[Chap 51:Verse 55] and keep reminding, because reminding benefits the believers.

One Day In
Tablighi Jamaat
(Dawah, Taleem-o-Ta’allum, Tazkiyya, Khidmat)

Selected writing of

Shaykh Abul Hasan Ali Nadvi R.A.

with
Quotes and writing of other scholars in Appendix
 In the name of Allah, Most Gracious, Most Merciful.
All praises to Allah the Sustainer of the worlds, and grace, honour and
salutations on the Chief of Apostles and Seal of Prophets, Muhammad
Sallallahu Alaihi Wasallam, his family, companions and those who followed
him in an excellent fashion and invited mankind towards Allah, till the Day of
Resurrection.

Say, this is my way. I call (people) to Allah with full perception, both I and my
followers. Pure is Allah; and I am not among those who associate partners with
Allah

[51:55] and keep reminding, because reminding benefits the believers

Invite (people) to the way of your lord with wisdom and good
counsel. (Verse: 16:125)

And there has to be a group of people from among you who call towards good
and prevent from evil. (Verse: 3:104)

1
 And who is better in utterance than the one who called people towards Allah,
and acts righteously and says, “I am one of those who submit themselves (to
Allah Ta’ala). (Verse: 41:33)

[3:132]Obey Allah and the Messenger, so that you may be blessed.

[3:32] Say: .Obey Allah and the Messenger. Then, should they turn back, Allah
does not love the disbelievers.

[23:1]Success is really attained by the believers

[9:72] Allah has promised to the believers, male and female, gardens beneath
which rivers flow, where they shall live forever, and good homes in gardens of
eternity. And Allah‘s pleasure is above all. That is the supreme success.

[51:55] And keep reminding, because reminding benefits the believers.

How to actually change their life? We refer them to the Ulama (& people of
knowledge) and we believe that we evidence for that from the book of Allah
(SWT) as well:

2
 [21:7]...So, ask the people (having the knowledge) of the Message, if you do
not know...

It has been reported on the authority of Nu’man bin Bashir (Radhiyallahu

Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “There are people who do
not transgress the limits (laws) of Allah Ta’ala, and there are others who do so.
They are like two groups who boarded a ship; one of them settled on the upper
deck, and the other on the lower deck of the ship. When the people of the lower
deck needed water, they said, “Why should we cause trouble to the people of
the upper deck when we can have plenty of water by making a hole in our
deck”. Now, if the people of the upper deck do not prevent this group from
such foolishness, all of them will perish; but if they stop them, they will be
saved”.

(Sahih Al Bukhari Vol.3 Pg.152 - Darul fikr)

3
This Booklet is Dedicated
To
All slaves of Allah
Working in Different Fields
like
Dawah Taleem Tazkiyya Khidmat
With
Ikhlas (Sincerity of intention)
For
Helping mankind enter
into
Paradise
(Eternal life after death).
(Requesting for Dua for all those who participated in this compiling)

4
 Translator’s Notes

FROM THE BOOK OF SHEIKH ABUL

HASAN ALI NADVI
(From Urdu book Musalmanon ki Umumi Taleem o Tarbeeat ka Nizam)

In the name of Allah, Most Gracious, Most Merciful.

All praises to Allah the Sustainer of the worlds, and grace, honour and
salutations on the Chief of Apostles and Seal of Prophets, Muhammad
Sallallahu Alaihi Wasallam, his family, companions and those who followed
him in an excellent fashion and invited mankind towards Allah, till the Day of
Resurrection.

It is basically translator’s note but any note on the writing of such a great
scholar is not at all appropriate for a person of low capabilities like me.

So in the translator’s note instead of writing from my side I will put some
portions of Sheikh Abu Hasan Ali Nadvi Urdu book “Deen ki Ummomi Taleem
o Tarbiat Ka Nizam” which has also been published with name of Ek Aham
deeni Dawat . In this book Maulana has drawn the attention of Muslims on the
teaching and learning methodology developed by prophet and How to simulate
the Model.

1. How prophet Sallallahu Alihi Wsallam educated and nurtured all

section of Society of (of Sahaba) in a way that no one remain
ignorant.
2. There was no printed copy of Quran available, no Printed copy of Hadith
and there was no formal Institution, Still Prophet imparted religious
education to all Sahaba. How?
3. What was the Methodology of this Revolution? How to replicate that
system for Present day general Muslims . This book is revolutionary.
4. This book is giving a model for teaching for those 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 are from elite class (Doctors, engineers
5
 ,officers, ministers etc) but with respect to knowledge and practice of
deen are not in a good position. (i.e. making a viable model for 95 %
Muslims) .
Below is Translation of excerpts from book Page no 6,7,10,11 and 12
(Musalmanon ki Umumi Taleem o Tarbeeat ka Nizam) The Urdu book is
available on this website of Maulana Abul Hasan Ali Nadvi centre. The link for
urdu book is [Link]

Shaykh Writes ………………………………………

“Condition of Arab Nation in terms of literacy, knowledge

and Ignorance”
Everyone knows that Prophet was descended in Arab nation who was
ignorant and unmannered to the deepest level. Almost all were
illiterate. The Holy Quran has mentioned the arab nation as
Ummieen. (The illiterate)

He is the One who raised amidst the unlettered people a

messenger from among themselves who recites to them His
verses, and purifies them, and teaches them the Book and the
wisdom,

Not only they were illiterate but were deep filled in the worst kind of
social economic disarray. Having no etiquettes and protocol. No
other words can describe it better than the Holy Quran

While they were earlier in open error. You were at the brink of a pit of Fire
6
Prophet Approach for education and Nurturing of Arabs
“On the scale of quantitative and Qualitative Result and long term impact the
approach adopted by The beloved prophet With the Guidance of Almighty
Allah is itself a Miracle.

The first thing infused by prophet was to make them eager, keen and
passionate for Deen and the knowledge of deen. The prophet taught them to
believe on the Promises of Allah.

One Sahabi states

“TAALLAMANAL EMAAN SUMMA TAALLAMANAL QURAN”

“We learned first Emaan (Firm believe on the words and commands of Allah
and Prophet) and then learned Quran.”

With this Emaan and passion they bore all the sacrifices to the extent of even
of leaving home. Everyone was keen to learn the required Ilm for guidance.
And those who has learned something considered it obligatory to teach others
the same.

Mutaharrak and Amli Darsgah (Prophet established Practical

and Kinetic seats of learning)
Right from Beginning Prophet made a system with the foundation principles
as

Knowledge with Practice (Ilm ke saath Amal)

Practice based on Knowledge (Amaal ke saath Ilm)

Learning with teaching (Taleem with TAALLUM)

The whole Islamic society was a practical and kinetic (Mobile) seat of learning
(Madarsa) in which everyone was seeker for himself (Taalib) and teacher for
7
others. The lessons of this School were not used to be reinforced alone rather
by interdependence i.e. trying to memorize others and in conveying deen to
others and to bear the difficulties in this process with enjoyment. This
teaching used to get imprinted on heart rather than only [Link],
rectification (Islah) and Tazkiya of Nafs was best refined and cemented in
meeting different type of people dealing with them in practical life.

To be precise lets understand that their lessons of swimming not to take on

dry classes rather in in the river of life. This system of learning was the
same way as a child learn his mother language with company of their
parents and society.
As soon as someone accepted Kalima and Islam and believed on the rightness
of Allah and rasool he used to be involved in the path of Allah. He used to
make himself worthless for the sake of deen and Allah. He used to be in the
furnace of sacrifice and a short period of time he will become a pure gold.

Teaching and Learning of deen and its effort is integral part

of muslim life.
It is very clear from Quran and Hadith that following is a parts and parcel of a Muslim life.

1. To learn deen for oneself and to practice it in life.

2. To Teach deen (Islamic Knowledge and Practice) to others
3. Encouraging for good and advising to stop from bad
4. Striving for the Spread and Propagation of deen. These all should be parts of a
Muslim life.

In the era of prophet and early generation of Muslim people of all walk of life i.e Farmers
businessman rich or poor used to spare some time for learning and teaching deen.

He was a businessman or farmer but whenever demanded he was ready to postpone

these engagement for the sake of deen. Those who could not do this. Surah Tauba is full

8
with the stern warning for them. (It is actually warning for all of Muslims till the day of
judgment)

Hazrat Kaab bin Malik Raziallahu Anhau who could not participate in TABOOK that the
same engagements and the city of Madeenah became a thorn for him. He was so much
boycotted that no one in the city was to even talk with him and to reply him.

A Downward and Harmful change Happened among today’s

Muslim
A back revolution has happened today (Both Ideological and Practical). Now learning and
teaching of deen and striving in the service of deen are not continuing to be a part of life
of a general Muslim.

Rather Service of Deen and striving has become a public work as part of Ummat and not
of individual Muslims. Some special people has been engaged for the service of deen.
General Muslims got an excuse and became free from service and striving for deen.

This change was a practical turning point in the life of current Muslims compared to the
life of Sahaba and first few generations of Muslims.

Among Sahaba there was no exception and there was no segregation for the services of
deen. (ISTASHNA AUR TAKHSEES) Rather everyone was involved according to his
capability and competence. Remaining away from service of Deen and the message of
Allah was a self harming suicidal action .

Service and Teaching of deen along with our daily

Engagements.
Another dreaded thought got hold that we can’t do Service and learning of deen along
with our daily business and jobs. but We started thinking that (Monetary Service of deen
is possible but) we are not eligible for Service of deen by (collective effort with life and
time ) unless we leave our worldly engagement of business and job.

Obviously only few Muslims could do the sacrificial of worldly engagement and
consequently the learning and services of deen by general Muslims became rare. By the

9
passage of time under influence of Materialism this trend even further increased. The
people who were free for service of deen became rarest of the rare.

Those who could not spare themselves finally became hopeless. Slowly this class became
fulfilled with their worldly engagement.

Although Sahaba were having business farming etc but they also learned deen and did
service of deen collectively without any exception.

Among Shaba even those who were called as Qurra (Aalim/seeker of Knowledge) they
were also doing either manual labor or small business in the day and used to study at
night.

The importance of seeking of knowledge was of critical value . Those who were not able
to come daily made an association with another sahabi Started coming in the Prophet
gathering on alternate days and used to listen and understand the lesson of absent days
from his partner/ associate Sahaba and it was vice versa. (BUKHARI HADITH about Hazrat
Umar and his Neighbour tells the picture).They were restlessness about knowledge and
practice of deen.

The Approach to Implement the Model of Prophetic Era

1. Effort should be made that the teaching-learning and service of deen be made
integral part of a Muslim life.
2. A call should be given that Muslims should accomplish their worldly engagement
under this primary work of Service of deen. This is the real life underneath the
WAMA KHALAQTUL JINNA WAL INSA ILLA LIYABUDOON and with the
enlightenment Muslim has been created for this work.
The remaining time and resources should be efficiently utilized for lawful earning
instead of wasting time in unnecessary and unwanted activities.
3. Today it is the prime need of Muslim ummah to revive the the teaching and
learning pattern of prophetic era. There is a need to mix and complement the
formal system of Books and syllabus with the system of kinetic mobile learning and
teaching.
4. It is for the education of general muslim [Link] Those 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,
10
 Rickshaw Pullers etc) but also for those Muslims who otherwise are
from elite class (Doctors engineers collectors ministers etc) but with
respect to knowledge and practice of deen are not a good position. (A
viable model for 95 % Muslims).
5. It is easy methodology for Muslim Ummah than can be without any need of
Financial or other infrastructure help. It will be based on WA TAWANU ALAL BIRRE
WATTAQWA.
6. 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.

Temporary Migration Motivation and Striving for

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

7. Muslims should be encouraged to migrate temporarily (leave engagements for a

short period). In this short period they should be provided with a practical religious
environment following Sunnah and Shariat. This environment will make them
familiar with a religious life to adopt.
8. This basic skeleton of this environment will be built by accompanying fellows and
further cemented by their effort to motivate other people of the area where they
have gone and stationed.

Migration and Motivation will be three way Process

a. Between each member of the group through a bidirectional process. (In
group some will be more knowlagable 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.

11
 c. By this way it will become a chain and will bring revolution in Whole ummat.

On the above mentioned strong points Maulana Ilyas has called

each section of the Muslim Ummah to temporary leave their busy
engagements for a short period of time and to utilize time for
teaching and learning in a religious environment.”

The quotes from sheikh Nadvi his book ends here.

May Allah give sheikh best reward?
As for translation I fully accept my shortcoming and limitations in
Translation of the Article. Urdu is a very rich language with words of Arabic
and Persian. And many a times finding exact word in English becomes
difficult. And Maulana Nadvi writing is of highest level of literary writing in
urdu literature. Although words have been translated there can be no
translation of effect and sentiments of the sheikh which is reflected in his
urdu writing. For the sake of keeping language simple and easily
understandable some addition or deletion of words and sentences and
Subheadings has been made for.

