41
3. To perjbrm ‘unir bi aJ- ma ‘n lf and nahJ 'an al~ munkar In all the fields o f
For this purpose the Ahli-IIadTth have written many Tafasir (exegesis o f the
holy Qur’an) and commentaries o f the hadTth and have constructed a large
number of mosques and educational institutions.
In the present times, the Ahli-Hadlth have made their influence felt through the
whole Muslim world.“*
Weaknesses o f the contemporary Islamic Movements
It has been,so far, tried to bring into focus the objectives and methodologies o f
some o f the great islamic movements o f the twentieth century whose influence
'1 heir objectives arc very high and their achicvcmcnLs iiLso have been v e iy
ctnisidorable. Ikit, at the same time, most o f “ these Lsliimic M ovem cn is , by and
* • 257large, did net achievc the major objcctivcs tiiat they had set out to achicvc”.
U is ncccssary to I'lnd out the obvious reasons behind the failure of these
iiiovemeiils so lhat future plans could be made with a clear understanding o f the
past experiences. According to Allamah Iqbrd the principle o f movement in the
* ystructure of Islam is IJtihcicL' ‘
Most Islamic movements have ignored Ijliluul while trying to find a
solution to a given problem. 1 ’hey have confined their visions and ideas to the
past historical realities. ‘
Almost all the contemporary Islamic movements have failed to cffccl
change through their methodologies for they; a) cling to the letter of past
Islamic historical oxpcrience b) arc not succcssful in relating the teachings o f
Islam with the contemporary situation and c) seek to gain power to introduce
changc by a cosmological implementation o f the Sharfah without first changing
individuals from wHhin. ' '''
M2
SidclTc|T, The stale o j the Muslim World Today, Kerala, Islamic Fom daiiau Press, 1988, P. 7 Sir Muhaminad Iqbtil, The Reconsiniction ofRelij^iotis thought ui Ixlaiu, New Delhi, 1990, IM48.
•‘**‘Trilia Jybir ;il- 'AiwiinT, “Mi.ssiiig Dimensions in contemporary Islamic Movements ", American Journal o f lilamic SocialSdcnces, V. 12, no.2, Siininicr 1995, P.248,
Idem. A ruwilulion in Isltim is not about gaining political power. To scciirc political power is not ihc real objcctivc. In Islam political power comes as a rcsponsihility, 'I’he leader o f the people is considered as their servant. 'J lie Mcssim^cr was olTorcd political power in Makkali. Had he accepted it, lie would luivc bccome himeself the prisoner o f the exisiing system. Bui his real purpose was to destroy that system and replacc il. So
142
I his lins cicatcd a I'lavr i)roblcni. 'I'he work! is coiiviiiccd llial (iicso
Islanuc inovcnieiits strive lor changing all the governments and political orders,
c\'cn those wilhin which liiese inovcment.s work and froni where they derive
their li'uiliinacy."*’' Mos' ol the Islamic niuvemenls have rcslricled their da‘wah
only to increase the number of their adherents. This purjxxsc lias driKed their
efTorls, lioni gaining Iheir real objectives, to internal riftwS leading to a gross
Tafairuq (division) aniOng them.
Every Islamic movement considers itself to be the whole Unimah (itseiO while it
ceases to think that any Islamic movement is a pail o f the Uinmah and the real
purpose o f an Islamic movement is to galvanise the Ummah which alone can
bring about the real revolution.
The Islamic movements don’t tolerate criticism. Even if they claim to be happy
when the faults and Haws in Iheir methodologies arc brought to their noticc, but
jji the practice they betray their claims.^ ’
The Islamic movements are not, now, producing scholors o f genius. They are
facing intellectual crisis, 'fhe Ummah needs such intellectual personalities who
would be helpful in bringing about its revival and renaissance. But many o f the
leaders of the contemporary Islamic movements ‘‘feel that scholorship and
143
between polilictil power and da'wali in concomcd, the former is on)/ a means for pei forming tlic 'with a more sttong liand.
Ibid, I’. 249.
143
kiK>wloil);c aic beneath their digm’ly and classify (iiesc activities as C(jntmry (or
nearly so) to helicl'”^’'*
Th{‘ most iinpctrtant factor responsible for tlic failure of these fslaniic
irovenients is that they have not practised perfectly what they preach. There is
no problem of moral values in Islam, 'I’he holy Qur’an and the hadltli provids a
complete code of conduct. But the real problem is o f translating these values
into practice . This is the main problem we are facing today. **'"’
'flic Western invasion against the Muslim world has resulted in the
political and militant dominance of the fonner. With the result the jlslamic
movements also adopted the way o f politics and confrontation leaving the issues
of social, economic and educational aspects to secondary importance. When the
Muslim lands got freedom from the west, their learders could not make a good
use o f this frecdoin.With the result they still remain slaves o f the West in these
fields.^ ’'
'fhe Islamic movements arc also under the negative effect o f the state o f
decline which the Muslim world has been undergoing for many centuries.^^^
Most Islamic movements are going through the process o f ‘struggle for
existence in their own lands which has exhausted a lot o f their energy.
‘l/mar ‘Ubayd Ifasanjih, la h fik ih lim i, 1'kt‘wai, Fikr, Delhi, pub.and distributois,1996,Pp,*i'-'IO, Al- ‘Alw<iid,op.cit.,P.249.‘Uinar'Ubaytl Ijasanali, op.cit., P. 21.I lisham al- Talib, fsfitmi KErhmwi kay liycfy Tarhiystl Ur.tr. ‘I Jbaydullah Kaliad Fa!alj,l IsISnn'o Orjjunisulion .Society,Delhi, 1998. I*p.4243.
