തബ്ലീഗ് ജമാറ്റ് ഐം പുര്പോസേ ഒബ്ജെച്ടിവേ ടാസ്ക്

What should be the objective and task during this migration and Motivation.(Tablighi Jamaat Programme)

Maulana Ilyas said (Letter to Maulana Abul Hasan Ali Nadvi page no 21The Quran Ayats written in Arabic Maulana Ilyas Has written in Original letter.)

“The real preaching is of two things, and the rest all Usools consists only of giving it a definite shape.

1.     One of these things is related to the apparent skeleton of work i.e. revival of the practice of Sahaba travel­ling in batches from place to place and from country to country for the propagation of the Guidance brought by the Prophet Muhammad Sallallahu Alaihi wasallam,

2.     While the second one denotes the Revival of Islamic senti­ments (Jazbat) i.e.  Giving rise, once again, to the practice of laying down one's life at the command of Allah, as has been set forth in the Quran:
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا (النساء: 65

So, never by your Lord! Never shall they become believers, unless they make you the judge in the disputes that arise between them, then find no discomfort in their hearts against what you have decided, and surrender to it in total submission. [4:65]

وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (الذاريات: 56

I did not create the Jinns and the human beings except for the purpose that they  should worship Me. [51:56]

The Priority themes to be undertaken in the whole programme

To strive for all the deen brought by the sacred Pro­phet in proportion, to their importance.

In this system of migration and motivation we have to strive for Whole deen i.e all commands of Allah and sunnah path of HAZARAT Muhammad  sallallahu Alaihi wasallam, priority of matters will be in proportion to their importance in deen. To start with the most basic things have to be taken care of first.

(Note Jazakallah o Khair sheikh for Reviving the work of Dawah of our Beloved Prophet ﷺ.. )

(Taken with thanks from http://tablighijamaattruth.blogspot.in/

തബ്ലീഗ് ജമാറ്റ് ഐ വിട്നെസ്സ് അക്കൗണ്ട്‌ അബുൽ ഹസാൻ അലി നാടവി

EYE WITNESS ACCOUNT AND IMPRESSIONS OF TABLIGHI JAMAAT WORK AT GROUND

Written by Shaykh Abul Hasan Ali Nadvi Rahimullah 

(Translated from his book ek Aham deeni dawat)

"To understand this Programme in a better way and to give some first hand glimpse the write visited first time in January 1940 (Zeeqada 1358). I met different people of Mewat who has gone in path and noted down their impression feeling and intuition.(Mushahidat O Tassurat.).

First Account

“After Asr time our vehicle reached Gud GaonJama Mosque.(A TOWN IN MEWAT AREA). We were pleased to know that A Jamaat (Group of people for the above mentioned programme) has just reached there. Listening our arrival news some of them came upto our vehicle our luggage was taken out. They met us and did Hand shake Musafha with love  and affection.

We entered Jama Mosque and the scene that I saw can never forget, and its pleasure still getting in my heart.

There were about thirty brothers sitting in circle comprising people of different age. Two boys of thirteen and sixteen years, and elders as old as sixty years were there. And many in between.

Everyone was having very few article one bed sheet,one cotton blanket etc. it was there eighth day after leaving their native villages. At start they took some dry food for journey and some was left for home.

Thirty people of Jamaat were subdivided into three groups to go on three different routes of Gud Gaon town. Every ten brothers there was a responsible (Ameer).

My colleague respected Patwar Sb addressed these Jamaat and said “You should be grately thankful to Allah that he accepted you for this noble path. This path of Tabligh is actually the path of Prophet. Allah has opened his blessing on you and has opened this path that has been dead for a time being. Allah is rejuvenating this path on your Hand.

Then he asked the Ameer of Jamaat to tell remarks of his last weak in Jamaat. One Jamaat Ameer stood and plainly described it as follows.

“Last Friday there was Nuh Jalsa (Religious gathering). We departed from there. We arrived village chandeni and did effort on them called villagers for prayers, We corrected their Kalima and persuaded them for sparing some time locally for conveying the same to nearby villagers.

Then we took the tribal leader of one village to another, In village Basaee we persuded the locals. We passed and spent night in hills. All of us slept on rocks of the hill. There was no food for the morning breakfast we did Sabr and everyone was patient.

Then we proceeded to another village known as Piyaka. We persuaded many towards Mosque, corrected their Kalima, convinced them to start local effort of Tabligh. We also requested them to prepare Jamaat to go locally in nearby villages and to go Uttar Pardesh area also. Some brother made some excuses we said if the deen of Allah is not alive we will also be dead. This impressed them much.

We reached Pudhiaini and did effort there to bring back muslims towards deen. Then we went Chahalka there we did effort we also went in the service of  a local Pious Scholar.

Then we proceeded to Raeseena village, we went to the fields of Farmers and persuaded them for prayer, they had to take bath then they offered Zuhar Salat (Alhamdulillah). In the meantime we did their remaining field work of irrigation.

A second Jamaat Ameer narrated following routine of his Jamaat and this is more or less common Routine of Jamaat.