To make this Book more comprehensive some of the Quotes of Scholars like
Maulana Ilyas, Maulana Yusuf, Qari Tayyab Sb, Maulana Manzoor Nomani,
and Maulana Ihtashamul Hasan Kandhalvi Rahmatullah Alaihi Ajmaeen has
been added in Appendix

Whatever is good from Allah and whatever is bad and shortcoming is from My
side. Requesting for Dua for all those who helped in this Endeavour in different
capacity. Requesting for Pointing for any mistakes that could be corrected in
next edition on ittehadummat@[Link]

JAZAKALLAH O KHAIR

A Slave of Allah and

Ummati of Prophet Muhammad ‫ﷺ‬.
(Allah ka ek Zaeef Banda Nabi Ka Ummati)
12
 AKNOWLEDGEMENT
Below Article is the English Translation of from Sheikh Abul Hasan Ali Nadvi
Rahimullah Urdu book Maulana Muhammad Ilyas (r.a) Aur Unki Deeni Dawat Pages 314
to [Link] Book is available on the following link.
[Link]
a-aur-un-ki-deeni-dawat-by-shaykh-syed-abul-hasan-ali-nadvi-r-a/

The English translation of the original book has been done but it is somewhat abridge
version. Translation is largely based on book Available on this link
[Link]
by-shaykh-syed-abul-hasan-ali-nadvi-r-a/

We greatly acknowledge the original Translator from Urdu

JANAB MOHAMMAD ASIF KIDWAI SB

With Jazakallh o Khair. We also acknowledge

The Academy of Islamic Research and Publications Lucknow

(Publication Division of Darul Uloom Nadwatul Ulema Lucknow U.P. INDIA) for making translation of
this book Possible. May Allah give all the well wisher of Ummah best Reward.)

We also highly appreciate and say Jazakallah O Khair for the Brothers managing
[Link] and [Link]
and [Link]
for making these books and translation available online whose Hard copies are not easily
accessible in the market.

May Allah accept all of us for the service of Deen.

13
 KHUROOJ OF TABLIGHI JAMAAT?
The Great Hadith Scholar and compiler of Maariful Hadith Maulana Manzur
Nomani Rahimullah writes”

“I have always been of opinion that this name TABLEEGH and those who are
working in it as TABLIGHI JAMAAT is creating many confusion for many
people. It causes many misconceptions.

From the word TABLEEGH people think that it is a work of Naseehah &
Preaching (Nassehat o Waaz) and TABLIGHI JAMAAT is a team or Party of
these Preachers.

“Here TABLEEGHI JAMAAT means a system of developing a deeni

(Religious) and Dawah Environment in with a person will be will do the 1.
Aamal of Dawat [Link] o Taallum (teaching and learning) [Link] and 4.
Khidmat (Service) with certain Usools.

With this environment it is expected that he will have an increase in 1.

Attachment to Islam, [Link] in Emaan (Belive in Allah and Rasool
command and words), 3. Reformation of Action [Link] of knowledge and
[Link] e Nafs and the [Link] of aspiration (Jazba) for sacrifice for
Islam.

That’s why all muslims with whatever lag in his knowledge or action (Ilm o
Amal ki Kmee) is not only invited rather sometimes pulled and no minimum
condition is put as eligibility for going in TABLIGHI JAMAAT. it is expected that
with this Environment he will take good effect and Allah the actual caller and
the master of our heart will bless him with hidayat.”(Translation of excerpts of his Urdu
article Published in Al Furqan Monthly and available on this link
[Link]
[Link] Book English Translation is available on
[Link]
r%20Nomani%[Link]

14
 (Sheikh Nadvi R.A. writing starts from Here ….)
Component of A Muslim Life
The learning and practice of deen …Now
and Then??
Muslim Life in Shaba and Salafus Salehin Period

1. To acquire religious knowledge and to develop true religiousness was an

essential component of the life of a Muslim in Sahaba Period.
2. Merely to earn and spend and remain negligent towards the Faith was not
an act of a Muslim.
3. Similarly, a Muslim's life cannot be altogether devoid of the urge and
effort for the propagation and preservation of Faith. There must be some
place for it.
4. The lives of the holy Companions were, generally, marked by four things:
i. learning knowledge, ii. Rememberance of Allah, (Zikr), [Link]
of Deen (Tableegh) and [Link] of Halal (lawful) livelihood.

Muslim life at Present ……..(In General)

1. But now livelihood has swept aside the other three things, and left little
room for any other activity.
2. Other than those who are teaching in Madarsas or working in any
special religious field What is common condition for General Muslim?
3. At many Places 70-80% of Muslims are not offering even five time
prayers. What to talk about Zikr and Islamic Propagation and
[Link] who are considered as Religious they offer Five times
Prayer that’s all. And

What is the Solution?

15
Solution is not in calling upon the people to give up their worldly
occupations for the sake of the neglected tasks of deen.

Rather …………

1. The wisest thing was to work for the revival of the way of life of the
Companions.
2. Instead of demanding from the people to abandon the worldly interests,
they should be induced to find time for Faith in the midst of them and
make the best use of it by spending it in the company of the seekers of
religious knowledge and men of Faith.
3. Faith ought not to be studied in parts, but as a whole. Not only the rules
and proprieties of worship and other obligatory duties, but the rules and
regulations prescribed in the Shariat concerning social behaviour, moral
conduct, monetary dealings, companionship and eating and drinking, too,
should be learnt and acted upon. Together with it, religious spirit, also to
be cultivated.

One Possible way of gaining and Practicing Religious life and basic
knowledge

The Maulana Ilyas had got together all these things in his programme of the
Tabligh tours (Khurooj/Going in Jamaat). He illustrate this way of gaining the
higher advantages of religious instruction, without the prerequisite of formal
institutions, the money and organisation needed for them, for millions of
Muslims who were engaged in various occupations to be introduced and made
current in the Ummat.

1. He said "If this way of life becomes common and this path is opened even
at the cost of laying down our lives it would be possible for the busiest
people in the Ummat to avail themselves of religious instruction and
guidance and to practice deen."

16
 2. Moreover, along with religious knowledge, a man, also, gains in general
understanding and matureness by living religion the practical way, and
dealing with different people, and keeping regular company with men of
Faith during the tours.

What is done in Khurooj of Jamaat?

It would be difficult for those who never had a personal experience of Tabligh
tours to appreciate their significance. The following extracts from the letter
of a University graduate will give some idea of the educative value of the
tours. The names of persons occurring in it have, deliberately, been omitted:

"The Jama'at left for Kharagpur (Indian city in west Bengal near
Calcutta) at 3 p. m. on Saturday, the 4th of November from Calcutta
(KolKata). ………………………was appointed as the Ameer
(leader) of the Jama'at. It consisted of 32 persons representing all the
Zonal (area) except one. Ten of them had already been on Tabligh tours
before this while for the rest 22 brothers it was the first experience of
its kind.
"Kharagpur is 72 miles from Calcutta. To find accommodation,
without any difficulty, for the whole of the party in a third class
compartment, and that, too, on Bombay Mail during war-time (Second
World War was going on) was itself a pleasant surprise.
"We reached Kharagpur a little before the Maghrib prayers
(Sunset). The prayers were offered up in congregation on the platform.
After it, the Jama'at left for the town. We made the Dua to Allah before
entering the town. Permission for stay at the Jama Masjid had already
been obtained from the Chairman of the Managing Committee. ………
was incharge of the meals. We ate together. After the Isha service,
the aims and objects of Tabligh were explained in a brief speech which
lasted for about 15 minutes, and an appeal was made to those present to
do effort with the Jama'at. Afterwards we listened to the reading out of

17
a few pages from Hikayat e Sahaba (Lives of the Companions) before
retiring to bed.
"Next Morning Most of us offered the Tahajjud prayers. We had
the breakfast together after the Ishraq (Dhuha) prayers, and
Rememberance of Allah (Zikr) etc., was, also, completed. The session
of instruction (Taleem Halqa,reading Quran Ayats Hadith, Muzakra)
went on uninterruptedly till 12:30 p. m. At first, an article by Maulana
Mohammad Manzoor Nomani was read out which had appeared in Al-
Furqan of Lucknow and contained necessary guidance regarding the
work of Tabligh, and, then a part of Hikayat e Sahaba.
With us was a Qaari…………. (Reciter of Quran with Tajweed)
who had everyone recite Sura-i-Fateha, to him, turn by turn, and
corrected the mistakes. After it, the rules and proprieties of Wuzu were
taught from a book on Fiqh, and, then, the six principles of Tabligh
were narrated by some members of the Jamaat which was followed by a
Muzakra (discussion). After it, I and the leader of the Jama'at gave an
account of the tours of Delhi and Mewat. All this took about 41/2 hours
and the meal-time had arrived when the programme ended.
"The Zuhr Prayer was offered with congregation after the meal. By
that time, a fairly large number of persons had assembled to whom I
explained the guidelines of door-to-door approach, and the Jama'at left
on the round. I, the leader of the Jama'at, and …………. were to act as
the spokesmen. Many local people, also, had joined us. The Tabligh
was very successful, and the Muslims everywhere listened to us
attentively.
Our round took us to another mohalla where we offered the Asr
prayers in the mosque, and, after the Prayer , people were told briefly of
the revolution that had come over Mewat. With the co-operation of the
Imam of the mosque a Jama'at was formed, and we returned, with the
new Jama'at, to Jam'i Masjid by the time of the Maghrib prayers,
showing to it, in the way, how the work of Tabligh was actually done.

18
 The congregation at Maghrib was very large and it was heartening
to see that the people, to whom the appeal was made during the round,
had come to begin a new life, after taking a bath and putting on a clean
dress.
"The Amir asked me to speak after the service. I do not exactly
remember what I said, but, by the grace of Allah, it made an impact on
the audience and the response was enthusiastic. Twenty-five persons
spontaneously enrolled themselves for the Jama'at, including the
President of the Managing Committee of the mosque who was selected
the Ameer of the Jama'at.
"As …. ……is here these days, he was appointed to guide the
activities of the Jama'at along the right lines. Visitors continued to
come long after the congregation.
"After Isha Prayer and dinner, the party left for the railway station
on foot with everyone carrying his luggage on his shoulders. On
reaching the station, we lay down to rest. The train arrived at 2:30 A.M
., and even in those days of heavy rush on the trains a compartment was
found which could accommodate the whole of the party and enough
space was still left for four or five of the younger colleagues to lie
down and [Link] offered Fajir Prayer in Train.
"We arrived back at on Monday at 7:45 A.M and after the prayers
at the railway station, we embraced each-other (as an expression of
goodwill) and left for our homes."

Summing up his impressions of the tour, the writer says:

(i) "…. …….fulfilled his responsibilities as the Amir so well that we

all felt very happy over it. I have not found the Amir of any Jama'at
more efficient and considerate. He looked after everyone's comfort
throughout the journey, carried the luggage of others on his
shoulders, in addition to his own, in spite of old age, filled the
glasses with water at mealtimes and refrained from sitting down to

19
 eat until everybody had been seated comfortably, helped others to
perform Wuzu on the train and drew their attention to its rules and
proprieties, kept watch while the others slept and exhorted the
members of the party to remember God much and often, and did all
this most willingly. For a person who was superior to all of us in
age, social status and wealth to behave as the servant of everyone
was the most unforgettable experience of the tour.
(ii) "After the Amir, the man to impress us most was….He arranged
for our meals, railway tickets etc., in an admirable manner. He paid
for everything himself and, at the end of the journey, presented to
every one of us an account of the expenses and accepted the
payment.
(iii) "Members of the party who had not undertaken a Tabligh tour
earlier said, with one voice that those were the best days of their
lives."

The Tabligh endeavour is ideally suited to meet the demands of

time and repel the mounting challenge of irreligiousness. The present-day
Materialists make a direct appeal to the masses and sedulously sow the seeds of
doubt and disbelief among them. They are a dedicated and resourceful people
who know how to sell their ideas. Ideological combats, religious literature and
plans and activities that are confined to the elite and do not involve the
common man cannot arrest the progress of Apostasy and Materialism. Only a
religious movement which begins at the grass-roots and goes straight to the
farmer's cottage and the artisan's workshop and ignores no section of the
society can provide an effective answer to the menace of irreligiousness.”

20
EYE WITNESS ACCOUNT AND IMPRESSIONS
(MUSHAHIDAT O TASSURAT)
Below is Translation of excerpts from sheikh Abul Hasan Ali Nadvi book
(Musalmanon ki Umumi Taleem o Tarbeeat ka Nizam Page no 56 to 62. which has also been published
with name of Ek Aham deeni Dawat . The Urdu book is available on this website of Maulana Abul Hasan
Ali Nadvi centre. The link for urdu book is [Link]

Maulana abul Hasan Ali Nadvi Writes ……………………………

“To understand this Programme in a better way and to give
some first hand glimpse the I 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 Hand Account
“After Asar time our vehicle reached Gud Gaon Jama Mosque.
(a town in mewat area near indian capital new delhi). We were pleased to know
that A Jamaat (Group of people for the above mentioned programme) has
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.

21
Everyone was having very few belongings, 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.
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 Patwari 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 Nooh Jalsa (Religious gathering at Nooh).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.
22
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”

23
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 [Link] 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.(Zilhijja 1360H, 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 I persuaded them to visit the centre of the Movement. I am
ending this book on those lines.

24
“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”

The quotes from this book ends here. May Allah give
sheikh best reward and Taufeeq to us to do sacrifice
for deen.

25
 The Intellectual Background of
Tabligh Movement
Written By

Sheikh Abul Hasan Ali

Nadvi

(English Translation of from Sheikh Abul Hasan Ali

Nadvi Rahimullah Urdu book
Maulana Muhammad Ilyas (r.a) Aur Unki Deeni
Dawat chapter 8th (Maulana ki Dawat ka pas Manzar Uske Usool o Mabadi
aur uski deeni o Fikri Asas) Pages 176 to 204

Original Urdu Book is available on the following link.

[Link]
deeni-dawat-by-shaykh-syed-abul-hasan-ali-nadvi-r-a/

The English translation of the original book has been done but it is somewhat abridge version. This
Translation is largely based on book Available on this link
[Link]
by-shaykh-syed-abul-hasan-ali-nadvi-r-a/

26
 The Intellectual Background of Tabligh Movement
“The very foundations upon which the super-structure of Islamic
Revival system of teaching and learning was to be raised were crumbling
among the Muslims and even their belief in the fundamental articles of Faith
was weakening day by day. In the Maulana's own words, "The fundamental
doctrines have ceased to be fundamental and lost the power to sustain and
regulate the subsidiary doctrines." Belief in the Supermacy and Tawheed of
Allah and in the Apostleship of the Prophet Muhammad salallahu Alaihi
wasallam was steadily declining, the life Hereafter was losing its importance,
and the dignity of the Word of Allah and the worth and significance of the
sayings of the Apostle were getting reduced to meaningless terms.

In a letter to Maulana Husain Ahmad Madni, the Maulana Ilyas wrote:

"There is no limit to the ridicule and derision with which the very
mention of things like Namaz, Roza, adherence to Faith and compliance
with the Shariat is greeted among the Muslims. The basic aim of the
Tabligh movement is the revival of tire glory of these tenets and duties,
and to bring about a change from scoffing to reverence."

Gross neglect

The Maulana had realised that the Muslims were drifting away from
the elementary teachings of the Faith. To talk of the more advanced branches
when the plant of Faith had yet to take root in the hearts was' unreasonable and
premature. What was the point in the establishment of new theological
institutions when even the older ones were languishing and the veins and
arteries which carried blood to them were getting harder and narrower day by
day? No one was willing to acknowledge their need or to recall with gratitude
the services of their founders, teachers and other well-wishers. As the Maulana
wrote to Haji Rasheed Ahmad, who was associated with a number of leading
Madrassas:
27
 "I had seen, fifteen years ago, the trend that was developing among
the well-wishers, and felt that the way the Madrassas were functioning
and being maintained, i. e. the interest and inclination of the people
which led them to make donations and serve the institutions in various
other ways was dwindling and it would soon disappear and there was
not much hope for the future."

The Maulana had, also, felt that theological sciences were becoming
unproductive, and, in fact, a burden on the pupils owing to the predominance of
worldly interests. He said, "These sciences are becoming valueless because the
aims and objects for which one acquired them have gone out of them and the
ends and advantages for which these were studied are gained no longer.
Keeping the two things in mind, I concentrated on this way, i.e. Tabligh of
serving the Faith."

It was not that the Maulana did not consider the Maktabs and
Madrassas essential for the Muslims. On the other hand, he regarded their
extinction a curse and a misfortune. Writing to Haji Rasheed Ahmad on the
closing down of a large number of Madrassas in Mewat, he said:

"You must emphasise that the stagnation or closure of hundreds of

Madrassas is a source of great misfortune for the people and there is the
danger of our being called to account on the Day of Final Judgement
that the Quran was disappearing from the world and there was no share
in our wealth and no anxiety in our hearts for it."

The Madrassas had been founded upon the ground our ancestors had
prepared, and deep anxiety for the preservation and propagation of Islam had
induced religious-minded Muslims to set them up so that the younger
generations did not remain ignorant of Faith. It was on account of this
awareness and solicitude, however weak, that the Madrassas were functioning
and getting pupils. But the stock of eagerness and earnestness was running out

28
fast which was a most alarming portent for the future of Faith and the survival
of the Madrassas.

The primary need, therefore, was to revive the ardour and enthusiasm
among the Muslims. It should be brought home to them that there was no other
way to acquire Faith than to learn it, and the learning of Faith was more
important than the learning of material arts and sciences. Once this realisation
was produced, the rest would be easy. The general ailment of the Muslims was
lethargy and listlessness. It had been presumed that Faith was present among
them, and, hence attention was being diverted towards things of a secondary
nature.

A notable change that had come over religious preaching, instruction

and reform, as compared to the earlier times, was that it had got restricted to
seekers and nothing was being done for those who were the victims of
complacency and oblivious to the need for improvement. The world was sunk
in torpor whenever the Apostles were raised up. They aroused it from deep
slumber, produced earnest seekers of truth and trained men for their mission.
To stimulate the mindless and apathetic people and to enkindle the desire for
correction and change in their hearts was the real end and purpose of Tabligh.

Method

But, how was it to be done? The Kalima of Laa ilaah was the end of
the Rope of Allah which was in the hands of every Muslim. By seizing that end
you can pull him towards the whole Faith. He cannot resist it. As long as the
Muslim affirms the Kalima, there will be a good chance of bringing him over
to Faith. The opportunity must be seized with both hands before it is lost
altogether.

The only way now to create religious consciousness among the

Muslims was that contact was made with them through the Kalima. It should be
taught to them if they did not know it already and seen that they pronounced it

29
correctly. Its significance should be explained to them and they should be told
what the affirmation of servility to God and loyalty to the Prophet meant. They
should be roused and brought round to observing the duties to God and the
Apostle, the foremost among which was Namaz. God had endowed Namaz
with the exceptional quality of generating the strength and ability to adhere and
be faithful to the whole of Faith. It was the primary and most manifest evidence
of loyalty and obeisance avowed through the Kalima. For further advancement
and solidity, the Muslims were to be exhorted to remember the Lord much and
often, and it should be made clear to them that for living as Muslims it was
necessary to acquire knowledge of the will and purpose and commands and
injunctions of God. No art or skill could be acquired without spending
sometime over it. The same was true of Faith. One had to find time for it, aside
of one's pre-occupations. The task was so extensive that it was beyond the
capacity of a few individuals or groups. The general body of the Muslims must
come forward to fulfill it. In the words of the Maulana: "If lakhs will not rise
up for the sake of crores, how will it be done? There are not as many lakhs who
know as crores who do not."

For it, the Maulana was convinced that a ceaseless and universal
endeavour had to be launched in the whole of the Muslim World. Action and
movement were a permanent and intrinsic part of the life of a Muslim.
Lethargy and pre-occupation with worldly affairs were a passing phenomenon.
The foundation of the Muslim millet was laid on struggle and endeavour for
Faith. It was for it that it had been raised up otherwise there was nothing
lacking in any sphere of worldly activity to remove which a new community
had to be brought forth. The decline of the Muslims began when they neglected
this duty and grew spiritually weak and listless and their habits became
sedentary and they acquired fondness for the softer ways of urban life. It started
with the end of the Glorious Caliphate. Says the Maulana:

"We stopped setting out in batches in the path of Faith although it

was a fundamental duty. The Prophet himself used to go from place to

30
 place and whoever took the pledge at his hand, also, began to do the
same like a man possessed. When, in Mecca, Islam was confined to the
individual plane, everyone who became a Muslim strove individually to
preach the Faith to others. In Medina, there was a more civilized and
collective life. On migrating to it, the Prophet started sending out
parties in all directions, and as the Muslims grew in number, they
acquired a martial character. Peaceful life was possible only to those
who served as the refuge and sustainers of the wanderers. To be in a
state of movement and active endeavour in the path of Faith was the
thing that mattered. When it ceased, the Caliphate, too, came to an
end."

Design of work

The plan of work, in the Maulana's own words, was as follows:

"The real Tabligh is of two things, and the rest consists only of
giving it a definite shape. One of these things is material and the other
is spiritual. By 'material' we mean what is related to the limbs i.e.
revival of the practice of travelling in batches from place to place and
country to country for the propagation of the Guidance brought by the
Prophet, while the 'spiritual' half denotes the engendering of sentiments
i.e. giving rise, once again, to the custom of laying down one's life at
the command of God, as has been set forth in the Quran:
"But nay, by thy Lord, they will not believe (in truth) until they
make thee judge of what is in dispute between them and find within
themselves no dislike of that which thou decides, and submit with full
submission.( IV : 65)
"I created the jinn and humankind only that they
might worship Me. (LI : 86)
1. To strive for the things brought by the sacred Prophet in
proportion, to their importance. As, unfortunately, we are getting
unacquainted with the Kalima, its preaching should receive
31
 paramount attention, which, in truth, lies in the affirmation of the
godhead of God, i. e., our sole ambition should be to lay down our
lives at the behest of Allah.
2. To pay attention, after the correction of the Kalima, to the
correction of Namaz and ending it with as much likeness to the
Namaz of the holy Prophet as possible.
3. To engage, in morning and evening and in some part of the night,
in gaining the knowledge of Faith and remembrance of God.
4. To travel in order to spread the teachings of the Prophet in all parts
of the world.
5. To train oneself in good moral and social behaviour during the
travels and to fulfill the duties to God and fellowmen with
sincerity.
6. (Correction of intention), i. e., to seek Divine good pleasure and
betterment of life in the Hereafter through carrying out the
Commands of God with fullest faith in the promises made by Him
on each Command."

A great evil which is the source of a thousand evils these days and has
deprived the Muslims of each-other's virtues and Islam of the collective
goodness of the Muslims is the disparagement of fellow Muslims. Every
Muslim has taken it for granted that he is the embodiment of virtue while all
the other Muslims are mean, vicious and sinful, and, hence, he, alone, is worthy
of esteem. This attitude is responsible for all the ills and evils that are plaguing
the religious and social life of the Muslims.

There was a special favour of the Lord on Maulana Mohammad Ilyas

in this regard and he made respect for Muslims a cardinal point of his
endeavour. The nature of the Tabligh movement is such that, in it, one has to
deal with all sorts of Muslims and numerous difficulties can arise if this basic
principle is overlooked.

32
 In place of the prevalent attitude of self-righteousness, the Maulana
insisted that people saw their own faults and learnt to admire the good qualities
of others. It was the only way to ensure peace and co-operation in individual as
well as collective life.

As the Maulana, once, wrote:

"There is no man or Muslim who is wholly good or wholly bad.

Everyone has his own virtues and weaknesses. If the practice of
appreciating the good and ignoring the bad points of each-other became
current among us, many evils will disappear, by themselves, from the
world and virtues will take their place. But, unfortunately, what obtains
in actual practice, today, is far different."

By his own example and through instruction and exhortation the

Maulana had instilled into the Mewatis and other Tabligh workers reverence
for the Kalima and respect for the Muslims so well that it had become a part of
their nature. Together with it, the emphasis on Zikr and Ilm, and on abstention
from vain and fruitless conversation, and rendering obedience to the leader, and
working as a united body, in accordance with the rules, had made the
Movement safe against the sad experiences that, generally, befell those who are
associated with the work of religious reform and instruction.

Preparing the ground

According to the Maulana, the Faith was the soil and to travel from
place to place for its propagation among the masses was like the preparation of
the soil, while theological institutions and other manifestations of the religious
life of the Muslims could be compared to the orchards, and, naturally, the more
fertile and well-irrigated the soil, the more flourishing would be the orchards.
The primary need, therefore, was to prepare the soil and make it fertile. As he
writes:

33
 "Striving in the cause of Tabligh and going from place to place is,
for theological institutions and all other religious affairs, like preparing
the soil, and the other religious activities are like planting trees on it.
Groves are of many kinds. There are groves of dates, apples,
pomegranates, bananas, and, so on. But no grove can be grown without
hard work in two directions. One is the preparation of the soil without
which nothing can be done, and the other is taking care of the trees. The
Tabligh movement, thus, is the soil of the Faith, and the institutions are
the groves. So far, the soil of the Faith has been lying neglected. How,
then, can trees be grown on it?"

And, again:

"How can a community whose degeneration has gone so far that it

has sunk even below the words of the Kalima of Laa Illaaha illallaah
be reformed at the top without starting from the bottom. The end cannot
be corrected without the correction of the beginning. If it is corrected at
the starting point and set on the right course, it will reach the top by
itself, while to hope for reformation at the top when the base is unsound
is pure illusion."

The Maulana, thus, regarded his Movement essential for the

preservation of Faith and believed no effort or sacrifice to be too much for it.
He said:

"I cannot think of any other way to the progress and advancement
of our Movement, the need of which is accepted on all hands, than that
everyone got ready to sacrifice whatever he had.
Like Jehad, it, too, in its typical form, is a foremost religious duty,
and it is binding on all Muslims to take an active interest in it.
Doubtlessly, among all the efforts that are being made today, it is
nearest to the method of the holy Prophet."

34
 In a talk with Maulana Ataullah Shah Bukhari, during his last illness,
the Maulana explained his viewpoint in these words:

"In the beginning, when I taught in the Madrassa, a large number

of pupils came to study, and there were many good and promising boys
among them. I thought that the net result of the time and energy I spent
on them could only be that after graduating from the Madrassa, they
would become Molvis and Alims, and, then, take to professions that
were, generally, accepted during those days. Some of them would learn
the Unani system of medicine and open their clinics, some would pass
the university examinations and become teachers in schools and
colleges, and some would have to rest content with serving as Molvis in
the Madrassas. That was all.I, thereupon, lost interest in teaching in the
Madrassa.
Then a time came when my spiritual mentor gave me the
permission to teach Zikr to the seekers of Truth, and I, also, felt
inclined towards it. By the grace of God, those under my instruction
made such a rapid progress that even I was surprised. With it, I, also,
started thinking what it all was and where would it lead to. At the most,
some men of spiritual merit would be produced and people would come
to them with requests to invoke Divine favour on their behalf to win a
law-suit, or give them an amulet for having children. It could, also, be
that the chain of guidance and instruction endured for sometime
because of them. Ultimately, I lost interest in it as well, and resolved
that the proper use of the capabilities God had endowed me with was
that those were employed for the same purpose for which the holy
Prophet had employed his own capabilities, i. e., for leading the
bondmen of the Lord, specially the heedless and the negligent, towards
Him and giving rise to the practice of striving to the utmost, even to the
extent of sacrificing one's life, for the glory of the Word of God. This,
solely, is our endeavour, and this is all that I say to everyone. If this
work is seriously undertaken, a thousand times more Madrassas and
35
 Sufi-lodges will get established automatically, or, rather, every Muslim
will become a Madrassa and a Khanqah, and the boon and blessing
brought by the sacred Prophet will come to be distributed at the level of
the common man."