“We normally get up at 4 oclock morning, By the taufeeq of Allah we pray Tahajjud. Then till Fajr Slat we do some recitation or dhikr. After the Fajr salat we do learning and Recitation of the Holly Quran. Then our Muallim teaches us basic lessons. They teach us Salat, and basic Fiqh for related with Routine matters.

Then they read from books and we listen to it. Generally Hikayat Sahaba (Stories of Sahaba) and Fatuhussham is read. Before Salat we do Gusht (Meeting local muslims and calling then to prayer). After the Maghrib Prayer we do dhikr. At some places where the farmers return late from the field we talk with them after Isha Prayer.

About the Usool and Propagation Method what different people has said I am reproducing it here.

“Our intention is that we have come in Jamaat for our own Islah (correction and reformation) and for others. We are in need of our own Islah. How can we do Islah of others. The Deen Islam is of Allah. It is his will to take work of his deen from whom he wants. What is our status?(Nothing at all) We are not having much knowledge or etiquettes. If Allah takes his work from us it is his blessing. We have a firm a believe that even if Makhlooq (people) does not listen the Khaliq (Allah) listen”

It has been constantly Reminded and emphasized to us that we have to respect all the Muslims. To do conveying (Tableegh) becoming soft and polite thinking ourself as of little less important. (Narmi and Tawazu). W have been asked to bear all types of Hardship and adverse responses.”

When we reach near destined village we first pray to Allah to save the villagers from our Shar and to save us from their Shar. We pray to give benefit from the good of us to the villagers and from good of villagers to us.

We pray to Allah to assimilate in them whatever good we are going to tell them. After reaching Mosque if it is not Makrooh time we recite two rikats Salat. Then we go out for conveying and pursuance (Tableegh).”

Zeeqadah 1360 (November 1941) There was a big Ijtema in Nooh Town of Gud Gaon district.With a rough estimate 15-20 Thousands people gathered there. In this Ijtema there were many poor who have come from 30-40 km on foot (having no money for journey.). This Jalsa (Urdu word commonly used for a gathering under a pandal with talk by different scholars) was more than a Jalsa. Rather it was more a Kinetic and live Reformative place.

It was having Prayer (Ibadat dhikr) punctuality of Salat with aspiration of even Nawafil (Non obligatory prayer), Caring for his duty, Servicing of others specially of Ulema, and live example of Islamic etiquettes, Tawazuu Simplicity Sadgi was visible.

It was an effective demonstration of Islamic way of Life.

After returning from Ijtema The writer of these line has expressed his impression in An Nadva magazine.(Zilhijja1360H, December 1943) In it I persuaded the Elites and Scholars of Ummat to be closer to the effort and to get first hand information and academic and practical understanding of the work. For this to visit the centre of the Movement. I am ending this book on those lines.

“To all the elite and scholars of Ummat who have cognition and understanding of deen and have become fed up with the downward trend of Ummah. Also for those who consider the Prophetic way is only way for success and are in pain and remorseful with the irreligiousness of Ummah.

I sincerely request them to visit Basti Hazrat Nizamuddin Delhi India and meet Maulana Ilyas¹ (This article was written in Maulana Ilyas life time. Now he ahs died but by grace of Allah the effort is going on).

They should spend some time with them and to seen the effort practically. They should see the structure of effort and get first hand information.

I am surprised that people take out time to visit the remains of forts and ruined palaces of the kings, and left over Domes etc. But there are only few to visit and observe the live sample of the early generations of Muslims and kinetic and live demonstration of Islam. In reality Maasart is a big barrier”

THABLEEG JAMAAT ARABIC Sifatis Sitt in brief

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مواد تسمى بالصفات الست وهي

الشيخ العلامة أبو بكر الجزائري

 :

1- تحقيق شهادة أن لا اله إلا الله , وأن محمدا رسول الله .

وذلك بعبادة الله تعالى وحده بما جاء به رسول الله صلى الله عليه وسلم من أنواع العبادات وضروب الطاعات والقربات .

2- الصلاة ذات الخشوع والخضوع .

أي إقامة الصلاة , بأدائها مستوفاة الأركان والواجبات , والتأكيد على الخشوع فيها إذ هو روحها الذي لا تثمر ما شرعت له من النهى عن الفحشاء والمنكر إلا به .

للعلم بان اكثر المصلين ما نهتهم صلاتهم عن الفحشاء والمنكر لفقدها الخشوع والخضوع فيها لله تعالى .

3- العلم مع الذكر :

أي تعلم الضروري من العلم والعمل به , وهو المراد من كلمة الذكر , أن العمل بالعلم ذكر , والعلم بدون عمل إعراض ونسيان , والعياذ بالله من علم لا ينفع , ودعوة لا يستجاب لها .

4- إكرام المسلم وحسن الخلق :

والمراد به رد اعتبار المسلم الذي فقد منذ زمن طويل حيث اصبح عدوا لأخيه المسلم يضرب جسمه ويزهق روحه ويسلب ماله وينتهك عرضه فيزني بأمه وأخته وعمته وخالته وفي ديار المسلمين ,

إن إكرام المسلم احترامه وتقديره وذلك بكف الأذى عنه , وإسداء الجميل في حدود الوسع والطاقة البشرية .