To a friend asking for an amulet, the Maulana wrote:

"May God bless you, brother. I possess no knowledge of the

amulets, charms and incantations. It will, however, be most beneficial if
you learnt Tabligh from me for steadfastness in Faith. It will make the
life of this world easy and the life of Futurity pleasant for you. I want to
devote all my time to Tabligh though I know it not as well."

Similarly, in another letter, he said:

"I know nothing of amulets and charms. For me the panacea for all
the ills and evils is Tabligh. God is pleased with the ascendancy of
Faith and cool comfort is brought to the Prophet in his mausoleum.
Thus, God will mend everything by Himself when His good pleasure
will be sought and comfort brought to the sacred Prophet."

In yet another letter, the Maulana wrote:

"My friend, I am neither a conjurer nor a soothsayer. I, also, know

nothing about charms and amulets. I am am ignorant man lying in the
corner of a mosque. By the grace of God, 1 strive for the correction of
the life of Futurity, and my sole anxiety is that God made me of those
who derive benefit from the holy Prophet. This is my one and only
occupation. If you and your friends are in need of it, pay heed to what I
say. Maybe, it does you some good."

Tending to the roots of the Faith

36
 The Maulana had realised that the leaves and branches of the tree of
Faith were withering because its roots had dried up. The freshness and radiance
of supererogatory deeds was diminishing owing to the neglect of fundamental
duties. Says he:

"The supererogatory acts of worship, prayer-formulas, entreaties

and supplications, in fact, everything in the line of religion are the
leaves and flowers of Faith. Now, how can the leaves and flowers of a
tree preserve their freshness when it has dried up at the root? That is
why, in my humble opinion, neither the prayer-formulas are being
effective these days nor supplications nor the spiritual attention and
inclination of anyone. As a Tradition has it, 'When the endeavour for
the preaching and propagation of Faith, which consists of sanctioning
what is right and forbidding what is wrong, will have ceased, the
prayers of the devotees who spend their nights in crying to the Lord and
their supplications will avail nothing. 'The Gates of Mercy have been
closed. It is futile to hope for improvement in the condition of the
Muslims until they make efforts for the preservation and propagation of
Islam.' It is the Will of God that He will turn with mercy towards the
Muslims only when they strive for the glory of Faith and spend their
time and energy on it."

To feel earnestly for Faith was an essential attribute of a Muslim.

There was, he said, a great danger of being put to humiliation and disgrace in
the Hereafter for the Believer who remains indifferent to the Call of Tabligh
and does not participate in the endeavour for the revival and regeneration of
Faith.

"Believe me", says the Maulana in a letter, "Whoever dies without

grief in his heart over the extinction of Islam dies the worst kind of
death. On the Day of Resurrection, he will rise with a blackened face."

37
 In the same way, on the occasion of a Tabligh meeting in Mewat, he
wrote:

"Give glad tidings to those who worked towards the success of the
meeting. Tell them that as they have striven to change the scene of
mutual discord and hatred into that of the glory of the Word of God,
this act of theirs shall, Insha Allah, be mentioned, on the Day of Final
Requital, from the pulpit where all the men and jinn and angels and
Apostles will be present."

Change of outlook is essential for reform

The religious surroundings in which the Maulana had been brought up

did not permit of any laxity or hesitation in the forbidding of what was wrong
and sanctioning of what was right in the eye of the Shariat. In fact, it was
owing to this constancy and resoluteness that many lawful things were made
current in the religious circle to which he belonged and unlawful things were
eradicated, and numerous defunct Sunnats were revived.

The Maulana knew that the way to remove the evils was not to grapple
with them one by one for often a life-time was spent in uprooting a sinful
practice, and, yet, no progress was made, and even if some success was gained,
it remained confined to a particular class or group, and, sometimes, it, also,
happened that if one evil was eradicated, another took its place. It would, thus,
take centuries of struggle to rid the world of the innumerable vices and
iniquities that were prevalent in it. The wisest course would be to avoid a direct
assault on them and concentrate on the promotion of religious conscience and
giving rise to lawful and virtuous acts and practices.

The Maulana did not believe in piecemeal reform. He would say,

"Come from far and near, changing the environment all the way and spreading
what is good and lawful. The evil and forbidden things will disappear by
themselves. The more the positive virtues and legitimate acts will flourish, the

38
more will the moral and religious faults and sinful deeds and habits lose their
hold and pass from existence."

It was related to me by a Mewati that, once, he was wetting the ground

with water to make it cool. He poured the water all around him, but the place
where he was standing remained dry, and, then, a cool breeze came and the
temperature of that place, also, fell down. At that time, he realised that if he
had poured water only where he was standing and the surrounding ground had
remained dry, it, too, would not have become cool, and, it was with it, that the
wisdom of the Maulana's method dawned upon him.

About a village which was devoid of religious feeling, the Maulana

wrote:

"It would not be correct to make a direct approach. A better course

would be to persuade the people of the adjoining village to take Tabligh
parties to it. They should first be brought into a proper frame of mind
and it is only then that a direct appeal can bear fruit; otherwise the
consequences will be even more disastrous.
A man is always influenced by his environment. This is the guiding
principle of our Movement. It is most difficult to take a man out of his
surroundings. The aim should, therefore, be to change the
surroundings."

The Maulana insisted that the whole life should be brought under the
influence of Faith.

"Keep your spirits high in the service of Faith", said he to a friend.

"You cannot imagine how much joy will it bring to the soul of the
sacred Prophet, and, God willing you will see a marvellous
improvement."

Similarly, to a friend who was, probably, interested in the religious

uplift of the trading classes, the Maulana wrote:
39
 "In my humble view, the ultimate purpose of Tabligh to which I
invited you and for which I am, also, striving to the best of my ability is
to bring the trade, commerce and agriculture of the Muslims under the
control of the Shariat. The starting point of Tabligh is worship, and
without the perfection of worship, no progress can be made towards the
observance of the teachings of Islam in social conduct and monetary
dealings. The primary object of the earnest bondmen should, therefore,
be the propagation and perfection of the A, B. C. of Tabligh, i. e.,
worship in the world. Moral conduct, social behaviour and monetary
dealings can be reformed only through it."

Popular method of Zikr and Ta'allum

Maulana Mohammad Ilyas gave a general call of Zikr and Ta'allum to

the Muslims, but in his scheme of things, these terms possessed a special
significance. Throughout India, or, rather, the Islamic World there are in vogue
some definite prayer-formulas for Zikr and a special course of study is
prescribed for the Madrassas. Gradually, Zikr and Ta'allum have become so
institutionalised that to observe or pursue them outside the traditional design is
considered inconceivable. The Maulana held a revolutionary idea in these
matters as well. He felt that while the established order was necessary, only a
few persons could profit by it. The general body of Muslims could make little
or no progress in Zikr and knowledge within a limited period of time.

After a deep study of the life-record of the holy companions, the

Maulana had concluded that the method which was followed during the early
phase of Islam was the most natural way for the education and instruction of
the Ummat. About Zikr he felt that it would be a grave folly to neglect it, yet, at
the same time, he was sure that it should not be confined to the repetition of a
few set prayer-formulas. To bear in mind the rules and principles laid down for
various walks and circumstances of life and to abide by them at each step was
the sum and essence of God-remembrance, and the main task lay in reviving, in

40
the Ummat, the spirit of Iman and Ihtisab. All the same, it was, also, necessary
to include vocal Zikr in the plan of Tabligh. He wrote:

"Believing Tabligh to be an easy and unfailing means of seeking

the countenance of the Lord, keep yourselves engaged in this task,
carrying out Zikr much and often and making earnest entreaties to Him,
with the head bent low in genuflexion. Tell others, also, to do the same.
Remembrance of God and supplication are the essence of Tabligh."

As for education, the Maulana believed that to confine it to books and

Madrassas was to exclude a large section of the Ummat from acquiring it. Only
a small minority of Muslims would be able to profit by it, and that, too, only
intellectually. The direct method through which the masses could acquire not
only religious knowledge but, also, realise its inner reality without the usual
paraphernalia was that of personal contact, association and congregation and
active participation in religious effort and coming out of one's traditional
environment. Just as language and good manners were learnt best in the
company of men of culture and education, in the same way correct knowledge
of religion was acquired in the company of and close association with men of
Faith and piety. Faith was a living and dynamic thing while books were lifeless
and devoid of feeling and spirit, and to obtain the animate from the inanimate
was contrary to the law of nature. A part of the Faith was related to the limbs
and it could be acquired only by moving the limbs, and a part of it was related
to the heart which could be transmitted only from one heart to another and a
part of it was related to mind and this could be gained, of course, by reading the
books. As he said:

"Every limb of a man has a function to perform. The eye is meant

for seeing and it must do that. It cannot be used for hearing. In the same
way, it is the function of the heart to react to the surroundings, and the
mind gives a definite form to what the heart feels. Mind is governed by
the heart and feeling is produced in the heart by external environment,
and the giving of form to it is called knowledge. The mind will form the
41
 correct image, i. e., acquire knowledge only when the response of the
heart is correct and this is not possible through the books. It can be
produced only by action. I do not say that the Madrassas should be
closed down. The Madrassas are for the perfection of education, but
they are not sufficient for the elementary and basic education of all
Muslims."(Only 5% of Muslims can join the formal system of
Madarsa)

Another thing needed for the advancement of education was to share

with others the knowledge one had acquired. To put it in Maulana's own words:

"Know that a scholar cannot make progress in learning until he

imparts what he has learnt to those who are inferior to him in
knowledge, particularly to those who are on the borderline of
Apostasy."
(For Reading Full book in Urdu download
[Link]
deeni-dawat-by-shaykh-syed-abul-hasan-ali-nadvi-r-a/
For English
[Link]
a-by-shaykh-syed-abul-hasan-ali-nadvi-r-a/
JAZAKALLAH O KHAIR)

42
 APPENDIX
(Quetes from Scholars On the Principles and Methodology of Dawah)

A. Maulana Muhammad Ilyas (R.A)

B. Maulana Qari Muhammad Tayyab (R.A)
C. Maulana Muhammad Yusuf (R.A)
D. Maulana Manzur Nomani (R.A)
E. Maulana Ibraheem Dewla (HA)
F. Shaykh Yusuf Ibn Isa Al-Malahi (HA)
G. Shaykh Muhammad Amaan Jami (HA) & Shaykh
Abdul-Kareem Murad (HA) faculty of Hadeeth and the faculty of
Shariah Jamia Islamiyya (Madina Munawwara Saudi Arabia)

H. Maulana Saad (HA)

43
 Maulana Muhammad Ilyas (R.A) .
Taken From Book Words and Reflections of Maulana Ilvas

"The actual aim of this movement is to teach the Muslims everything with
which The Holy Prophet Muhammad‫ ﷺ‬came, (That is to get the Ummah
attached to the complete system of thought and practice of Islam.) This is our
aim.

As for this movement of jamaats and Tablighi Gusht- these are the initial
means of achieving this aim; and the instruction and teaching of Kalimah and
Salah (Kalima Namaz correction) are, in other words, the ABC of our complete
syllabus.

It is also clear that our Jama'at cannot do all the work. What can be done by
them is only that where ever they go, they can only produce a motion and
awakening by means of their effort, and attach those people. Who are
unmindful of religious concerns, to the possessors of deen to their place- and
can inspire those people of their place who have the worry for deen (i.e.
ulama and reformers) for making efforts to reform the ignorant common
people. [That is. connecting the public with the ulama and ulama with the
public],..."

From Book Words and Reflections of Maulana Ilvas

Maulana said: "The foremost requirement of religious education is that a man

looked into himself and understood his faults and shortcomings and did his
bests to observe his duties. On the other hand, if he uses his knowledge and
understanding to scrutinise the deeds of others and count their failings, it is
intellectual vanity which is highly ruinous for men of learning and
scholarship."

44
The Maulana said: "Real Zikr (Remembrance of Allah) is that in whatever
profession, state or circumstances a man may be, he should do his best to
observe the commands of God that are intended for such a situation, and it is
this Zikr that I urge upon my friends."

(i) The Maulana said: "Our Tabligh worker must not feel disheartened if
their call falls on deaf ears at some place and they are cursed and false
charges are levelled against them. On such occasions they should
remind themselves that this is the special Sunnat and legacy of the
Prophets. To be humiliated in the path of God is not everyone’s good
fortune. And when they are received with warmth and dignity and
their call is heeded to, they should regard it wholly a favour of the
Lord and feel grateful to Him for it. The service and education of the
seekers, however lowly they may be, must always be considered an
act of giving that’s on his favour. The Quranic verse, He frowned and
turned away because the blind man came to him (LXXX: 1-2),
imparts the same lesson. They should, further, be watchful against the
deception of the self and avoid the folly of regarding success and
popularity to be their own achievement. There is, also, a great danger
of the ‘saint-worship’ in it which must, further, be guarded against."
(ii) The Maulana said: "Make it clear to all the workers that while they
should not pray to God for hardship in this path (one should always
pray for peace and safety), if the Lord sends down a trouble or
affliction, they should consider it a blessing from Him, and an
atonement for their sins, and a source of elevation in ranks. Such
calamities in the way go God are the food and drink of the Apostles,
the devout, and the truthful."
(iii) The Maulana said: "A very wrong trend that has set in is that if the
others accept the things we say, we consider it to be our success and if
they reject them, we consider it to be our failure, though it is wholly
incorrect to think like that in this path. To accept or reject is the act of
others, so, why should we be deemed successful or otherwise for what
45
 the others do. Our success lies only in this much that we did our best.
If the others do not agree, it is their failure. How can we be regarded
unsuccessful on account of their refusal? People have forgotten. They
have come to believe that to cause anyone to accept, which in fact, is
the work of God, is their own responsibility, though their duty lies
only in striving in the right way. It was not demanded even of the
Apostles to cause anyone to accept anything.

"What we should learn from our failure is that, perhaps, there was
some fault or deficiency in our endeavour; we had not been able to discharge
our duty properly, and that was why, God had shown us that result. After it, we
should resolve to multiply our efforts and intensify our supplications, both
qualitatively and quantitatively."

46
Shaykh Yusuf Ibn Isa Al-Malahi
(HA) said……….
(Selected Translation from his Arabic book “Islah Wal-Insaaf, La-Hadam Wala-Ait’saaf”Full
Arabic text is available on
[Link] and
English translation on [Link]
[Link])

Tableeghi Jamaat performs the work of Dawah with Hikmah

(wisdom) and words of wisdom and eloquence and refrain
from all those action which have the potential to alienate
(others) and spread hatred for Islam. They may delay (and
defer) chastisement on certain evil but it doesn't mean that
they accept the evil but seek the right opportunity to uproot
the evil! The purpose of Dawah is to snatch people from sins,
innovations and misguidance and bring them towards
Tawheed & Islam through words of wisdom and eloquence
and they attempt to make those (absorbed) in sins
companions in their work (of Dawah) until those who oppose
and those who support witness that those who were immersed
in sins, crimes and opposition of sin and those who were a
headache (to the Government) sat in the company of these
people (of Jamaat) and they spent time in good and conducive
(environment) and they changed! They became those who
invite towards Qur'aan and Sunnah and became eager to
sacrifice their life, time and wealth in the path of Allah (SWT)
in Dawah.

47
Tableeghi Jamaat has a set methodology which is based upon the
principles present in the Qur'aan and Sunnah and they follow these
principles which are based on Tawheed, correct (acts of worship), Dawah and
necessities of the religion. They have deferred issues which may cause
animosity and disrespect towards Scholars (or evil) and rulers so that
dissension doesn't spread amongst the Jamaat but it doesn't mean that they
reject the (nature of) evil rather Dawah is accepted due to softness (in their
approach) as Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) has stated that
Allah (SWT) likes those with softness and prefers softness and blessings are
granted on softness which are not granted with harshness and there are other
narrations on the subject as well.

It is from the administrative methodology of Dawat & Tableegh for these

people (of Jamaat)to request from others to spare some of their time and
accompany them depending on their circumstances in order for new comers to
be affected by the righteous environment, and for them to be affected by the
qualities of religions and for them to engage in righteous deeds in their free
time so that it becomes easier for them to let go of their sins, thus they regard
this going out as a way for their (personal) reformation and that of others and
you will notice that due to this system and methodology the lives of many have
been transformed and eventually many who were far from the religion become
its Da'ees.

Anyone who ponders upon the matter of Tableeghi Jamaat will learn that
these people only desire what is good for themselves and for the believers
through their Dawah and they desire nothing but reformation through their
effort. They are not exempt from error but they are satisfied that they are
treading the path of truth and they give Dawah for people to tread the path of
the book and Sunnah and to tread the path of Salaf (As-Saliheen) and why
shouldn't it be when they proclaim and announce:

"O people! Our success in this world and the next is in obeying the commands
of Allah (SWT) and the way of Sayyidina Rasul-ullah (Sallaho Alaihe
Wassallam)"

48
Those who spend time with these Daees, becomes familiar with their
circumstances, recognises their methodology, if not overcome with the desires
of the Nafs and external factors and is desirous (to seek) the truth will witness
many astonishing matters e.g. how Eemaan is strengthened and how people
accept their words so his heart shouldn't have any doubt that Allah (SWT) has
granted Hikamh in their Dawah. It is from wisdom that sincere intention should
be made and some time should be spared from daily chores of life to seek the
pleasure of Allah (SWT) and to seek permanent abode of the hereafter and to
seek personal reformation (and that of others) and alongside it sincerely beg
and beseech Allah (SWT) to grant us and the whole Ummah, guidance. It
doesn't mean that those going in the path of Allah (SWT) abandons his family
and children or opposes the parents or disregards his livelihood but he
organises his affairs just like a businessman or the one travelling (for medical
treatment) arranges his program (when travelling). There are (many) who are
unfamiliar with this work even amongst practising Muslims and they look at
this (going out) in astonishment and consider this an innovation in religion and
a waste of time, when in reality this is neither a waste of time nor an
innovation. In fact this (methodology) is based on wisdom which is necessary
for the reformation of the believers because going out is hard against the Nafs
because this work requires certain sacrifices which are to endure hardships by
letting go of comforts and to separate oneself from family (and loved ones) and
to endure the sacrifice of wealth, time and effort. The purpose of this work is
that the one going out in the path of Allah (SWT) should perform Jihad against
his Nafs, Shaytaan and this world (Dunya) until this religion and hereafter
becomes dearer to him and the pleasure of Allah (SWT) becomes foremost.
Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) endured a lot of hardship
during this (Dawah) trip to Taif, and 70 of his Qari companions who were sent
to various Arab tribes for Dawah were murdered (by deception)

[9:122]...So, why should it not be that a group from every section of them goes
forth, so that they may acquire perfect understanding of the Faith, and so that
they may warn their people when they return to them, so that they may take due
care (of the rules of Shariah ).

The work of Dawah & Tableegh is Jihad

What Imam Ibn Qayyim (HA) stated can be summarised as follows:

49
Indeed, Jihad includes many matters but the foremost amongst them are four
namely Jihad against Nafs, Jihad against desires, Jihad against Shaytaan and
Jihad against this world (Dunya) and when a believer overcomes these then he
overcomes the (external) enemy and when these things overcome a man then
the (external) enemy overpowers the man.

I would like to end my treatise by briefly describing the methodology of

(this) Jamaat, their Dawah primarily revolves around six fundamental
principles:

1 The reality of faith and Kalima (of Shahada)

2 Devotion and concentration in Salah

3 (Islamic) knowledge & Dhikr (remembrance of Allah (SWT))

4 Honouring the believers

5 Sincerity of intention

6 Dawah (invitation) and Tabligh (conveyance)

These fundamentals are not meant to be (merely) memorised but the intention
is that these fundamentals should becomes attributes in the tongue, hearts and
the limbs and it is to achieved by sparing some time to go in the path of Allah
(SWT) for them to become manifestations in the internal and external aspects
of life and however is endowed with the real manifestations of these
50
fundamentals then indeed the manifestations of Sayyidina Rasul-ullah (Sallaho
Alaihe Wassallam) and his companions (RA) will enter his life. These
fundamentals are chosen because as it is not hidden from those who ponder that
these are always needed and it is from the reality that it is difficult to attain the
qualities of Jamaat by anyone except that he accompanies them for a long
period (with the intention of benefit) and his heart is devoid of desires of the
Nafs and in the path of Allah (SWT) they spend their time in 4 (four)
activities:

1 Dawah towards Allah (SWT)

2 Teaching & leaning (of Islam)

3 Acts of worship

4 Service (of others)

None has the power to truly and fully know, ascertain and understand the
methodology of the Jamaat and to know their principles and fundamentals
which are extracted from the book and the Sunnah and ways which they act
upon unless he accompanies them (for sometime) and spends time with them
until he gains an insight and if he decides to ground his judgement on hearsay
then his judgement will be flawed. Why? Because the basis is devoid of (firm)
foundation and facts when the affairs of the Jamaats and those who participate
in it are clear and manifest in front of peoples' eyes:

Despite cultural, methodological and other differences these people of

Tableegh always ask other believers to join them in their work (of Dawah) and
to inform them of their shortcomings so they can reform (themselves):

"The word of wisdom is the lost property of the believer, so wherever he finds
it he has a better right to it." [Tirmidhi]
51
I beseech & invoke Allah (SWT) that he may penetrate the words of guidance
in our heart and to protect us from the evils of the Nafs and to make truth
appear as truth and for us to follow it and to make evil appear as evil and the
ability to abstain from it and not to make it ambiguous for us because we will
be misguided (due to its ambiguity) and to assist his religion and to surmount
his Kalima and to give us all the ability to assist in his religion.”

52
 Shaykh Muhammad Amaan Jami (HA) &
Shaykh Abdul-Kareem Murad (HA)
Muhammad Amaan Ibn Ali Jami from the faculty of Hadeeth and Abdul-Kareem Murad from the faculty
of Shariah Jamia Islamiyya (Islamic University Madina Munawwara, Saudi Arabia)

Full Arabic Report and english translation available on [Link]

[Link]

Taken from Eye witness account of Bangladesh (Tableeghi) Ijtema

send as a fact finding mission.

“A noteworthy trait of this Jamaat is that this Jamaat concerns itself with
matters which other Jamaats don't find appealing and it is that they take people
with them (for reformation) and remain patient (on their excesses) and make
their Tarbiyah (nurture them) in an excellent manner and have concern for their
guidance. Their worry and concern is similar to a merciful mother towards her
beloved son. Allah (SWT) has guided many kinds of people through them and
foremost amongst them are those youth whom we have sent to America &
Europe for education and then left them to their (affairs) and not worried about
their welfare and Tarbiyah. Allah (SWT) has deputed this Jamaat for many
such individuals when these youngsters had left this (Deen of Islam) after being
impressed by the irreligious society around them and I have many such eye
witness accounts and stories and it will be too long to write them all so I will
suffice with recounting only one incident.

A resident of Riyadh brought a group (Jamaat) of American youth to the Dhaka

Ijtema. Allah (SWT) had enable him to climb out of the abyss (of misguidance)
through the work of Jamaat. This youth desired to perform Umrah as he longed
for the Umrah to become a means of his (forgiveness of sins) and his distance
from his actions (of Jahilliyah). I congratulated him and told him about the
virtues of repentance to which he embarrassingly replied "O Br Muhammad! I
intend to perform Umrah but don't know how to actually perform it and I don't
know what I should do when I reach Makkah and before going to America
whatever I had learned in primary (education), I have forgotten and lost it." I
told him to go to one side so we may be away from the (rush of people) and
that I may describe the actions of Umrah to him in detail. He requested of me
to record it on a cassette to which I replied that if you have a cassette recorder
53
and a cassette then there is nothing preventing us from this matter. So he
brought me a cassette and I recorded the actions of Umrah and then also he also
asked for a cassette of actions of Hajj and I also summarised those actions for
him. I also encouraged him to visit Masjidun-Nabawi and to also visit Jamia
Islamiyya so that he may obtain beneficial books and magazines from there.

The purpose of recounting this incident and other (incidents) which I have
presented in your presence and there are many other successes of this Jamaat
and the mention of these will be rather long and these success are real (and
palpable so that can be touched by hand) and some of other Jamaats which are
engaged in Dawah (towards Allah (SWT)) are not able to achieve these and no
one (friend or foe, alike) can deny this. The secret is that this Jamaat has made
Dawah-Illallah and the work of reformation of morals (of people) its primary
objective (of life) and it is not so that they have taken the work of dawah in
their left hand and the (fame and enjoyments due to Dawah) in their right;
rather this Jamaat has grasped the work of dawah (itself) with both hands and
these people are far from the greed of fame and popularity and to them praise
and condemnation is equal until the life of this world has no value in their eyes.

And I suffice at this hint and since the issue is clear so the effects of the Dawah
of this nation is also clear as I previously elucidated so the ones to make
decisions can do so as the work, its effects and its successes are in front of
them to decide.

We spent 3 days in the environment of this Ijtema and on the fourth day on
Monday after Dhohar prayers we returned to Karachi and on the 23rd of Safar
1399 on Sunday we returned to Jeddah via our flights and we hope that this
journey will be a blessed one, Insha'Allah.

Observations:

1 The name "Tableeghi Jamaat" is not an organized adaptation, rather it is

an identity and they didn't propose but people witnessed their work (of
Dawah and Tadhkeer) and gave them (this name).

54
 2 Dawah, discipline and repeated Ijtemaas have inculcated in them skills of
organisation and structure which enables to perform their duties in an
excellent manner without getting tired.

3 They have the ability to organise and conduct large-scale Ijtemaas in a

structure and organised manner and if someone else was to organise such a
large scale Ijtema they would need to exert themselves (heavily), require
large sums of money while they (Tableeghi Jamaat) are able to do so with
the minimum of expenditure except for when they host (long distance
foreign) guests. All participants of Jamaat consider themselves responsible
for the work of the Ijtema.

Every person performs his assigned task and presents his belongings (according
to his capacity) and performs his duty himself and it is the intention of every
individual that he may become a Khaadim (i.e. serve others) and not a ruler and
strives to benefit his brothers as to them it is an exalted action, indeed.

Recommendations:

There are clear and apparent qualities and successes associated with this Jamaat
(and its work) which we have highlighted and are accepted by friends and foe,
alike. Subsequently, we deem it appropriate to present the following
recommendations:

1 For benefit and advantage, practical and sincere cooperation with the
Jamaat should be done.

2 We recommend that this movement (of Tableegh) should also be present

amongst our students so that they may benefit from it and for them to
benefit Jamaat. Our students are in need of this blessed Dawah compared to
many other people.
55
 3 Jamia Islamiyya (Madina) should frequently (and in great numbers)
attend these Ijtemaas and teachers and students alike should be represented
here.

We beseech Allah (SWT)to make our actions pure and exclusive for His
Benevolent Diety (SWT) and to keep show and fame away from us for surely
He (SWT) is the most exalted and the one towards whom beseechment is
directed.