وقد فقد هذا المسلمون منذ عصور عديدة إلا ما قل وندر , والنادر لا حكم له .

5- تصحيح النية :

والمراد بذلك أن ينوي المسلم بعمله كله وجه الله تعالى فلا يعتقد ولا يقول ولا يعمل إلا طالبا بذلك مرضاة الله تعالى , وهو الإخلاص الذي جاء به الكتاب وقررته السنة .

6- الدعوة إلى الله تعالى والخروج في سبيلها وهي سبيل الله عز وجل .

أن المراد من الدعوة إلى الله تعالى , دعوة الناس إلى الإيمان بالله والعمل بطاعته وطاعة رسوله المبنية في الكتاب والسنة ليكمل العبد ويسعد في الحياتين .
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Model of Practical teaching of Muslim Ummah on the Sahaba way of teaching

The Approach to Implement the Model of Teaching and Learning

1.     Today it is the prime need of Muslim ummah to revive the teaching and learning pattern of prophetic era. For the basic Required education of general muslim mass there is a need to mix and complement the formal system of Islamic teaching in Madarsa/ Islamic Institution with this system. It is easy and wide ranging methodology for Muslim Ummah at larger scale Without leaving any section of Society. Under the supervision of formal Madarsas and educational Institution there should be some mobile institution ,living guide and reformers, and speaking manuscript. (Chalti phirti darsgahein,jeeti jagti khanqahein, bolte chalet saheefe,).They will fill their bucket of knowledge and will deliver to masses.

2.     The migration and motivation, movement and striving for deen has to be revived. It is the fundamental structure of spreading Islamic knowledge and service of prophet era, That structure has to be replicated and revived.

3.     Effort should be made that the teaching-learning and service of deen be made integral part of a Muslim life. 

A call and effort should be made that Muslims should accomplish their worldly engagement under this primary work of Service of deen. This is the real life underneath the 
وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (الذاريات: 56

         [51:56]

I did not create the Jinns and the human beings except for the purpose that they should worship Me.

And with the enlightenment made by Quran Muslim has been assigned   this task
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (آل عمران: 110

[3:110]

You are the best Ummah ever raised for mankind. You bid the Fair and forbid the Unfair, and you believe in Allah.

4.       The Rest time and resources should be efficiently utilized for lawful earning instead of wasting time in unnecessary Unislamic and unwanted activities. As Allah says  …………………………..Allah keep friend the Momin who earn his livelihood.

Migration and Motivation will be three way Chain Process

5.     Muslims should be encouraged for learning Practical deen and to Motivate others. For this they should be encouraged to go out temporarily in the path of Allah by leaving engagements for a short period. In this period they should be provided with a practical religious environment of Sunnah and Shariah. This environment will make them familiar with a religious life to be adopted. They will go temporarily to places with small group of fellow Muslims of different Knowledge level. Few among them will be Scholar and rest will learn Islamic knowledge and Islamic nurturing through mutual dependence.

6.     (It is for the education of general muslim mass. ForThose Muslims who cannot join Formal Madarsa/Islamic Institutes or cannot spare themselves completely for a formal Islamic learning.It is not only for well known illiterates (Labourers, Rickshaw Pullers etc) but also for those Muslims who otherwise worldly education are from elite class but with respect to knowledge and practice of deen are not a good position. (Professionals, Doctors engineers all others who are educated but not having Islamic education etc) A viable model for 95 % Muslims).

7.     This basic structure of Islamic nurturing and Learning this environment will be built by accompanying fellows who have gone together. This environment will be further strengthened by their effort to motivate other people of the locality where they have gone and stationed. This finally will lead to a chained Process.

a.     Between each member of the group through a bidirectional process. (In group some will be more knowledgeable and some less they will learn knowledge and qualities from each other Wa Tawanu Alal birre wattaqwa.

b.     It will also motivate the people of the area where they have gone to learn deen and for service of deen.

c.      By this way it will become a chain and will bring revolution in Whole ummat.

On the above mentioned strong principles each section of the Muslim is called and encouraged to temporary leave their busy engagements and to utilize time for teaching and learning of himself and for other brothers in a religious environment.

In one of his letters Maulana Ilyas Rahimullah writes.

"We have stopped setting out in batches in the path of Allah for the sake of deen although it was a fundamental method. The Prophet himself used to go from place to place and whoever took pledge of Islam, also, began to do the same, the zeal of Sahaba was awe-inspiring with full dedication. In Mecca, Islam was confined to the individual plane (individual life), everyone who became a Muslim strove individually to preach the Faith to others.  In Medina, there was a more Social and collective life.On migrating to Madeena, the Prophet started sending out batches of Muslims in all directions, and as the Muslims grew in number, they acquired a dynamic character. To be in a state of movement and active endeavor in the path of Faith (deen) was the thing that mattered. When it ceased, the Caliphate  too, came to an end."

(Trranslated from Shaykh Abul Hasan Ali Nadvi book Musalmano ki Umoomi Taleem o Tarbeeat ka Nizam page 18-20)