Muhammad Amaan Ibn Ali Jami (HA)

10th of Rabiul-Awwal 1399 (8th of February 1979)

56
 Hazrat Qari Muhammad Tayyib R.A. said….
(Founder President of All India Muslim Personal Law Board (AIMPLB)
(Taken from his urdu book (Islah e Nafs and Tablighi Jamaat)

"There are four ways of attaining self reformation and by good chance, they
all happen to be found in the tablighi jama'at. It includes sitting in the
company of the pious, it includes dzikr and fikr, it includes brotherhood for
the pleasure of Allah, it includes taking lessons from enemies and also taking
account of oneself. The tablighi jama'at is a conglomeration of the four. For an
average person there can be no way better than this for attaining self-
reformation.

Hazrat Maulana Manzoor Nomani R.A. said..

(The Hadith Scholar and compiler of Maariful Hadith)

It (Tabligh Movement) is the start of an era of purely religious effort. Those

people who will take part and move forward with courage are certainely the
distinguished one. The only thing is at stake is the proper utilisation of time
and capabilities given by Allah Tabarak o Taala and the reward is so precious
that is even beneficial at the cost of life...........

This description is not only to read and close it, Rather it is a live
Dawah..............(30th March 1946)

57
 Maulana Yusuf R.A. said…..
(Translated from his Letter to a Jamaah in the path of Allah in Saudi Arabia)

To achieve strong connection with Allah and to gain his divine help, the only
means are the way of Muhammad‫ﷺ‬.If the following the prophet will be in
all sphere of our life then Allah will make us successful irrespective of the
situation & worldly means. (Biography page 767)

58
 Maulana Ibraheem Dewla (HA)
(Elder of Basti Hazrat Nizamuddin [Link] Delhi ,India)
(Translated pages from urdu book)

Advices Facts and Requests on Preservation of Manhaj……

“The blessed work of Dawat o Tabligh must remain in its
correct Path”
Maulana Words starts …….

“It is collective responsibity of all the Ulema of Muslim Ummah to preserve

this great work of Dawat o Tabligh in its original and correct form in the light
of Quran o Hadith as adopted by the Great Akabireen (Scholar) of Ummah.”

Maulana Mentions Following Point about great effort of

Dawat o Tabligh to be preserved.
1. The great effort of Dawat o Tabligh has always been
done under direct supervision and control of the Pious
and knowledgeable Ulema.
2. The Blessed work of Dawat o Tabligh is always being
done primarily with intention of own correction and
Islah.
3. The Basic ambit of the work of Dawat o Tabligh has
been to inculcate in life the six chosen qualities of
Sahaba Karam.

59
4. In this Great Movement of Dawah o Tabligh always has
been appreciation admiration and respect for all other
of Deen and all people of capabilities.
5. This work of Dawat o Tabligh has been free from
criticizing others, or competing or negating others.
6. There is no high claims and Exaggeration (Dawe and
Gulu) in the work rather middle and inclusive attitude
has been.
7. The work has been free from Groupism, Secterianism
and Taassub.
8. Through the work of Dawah always emphasis has been
on establishment of Islamic Society.
9. The Preservation of the Manhaj of Dawah has always
been by the Taqwa piety of the workers (Daee’s).
10. In the work of Dawah always the collective conscience
of Ummah has been preferred over any individual
Opinions.

60
 Maulana Ihtashamul Hasan Kandhalvi R.A.
(Taken from Translation of his Urdu book Muslim Degeneration and its
Only Remedy Available for download
[Link]

The Root-Cause of Allah Anger with Ummah and Collective Punishment

From the above Hadith it is clear that giving up the act of enjoining the good
and forbidding the evil has usually been the root cause of Allah (SWT)‟s anger
and displeasure and His eventual punishment. And if this Ummah becomes
guilty of that neglect and omission, the punishment to be given to them will be
more severe than to the earlier Ummah because they would have failed to
recognize their exclusive obligation and neglected to fulfil the sole mission in
their life.
1. For this reason, Sayyidina Rasulullah (Sallallahu „alayhi wa sallam) has
enjoined the act of enjoining the good and forbidding the evil as "the
essence and special feature of the faith of Islam" and declared giving up
this act as the cause of decay and decline of the faith.
2. In the Hadith of Sayyidina Abu Saeed Al-Khudri (RA) narrated from
Sayyidina Rasul-ullah (Sallallahu „alayhi wa sallam) it is stated: "When
anyone of you witnesses the commission of evil, he should use his hands
to prevent it; and if he has not the power to do this, he should use his
tongue; and if he has not the power to do even this, he should use the
power of his heart; and this last represents the weakest degree of faith."
[Muslim]
3. Even clearer is the Hadith of Sayyidina Abdullah bin Masood (RA)
narrated from Sayyidina Rasul-ullah (Sallallahu „alayhi wa sallam):
“Never a Prophet had been sent before me by Allah (SWT) towards his
nation who had not among his people; his disciples and companions who
followed his ways and obeyed his command. Then there came after them
their successors who said whatever they did not practise, and practised
61
 whatever they were not commanded to do. He who strove against them
with his hand was a believer: he who strove against them with his tongue
was a believer, and he who strove against them with his heart was a
believer and beyond that there is no faith even to the extent of a mustard
seed.” [Muslim]
4. The vital importance of Tabligh (the task of propagation of Islam) has
been further emphasized by Imam Ghazali (RA) in the following manner:
5. “There can be no doubt that the act of enjoining the good and forbidding
the evil is that solid pillar of Islam on which each and every article of
faith rests. It is for this very mission that Allah (SWT) deputed all the
Ambiya. If, unfortunately, it is ignored or forgotten and its methods and
practices are given up, one has to say that the very purpose of Nubuwwah
is totally defeated and rendered meaningless. Thereafter, conscience,
which is the capital wealth of man, will decline and worsen, inactivates
and dullness of mind will prevail. The highway to sin and highhandedness
will be opened up and inhumanity will spread in the whole world. All
achievements of man will become dangerous and even harmful. Human
relationships will break down. Civilizations will be ruined. Mankind will
be reduced to utter moral poverty. But, the clear realization of all this
will come only on the day of Qiyamah, when all of mankind will be on
trial before Allah (SWT) and be called upon to account for each and
every action.
6. “ Alas! Alas! The fear has come true, that which was feared is before our
very eyes. ‫ ارودقم اردق هللا رمأ ناكو‬، ‫ نوعجار هيلإ انإو هلل انإف‬The tower of
knowledge and enlightenment has been destroyed and its benefits and
effects have been completely wiped out.
7. Consequently, mutual disrespect and disgrace are common. Nothing of
the grand relationship between man and his Creator is left in human
hearts; on the contrary man like an animal has become the slave of his
desires.

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 8. Indeed, not only is there scarcity of true Muslims in this world now, but it
is practically impossible to meet anyone who is prepared to bear hardship
for the sake of propagating Islam.
9. Any Muslim who dares to take steps to remove the present state of
breakdown and destruction, endeavors to revive the Sunnah of Tabligh
and comes forward to shoulder that heavy responsibility will surely rank
as the noblest and the most distinguished being among all of mankind.
10. He (RA) said this nearly eight hundred years ago, but his statement
is very accurately applicable to us today. We must consider and calmly
think out what is to be done in these circumstances. There are some well
known causes which seem to be responsible for the indifference that
prevails today. These are discussed below:

First Cause of Muslims not doing (Left)/neglecting

work of Dawah o Tabligh & Islah
We generally perceive that the act of Tabligh is the sole and special
responsibility of the Ulama, even when the related orders of the Quran are
clear and fully applicable to each and every living Muslim.

1. The actions and the hard work of the Sahabah of the Nabi (Sallallahu
„alayhi wa sallam) and all those distinguished Muslims who immediately
followed them, bear definite testimony to the view that each and every
Muslim is responsible for Tabligh.
2. To give the responsibility of Tabligh (enjoining the good and forbidding
the evil) solely to the ranks of Ulama and not to ourselves is a sign of
great ignorance on our part.
3. The duty of the Ulama is to state the truth and to point out the right
path. To enforce righteousness among the people and to keep the
people moving on the right path is the responsibility of all other
Muslims.
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 4. The following Hadith of Sayyidina Ibn Umar (RA) narrated from Sayyidina
Rasul-ullah (Sallallahu „alayhi wa sallam) is a clear warning for this:
“Beware! Every one of you is a shepherd and every one is answerable
with regard to his flock. The Caliph is a shepherd over the people and
shall be questioned about his subjects (as to how he conducted their
affairs). A man is a guardian over the members of his family and shall be
questioned about them (as to how he looked after their physical and
moral well-being). A woman is a guardian over the household of her
husband and his children and shall be questioned about them (as to how
she managed the household and brought up the children). A slave is a
guardian over the property of his master and shall be questioned about it
(as to how he safeguarded his trust). Beware, every one of you is a
guardian and every one of you shall be questioned with regard to his
trust.” [Muslim]
5. In another place, a yet clearer account is given: Sayyidina Abu Ruqayya
Tameem ibn Aus ad-Daaree (RA) narrates that Sayyidina Rasul-ullah
(Sallallahu „alayhi wa sallam) said: “The Deen (religion) is Naseehah
(advice with sincerity). We said, “To whom?” He (Sallallahu „alayhi wa
sallam) said, “To Allah and His Book, and His Messenger, and to the
leaders of the Muslims and their common folk.”” [Muslim]
6. Even if we suppose as an extreme case that this task has to be carried
out by the Ulama only, the present emergency and the critical situation
demand that every one of us should put his shoulder to the wheel and
strive hard for establishing Allah's supremacy on the earth and for
protecting the Muslim way of life.

Second Cause of Muslims not doing (Left) work of

Dawah o Tabligh & Islah

64
It is commonly perceived that if a person is firm and steadfast in his own
Imaan the wrong belief of others will bring him no harm because of the
meaning attached to the following Ayah of the Quran: O you who believe!
Watch out for your own selves (i.e. your deeds). When you are on the right
path, those who go astray cannot harm you [Surah Al-Mai‟da:105]

1. In fact, the real meaning and sense of the above Ayah is not what is
being apparently attached to it, because in that case, the meaning would
appear to be against the Divine wisdom and spirit and against the
teachings of the Shariah which considers the collective life, progress and
salvation of the Muslim society as a whole to be fundamental.
2. The Muslim people must be considered like a single body having several
limbs and when any limb receives an injury, the whole body suffers from
the pain.
3. Mankind may progress to any limit and it may reach the highest peak of
glory in any sphere of life, yet there will be some who will go wrong and
become involved in godlessness.
4. In such an event, the above Ayah reassures the righteous people that as
long as they remain steadfast and keep moving along the right path, no
harm can be brought to them by those who decide to give up the right
way of life.
5. Another point is that full enlightment will be received only when all the
rules of Shariah are accepted and practiced, including all the Divine
commands, which naturally cover enjoining the good and forbidding the
evil.
6. This interpretation is supported by the following words of Sayyidina Abu
Bakr (RA): “O people! You quote this Ayah “O you who believe! Watch
out for your own selves (i.e. your deeds). When you are on the right path,
those who go astray cannot harm you [Surah Al-Mai‟da:105] But I have
heard Sayyidina Rasul-ullah (Sallallahu „alayhi wa sallam) say that when
65
 people see something evil and do not seek to change it, Allah will send
down punishment for all of them.” [Tafsser Ibn Katheer]
7. The Ayah in question has been similarly explained by all the truly learned
personalities such as Imam Nawawi (RA) who explains in his book Sharh
Muslim: “The agreed opinion of the learned personalities regarding the
meaning of this Ayah is that When you have performed the duty enjoined
on you, the carelessness of those who refuse to profit by your counsel will
not harm you as Allah (SWT) says “No one shall carry another man's
burden [Surah Al-Faatir:18]”.
8. And of the several commandments addressed to all, one is that
regarding enforcement of good and prevention of evil. Therefore when
an individual has performed this duty and the addressee does not obey,
the former shall not be penalized for it. He has performed his duty of
enjoining the good and forbidding the evil and acceptance or rejection of
it by the other party is not within his ability.”

Third Cause of Muslims not doing (Left) work of

Dawah o Tabligh & Islah
People of distinction as well as the common man, the learned and the
uneducated all alike have become indifferent or even lost hope of the
improvement of society. They all seem to have accepted the fate that it is
difficult, rather impossible these days for Muslims to make any progress to
regain their lost glory.

1. Whenever any scheme for improvement and correction is presented to

anyone, the usual reaction is how can the Muslims progress in the
circumstances when they have neither a state of their own nor any
power to rule, neither wealth nor any financial standing nor army and
equipment of war nor any influence?

66
2. They lack even in physical strength, mutual agreement and unity of
purpose. Even the religious people seem to have decided by themselves
that, it being the fourteenth century Hijra and the people having drifted
so far away from Nabi (Sallallahu „alayhi wa sallam)‟s teachings that the
downfall of Islam and the Muslims is inevitable.
3. They maintain that in these circumstances it will be useless to make any
effort towards the betterment of Muslims. It is true that the effects of
the light of Nubuwwah become less and less as we are removed farther
and farther away from it, but this does not mean that no effort should
be made to revive that light by enforcing Shariah and upholding and
defending it with all our energies and power i.e. the way of life taught by
Mohammed (Sallallahu „alayhi wa sallam).
4. For, had the Muslims before us thought so there would have been no
trace of Islam left anywhere by now because there would have been no
means through which the lessons and the teachings of the Shariah could
have reached us.
5. Therefore, it will be deadly for us not to check the present negative
attitude towards Islam. We should adopt a forcefully positive line for our
own sake and also for the sake of future generations. Time is moving
swiftly and so is the pace of fall in the religion of Islam.
6. The situation demands a strong, quick and determined effort by one and
all for arresting the corruption and stopping further decline of Muslim
society. As a rule, existence of true Islam depends entirely upon the
steadfastness and collective effort of its followers. Unfortunately, they
seem to be inferior in these very requirements.
7. We must appreciate that the Quran and Hadith are full of the lessons in
calling Muslims to be active and to stand firm in the path of Allah (SWT).
There is a Hadith about a very pious person who may be busy in Salaah
night and day all his life, but he cannot come to the level of one who

67
 struggles and sacrifices his pleasure and comfort for the sake of guiding
and helping people to move on the right path of Islam.
8. On this very point, many commands and injunctions in the Quran exist. It
is clearly brought out that the one who strives hard in the path of Allah
(SWT) remains superior and noble compared to all others, for example it
occurs in the Quran: The believers who, without a reasonable excuse, sit
at home cannot equal those who perform Jihad in the path of Allah
(SWT) with their lives and wealth. Allah (SWT) has raised the status of
those who perform Jihad with their lives and wealth as compared to
those who stay at home.
9. To the former, He has promised a blessed abode. Allah (SWT) has
exalted the Mujaahideen over those who stay at home, with glorious
rewards, eminent positions, His mercy and forgiveness and Allah (SWT)
is forgiving and Merciful [Surah An-Nisa:95] Although the above Ayah
refer directly to Jihad against the infidels and unbelievers in order to
uphold the teachings of Islam and to crush and suppress faithlessness
and belief in more than one god and although we are unfortunate in not
having the opportunity of fulfilling that great task, we ought not to
throw away any chance of doing something, however small, in the
direction of propagating the truth.
10. Only then can we expect that one day our humble efforts and
insignificant steadfastness may gather strength for bigger and higher
performances. We shall most certainly guide to Our ways those people
who struggle for Our Deen [Surah Al- Ankaboot:69] Undoubtedly Allah
(SWT) has promised to provide protection for the way of life propagated
by Sayyidina Rasul-ullah (Sallallahu „alayhi wa sallam).
11. However, human effort and perseverance have been defined as
the only media for its promotion and advancement. The Sahabah of the
Nabi (Sallallahu „alayhi wa sallam) strove untiringly for that purpose and

68
 assuredly, they succeeded and were given high rewards. They had the
honour of receiving Divine help and assistance.
12. We being their admirers and believers, should try and follow them
and prepare ourselves for working to establish Allah (SWT)‟s supremacy
on the earth and for propagating the message of Allah (SWT) Thus, we
will also be favoured with Divine help and assistance. "If you (come
forward to) help the religion of Allah (SWT), He shall help you and make
you steadfast" [Surah Muhammad:07]

Fourth Cause of Muslims not doing (Left) work of

Dawah o Tabligh & Islah
Most of us think that, as we ourselves do not possess the essential worthiness
and qualities of Islam, we are not competent to perform the duty of
propagation of those qualities to others. This is a clear misunderstanding.

1. Since an obligation has to be fulfilled, particularly when we have been

commanded by Allah (SWT) for that task, there can be no question of
denying obedience to it.
2. We must set ourselves to work in obedience to the Divine command.
Our efforts then shall InshaAllah (if Allah (SWT) wills) gather greater
strength and make us more determined and bold.
3. In this way, our continued endeavor on proper lines will one day bring us
the great honour of being dear to Allah (SWT). It is against the law of
Allah (SWT) that, if one perseveres and strives for His sake (religion), He
would not grant favours and kindness because the person was not
competent or fit for the task!
4. This point is fully brought out in the following Hadith: Sayyidina Anas
(RA) states that we asked Sayyidina Rasul-ullah (Sallallahu „alayhi wa
sallam), “Should we not enjoin good until we practice it all and should we

69
 not forbid evil until we avoid it all? He (Sallallahu „alayhi wa sallam) said,
“No enjoin good even if you do not practice it all yourself and forbid evil
even if you yourself are not able to avoid all of it.”[Tabarani]

Fifth Cause of Muslims left work of Tabligh o

Dawat & Islah
Cause

Most of us believe that the religious schools, the Ulama, the presence of
places like Islamic research Institutes, Islamic centers, Maktabs ,Madarsas
Khanaqah (where practitioners of Dhikr devote themselves to teaching Dhikr
to those who come to them) and the religious books and magazines are
sufficient activities for the fulfillment of the mission of enjoining the good and
forbidding the evil. These efforts (many of us think) are enough to meet the
requirements of Tabligh.

1. Undoubtedly, the presence of all these is absolutely essential and one

must look upon them with respect and pay attention to their problems,
as the remains of Islam that exist today owe their existence to these very
institutions, but they are not enough to meet the situation even
partially.
2. The task (of reformation) is difficult considering our present weaknesses
and the extent of the problem. To be content with the existence of these
few methods will be a folly on our part.
3. Even to get full benefit from these institutions, we have to create within
ourselves, a true and a deep respect for the faith of Islam and a burning
desire to adopt it in our practical life.
4. Even until fifty years ago, people did possess real love, urge and passion
for Islam and there were visible signs and products of the Islamic way of

70
 life. In those days these institutions could perhaps meet the demand
satisfactorily.
5. But today all our sentiments and feelings for Islam are practically dead,
because of the continuous onslaught on our faith and society by various
foreign elements and forces.
6. Alas! They have succeeded in their object, since instead of love; we seem
to possess a hidden inferiority complex towards our religion and faith!
Therefore, we must act quickly and take the initiative from the hands of
opposing forces and launch a strong counter effort whereby we are able
to revive the dead spirit of each and every Muslim and reawake in him
the love and attachment for Islam.
7. Only then we get full benefit from existing religious institutions which in
turn, can serve the community in a right manner and unless such steps
are taken strongly, the present state of false satisfaction will spread
deep and wide and these institutions which are doing good in this
limited way, may meet the fate of total destruction.

Sixth Cause of Muslims not doing work of Tabligh o

Dawat & Islah
There is great danger that whenever someone takes up the work of
commanding good and forbidding evil, he is not received well by the people.
People will treat him badly, using harsh and insulting language and sometimes
people will adopt a rude and insulting attitude towards religious workers.

1. This is all true, but we are likely to forget the fact that the performance
of the act of propagation means simply to follow in the footsteps of the
Ambiya of Allah (SWT), who were always the victims of the worst type of
treatment.
2. That is the usual and certain fate of those who take to the mission!
Indeed, all Ambiya had to suffer untold miseries on account of this, as is
71
 clear from the following Ayah: And we sent down Ambiya before you
amongst people gone by, and no Rasul came to them but that they
ridiculed him [Surah Al-Hijr:10]
3. Nabi (Sallallahu „alayhi wa sallam), “No Rasul or Nabi has suffered more
than me in the propagation of truth.” It is clear therefore, that there is
no excuse for such doubts. As we declare ourselves to be the followers
of Sayyidina Rasul-ullah (Sallallahu „alayhi wa sallam) who himself had
suffered in the performance of this very mission. He persevered with
everything patiently and with tolerance, we must also follow his noble
example and show patience and calmness while performing the essential
duty of Tabligh.

The Solution
1. It has been clearly brought out in the previous pages that the current
disease in the body of Muslims has sprung from the weakening of the true
spirit of Islam in our hearts. As a result, real feelings and love for Islam
are practically dead in us and our belief in it has become weak.
2. Obviously, when the very source becomes dry, the channels of justice,
good deeds and fine character, which can flow from it, are not to be
benefitted from any longer.
3. This is exactly what is being witnessed today. It has been fully discussed
and brought out earlier that the only means for the building up of this
source and maintaining a flow of religious benefits from it is the act of
Tabligh which really and truly is the life blood of Islam.
4. Unless we are able to renew it, we cannot achieve anything in this life,
because no nation or people can rise to fame without having in them the
high human qualities and character which only the religion of Islam can
give. We should now clearly realize the disease from which we suffer and
judge the treatment which can bring the cure.
5. It is now up to us to set about the renewal of the compulsory task of
Tabligh. It is only then that we can hope to restore the true faith of Islam
in the people.

72
6. By this method alone can we recognize and truly understand both Allah
(SWT) and His Rasul (Sallallahu „alayhi wa sallam) and will be able to
clearly understand and finally agree to follow their commands and
wishes. To achieve it, we will have to adopt the exact methods and ways
which were expressed and shown by Sayyidina Rasul-ullah (Sallallahu
„alayhi wa sallam) himself when he reformed the unbelieving Arabs.
7. Allah (SWT) says in the Quran: Indeed Rasul-ullah (Sallallahu „alayhi
wa sallam) is the perfect example for you to follow [Surah Al-
Ahzaab:21]

In this regard Imam Maalik (RA) said: “In other words, the people who
come as the last part of the Ummah of Sayyidina Rasul-ullah (Sallallahu
„alayhi wa sallam) will never be reformed until the same way is used to
reform them as was used in the beginning.”[ Tanqīḥ Taḥqīq Aḥādīth at-
Ta‟līq]
8. In the beginning, when Nabi (Sallallahu „alayhi wa sallam) had started to
call the people to Islam, he did not have a single supporter behind him nor
had he any political power or wealth. The non believer Arabs were
proudly independent, unyielding and uncompromising.
9. None from among them was prepared to listen to reason or truth or obey
another person. They strongly disliked and were deadly opposed to the
message of Truth which Nabi (Sallallahu „alayhi wa sallam) had the sole
mission to teach.
10. In these circumstances, one wonders what gave such invisible power and
force to that one single man who was worldy poor and without any means
that he eventually was able to draw the whole of the Arab nation towards
him.
11. After all, what was it towards which Sayyidina Rasul-ullah (Sallallahu
„alayhi wa sallam) called people and whoever responded to it would
remain Sayyidina Rasul-ullah (Sallallahu „alayhi wa sallam)‟s forever?
12. The whole world knows that it was a single lesson which was Sayyidina
Rasul-ullah (Sallallahu „alayhi wa sallam)‟s goal and real purpose which
he presented in front of people, as elaborated in the following Ayah: That
we worship nothing but Allah and associate none with Him as His
compeer or rival and none of us considers another god except Allah
[Surah Ale-Imran:64]
73
13. The propagation of very truth can bring the same results, today. Nabi
(Sallallahu „alayhi wa sallam) disallowed his followers from looking
upon any being except Allah (SWT) for worship or obedience. Not only
did he succeed in achieving his aim but was able to cut all ties between
his followers and every foreign system and bound his people in one
unchanging system of life from which they never tried to break away
again.
14. They really became the embodiment of: Follow that which has been sent
to you from the Sustainer, and do not follow other (considering them) as
Protectors except Allah (SWT) [Surah Al-A‟raaf:03]
15. This was the real lesson, which Nabi (Sallallahu „alayhi wa sallam) had
been commanded (by Allah (SWT)) to teach and spread. It is further clear
from the following Ayah: O Mohammed (Sallallahu „alayhi wa sallam),
invite (people) to your Allah with wisdom and better counsel, and argue
with them in such a way as is best; verily your Allah knows the one who
wanders astray from His path and He knows those who are on the right
path [Surah An-Nahl:125]
16. The highway marked for the progress of the Nabi (Sallallahu „alayhi wa
sallam) and his followers is further described in the following Ayah: (O
Mohammed (Sallallahu „alayhi wa sallam)!) say, this is my path, and I
invite you towards Allah (SWT) with full wisdom, I and my followers too:
and Allah is all Pure, and I am not one of those who associate others with
Allah (SWT) [Surah Yusuf:108]
17. And whose words can be better than those of one who invites (you)
towards Allah (SWT), does good deeds and say "Verily, I am of those who
submit their will to Allah [Surah Fussilaat:33]
18. To call mankind to Allah (SWT) and show the right path to all those who
had gone astray was the only mission and the sole purpose of the life of
Nabi (Sallallaho Alaihi Wassallam).
19. To serve this very purpose, thousands of Ambiya had been deputed
before him. As Allah (SWT) says: And we did not send any Rasul before
you, but that we revealed upon him that verily there is no Allah but Me
and so worship Me [Surah Al-Anbiyya:25]
20. The noble life history of Sayyidina Rasul-ullah (Sallallahu „alayhi wa
sallam) and also those of other Ambiya show one single aim as the sole
mission of their lives: i.e. to believe in One True Allah (SWT) and His
74
 one Divine Personality and His Divine Attributes. This belief is the
essence of the faith of Islam.
21. It was to practice and prove this very faith that man has been sent on this
earth, in other words: I have created the Jinn and Human beings only so
that they live their lives as My slaves [Surah Az- Zaariyaat:56] We
should by now be able to understand the real purpose behind the creation
of man and the way we particularly Muslims should live. We should also
know the true disease from which we suffer and its treatment should
consequently not be difficult. We need to find out how to apply that
treatment and regain our lost strength. If we bear in mind all which has
been discussed so far and as a result act sincerely, the method adopted
will Insha Allah (by the will of Allah (SWT)) prove beneficial and
successful. The proven successful method is described below.
Course of Action
With my very limited knowledge and understanding, I have proposed a scheme
of work and action for the improvement of Muslims and their progress in
Islam. Actually what I have to say is nothing else than a brief outline of the
practical way of life which had been followed by our forefathers and early
Muslims.
1. The first and the foremost thing to do is to change the aim of our life from
material intention and collection of wealth to the work to establish the
supremacy of Allah (SWT) on earth and Islam and this needs to become a
defined objective for ourselves.
2. A sincere effort needs to be made for the enforcement of the commands
and orders of Allah (SWT); to sincerely decide to obey all commands of
Allah (SWT) i.e. to try to practice them in our daily lives and to turn
away from the disobedience of Allah (SWT) in all circumstances. The
fulfillment of this decision must be made the primary objective of our
lives. We can plan and act on this foundation by adopting the following
practical method and procedure.
3. To memorize and correctly recite the Kalimah ‫هلإ ال‬ ‫دمحم هللا‬
‫ هللا لوسر‬And to understand its exact meaning as well as what it
actually suggests. That is to believe, to say, and to act on the faith that
Allah (SWT) is the only Power, the onlv Authority and the Sole
Controller of all things, and it is He alone who is to be worshipped and
obeyed, and it is He alone who grants success or failure in life. Success
75
 will depend on our truly adopting the way of life preached and taught by
Sayyidina Rasul-ullah (Sallallahu „alayhi wa sallam) and our accepting
him as true and last Prophet of Allah (SWT).
4. Having this as a foundation, we then begin to change our own life on the
requirements of the Kalimah.
5. To become punctual and regular in offering our Salaah five times daily.
The performance of this most obligatory duty should be strictly in
accordance with the procedure laid down by Sayyidina Rasul-ullah
(Sallallahu „alayhi wa sallam), to be performed in utmost humility and
devotion.
6. The greatness and superiority of Allah (SWT) must be held supreme in
mind throughout the prayers, whilst maintaining the feelings of our
humbleness and helplessness.
7. In other words, Salaah should be performed as if one was actually being
presented to Allah (SWT) in a manner befitting the Height of His
Greatness and Glory. If the procedure of Salaah is not known, it should be
learnt properly with each of its details committed to memory.
8. To develop attachment of body and soul to the Quran in the following
manner:
9. a) To recite daily a portion of the Quran, however small with highest
respect and reverence for the Holy Scripture along with understanding of
it’s meaning, if possible. If one is unable to understand the meaning, he
may still recite the text with the purpose and hope that his salvation and
progress depends upon it. Simple recitation of the original words and
lines is also a great blessing. If a person is unable to read, he should spend
a litle time daily to learn to recite it (properly).
10. b) To ensure that one's own children as well as those of the
neighbours and friends are taught the Quran and other essential religious
books as a first step in their learning.
11. Some time should be devoted each day to Dhikr Rememberance for
Allah which means concentrating on the Omnipotence, the Greatness, and
the Attributes of Allah (SWT), and to offer Durood [Prayers &
Salutations] for Sayyidina Rasul-ullah (Sallallahu „alayhi wa sallam). In
this connection, guidance should be sought from a Sheikh-e-Tariqat (a
learned and saintly person) who should be carefully selected for his
distinction in piety and his capacity to follow Shariah and Sunnah. He
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 may prescribe certain Wazaif (litanies) to be recited during the times of
Dhikr. In case no such person can be contacted, it is suggested that the
following Wazaif (litanies) may be repeated a hundred times both in the
morning and in the evening: a) Third Kalimah:
‫آل‬ b) Durood
[Prayers & Salutations] for Sayyidina Rasul-ullah (Sallallahu „alayhi wa
sallam) c) Istighfaar (seeking forgiveness of Allah)
12. Every Muslim must be considered as one's real brother and must
always be given affection, sympathy and sincere attention at all times,
particularly when he is in need. The fact that a person professes the faith
of Islam automatically entitles him to brotherly respect and reverence
from all Muslims, who must at all times refrain from causing him any
physical or mental harm.
13. The above practices should be strictly enforced in one's own life
and, at the same time, efforts should be made so that other people may
follow them as well.
14. The only and the best way to achieve this is to devote some time
specifically for learning and inculcating in oneself these fine Islamic
qualities, and also persuading others to make similar efforts.
15. Thus a joint and collective campaign will automatically ensure for
the growth and expansion of Islam in its true form, which is the real and
urgent need of the day. It was exactly this type of work, which every
Prophet of Allah (SWT) had to do as his sole occupation.
16. For the sake of this work, almost all Prophets had to bear untold
miseries and perils. The worthy Companions of Sayyidina Rasul-ullah
(Sallallahu „alayhi wa sallam), as well as many other distinguished
Muslims of the early period of Islam, spent the whole of their lives in
striving hard and struggling for the religion of Islam in this very manner.
Most of them sacrificed their lives in the sacred path of Allah (SWT).
17. It will be our misfortune and enormous loss if we do not devote a
part of our lifetime, however small a period it may be, towards
propagating and perpetuating Islam.
18. We must confess that it is due to our negligence in this vital task
that the Muslim society has reached its present state of low morale and
virtual collapse and, therefore, we must rise and make manifold efforts.

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19. Previously, the very purpose of being a Muslim was to be ready to
sacrifice one's life, honour and wealth for upholding Islam and the
Kalimah. In those days, whoever didn’t aspire to sacrifice his life for the
sake of Islam and the Kalimah was considered to be ignorant and a
useless person.
20. But alas! Today, although we feel proud to be called Muslims, we
remain totally unmoved by the fact that every particle of Islam is being
destroyed one by one before our very eyes, and not a finger is moved to
check this terrible loss.
21. If we realised it only then we could have appreciated that the
propagation of Islam is our real mission in life, and therein is the key to
our very existence as Muslims and also our success, glory and ultimate
salvation.
22. The opposite is also true that by neglecting this important task we
suffer from moral degeneration and social degradation. The only remedy
is that all of us must sincerely repent our lethargic and injurious past and
take immediate steps to revive the act of Tabligh as our major occupation.
It is only then that we can expect the mercy and compassion of Allah
(SWT) to flow, to bring us triumph and happiness both in this life and the
hereafter.
23. This does not mean that we should give up everything else, i.e. our
professions, trades or employment and take entirely to this work. It
actually means that as we devote our whole-hearted attention and time to
other material vocations, in a similar manner we should also attend to this
work.
24. As and when someone finds himself ready to pickup this sacred
task, he should try to contact his friends or such people in his
neighbourhood who may already be engaged in this work and spend a
few hours a week in their company.
25. The next step will be to spend under the guidance of those people,
full three days every month outside in a locality or a village other than
one's own. Later, but as early as possible, to pass one full month, or better
still, forty days annually in some distant area in a similar manner.
26. Lastly, the real requirement in Tabligh is to spend continuously four
months once in the lifetime, in a given place or area. All these periods are
to be spent entirely in the pursuit of learning and propagation of the true
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 faith of Islam and adopting the actual way of life under the sacred code of
Shariah.
27. Thus our efforts will become extensive and ultimately reach every
person, rich and poor, employer and employee, Land-Lord and Peasant,
learned and ignorant, to join hands in this work and become bound in the
ties of true Islam as ordained by Allah (SWT) and Sayyidina Rasul-ullah
(Sallallahu „alayhi wa sallam).
Summary of the Model of Dawah Work of Every
Muslims
A brief outline of the work of Tabligh, its importance and urgent need
have been discussed and it now remains to be seen as to how all this
can guide us and bring us the desired relief and benefits in our times
which are filled with confusion, unrest and conflicts. For this, once
again, we have to seek guidance from the Quran which refers to the
hard work and patience for the faith of Islam as a highly profitable
business and puts it across in the following manner: O you who
believe! Shall I point out to you a trade that will shield you from a
grievous doom? Believe in Allah and His Rasul and perform Jihad in
His way with your wealth and lives. This is best for you, if you
understand. Your Allah will forgive your sins and you shall enter
Jannah, under which ripple (beauteous) streams and stately abodes in
everlasting gardens and this is great success.... And another which you
covet much, i.e. succor from Allah and victory near at hand, and give
glad tidings to those who believe" [Surah As-Saff:10-13] The above
Ayah describes a trade, which, if accepted, promises rescue from all
types of sufferings and punishments. The trade meant is to have a firm
faith in Allah (SWT) and His Rasul and to struggle hard in the path of
Allah (SWT), without avoiding using one's life and wealth. This again
points to the act of Tabligh, which can ensure for us everlasting well
being and happiness. It is this simple work that will bring us great
benefits, such as the forgiveness for all our sins, deliberate mistakes
and shortcomings and high rewards in the Akhirah. So much for the
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success in the next life which really is the greatest joy for a Muslim,
but there is also a clear hint for benefits in this life, too. We shall get
what we like most such as prosperity, divine help and success against
all our adversaries. In other words, Allah (SWT) has demanded two
things from us, first to have firm faith in Him and His Rasul and
secondly to struggle hard in His path, giving if need be, our lives and
all that we possess. In return for this, He has also promised two things
first a beautiful and peaceful house in Jannah with an eternal life and
everlasting happiness and second honour and success in this life. The
first demand on us is that of Imaan. This is exactly what Tabligh is
meant to bring about in us that we should all be gifted with the wealth
of true faith. The second demand is of striving in the path of Allah
(SWT) which actually means Jihad, which may sometimes mean
fighting a war against oppressors and non believers. However, it also
means striving in belief of Allah (SWT) being One and enforcing
Allah (SWT)’s commandments, which is also the ultimate aim of
Tabligh. It should be clear to us that happiness and success in the life
after death is solely dependent on having firm faith in Allah (SWT)
and His Rasul (Sallallaho Alaihi wassallam) and in striving hard in the
path laid down by Him. Similarly, success and prosperity in this life,
also depend entirely on that very faith and on spending all our efforts
in the path of Allah (SWT) When we fulfil these basic requirements,
firstly, of faith in Allah (SWT) and His Rasul (Sallallaho Alaihi
wassallam), and, secondly, of struggling hard in their path, through
these two qualities alone, we can decorate ourselves with high noble
qualities and excellence of character and then can we be fit to receive
the promised Khilafah of Allah (SWT) and His kingdom on earth,
which are bound to come to us as is promised in the Quran: To those
of you who believe and do righteous deeds, Allah promises that He
will certainly give dominance to them in this world as He gave to
those before you, and the religion that has been chosen for them shall
be strengthened for them, and He will thereafter certainly transform
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their fear into tranquility; provided they worship Me and associate
none with Me [Surah An-Noor:55] The above Ayah describes a direct
promise of kingdom, but through Imaan and righteous deeds. This was
actually fulfilled in the days of the Nabi (Sallallaho Alaihi wassallam)
and remained in effect right through the period of the first four caliphs
of Islam who were guided by Allah (SWT) i.e. Sayyidina Abu Bakr
(RA), Sayyidina Umar (RA), Sayydina Uthman (RA) & Sayyidina Ali
(RA). Practically the whole of Arabia had become an Islamic State in
the days of the Nabi (Sallallaho Alaihi wassallam) himself and the rest
of the countries (Muslim countries of today) mostly joined Islam
during the period of the first four Caliphs or immediately after their
time. Later on the promise continued to be fulfilled in favor of a
number of Muslims kings and caliphs and it would still happen if
someone fulfills the conditions, as is clear from another Ayah: Surely
Allah's followers shall dominate [Surah Al-Maida:56] In these pages,
a study of the present situation and a practical solution for improving
it has been given. In fact, the solution is nothing other than the actual
Islamic way of life which belonged to our forefathers and early
Muslims. Conclusion In conclusion, it can be said that there is no way
to gain honour, happiness, peace and rest in this life other than to
adopt and firmly hold on to the work and system of Tabligh, for which
everyone of us must use all our energies and wealth. Hold fast to the
rope of Allah and do not create dissension's [Surah Ale-Imran:103]
Final Appeal This very system has actually been put into practice in
the recent past, in the territory of Mewaat and a few other districts
around Delhi (India). Although the work in that region has not yet
reached the final stages the progress of the local Muslim has been
noticeable. The blessings and benefits of the system of Tabligh are
clearly visible and worth witnessing. If all Muslims collectively
resolve to follow the noble example described above and adopt the
correct system of life, as described in this book, there is every hope
that through this effort, Allah (SWT) may remove all our hardships
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and troubles and we may be able to regain our faith, the power to do
righteous deeds and the resultant honour, greatness and glory in this
life and attain permanent success in the next. The Muslims can then
set an example for the rest of the world to live in peace, rest and
happiness, which is the natural desire of every man on earth. An
attempt has been made to explain as clearly as possible the real
purpose behind the publishing of this book, which is to present the
readers the sketch of a practical way of life which about sixty years
ago, had been started and faithfully followed by Maulana Mohammed
Ilyas (RA). He had in fact devoted all his life for this sacred purpose
and mission. It is up to us, the Muslims of the present time to
understand our obligations towards Islam and fulfil them in our own
interest and that of the coming generations and of mankind at large.
The way is clear and well set. Let us begin the march and fix our
minds on the final goal, which is to earn the pleasure and approval of
Allah (SWT).

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 Maulana Muhammad Saad Kandhalvi (HA)
(Madarsa Kashiful Uloom Basti Hazrat Nizamuddin Rahimullah)

(Taken from preface of Muntakhab Ahadith )

“Such Daee (one who invites towards Islam) need to be

developed, whose desires should be consistent in knowledge,
action, thought, perception, passion, compassion, and the
manner of invitation to Islam following the aspirations of
prophets, particularly Muhammad‫ﷺ‬. Not only should they
posses a strong Iman (Faith) and virtuous deeds, but their inner
inspirations should be on the pattern of prophets. They should
cherish a fervent love of Allah and His fear, and a state of
intimacy with Him. In character and habits, they should adhere
to the Sunnah of the Prophet ‫ﷺ‬. Their love or hatred should
be for the: sake of Allah. The motivating factor behind their
inviting to Islam should be a deep compassion and mercy and
kindness for all mankind. The often repeated Devine principle
for prophets. "Our reward is solely with Allah," should be their
hallmark. They should have no other objective except the
pleasure of Allah.

May Allah help us (Ameen)”

JAZAKALLAH O KHAIR

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This Booklet is Dedicated
To
All slaves of Allah
Working in Different Fields
like
Dawah Taleem Tazkiyya Khidmat
With
Ikhlas (Sincerity of intention)
For
Helping mankind enter
into
Paradise
(Eternal life after death).

(Requesting for Dua for all those who participated in this compiling)

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