Below is the translation of a very important urdu book
Some Publishers has published it in urdu with Title of
EK
AHMA DEENI DAWAT
URDU BOOK IS ON BELOW LINK.
urdu ڈونلوڈ کے لئے http://abulhasanalinadwi.org/urdu06.html
urdu ڈونلوڈ کے لئے http://abulhasanalinadwi.org/urdu06.html
URDU BOOK IS ON BELOW LINK.
urdu ڈونلوڈ کے لئے http://abulhasanalinadwi.org/urdu06.html
In this book world renowned Scholar Fazilatus Shaykh
Abul Hasan Ali Nadvi Rahmatullah Alaihi
who was also Faisal Award winner has
sketched the
1. Model of the teaching and learning method
adopted by Prophet (S.A.W.) for his companion (Sahaba).
2. That Model is very practical, effective
and superb in result at the same time very easy to follow without
much Resources and Infrastructure.
3. Prophet system has in built mechanism for its
execution and continuity without much help from outside.
4. It explains the
principles Priorities and methodology that made it possible to educate all
section of Muslim Society at a very resource limited time when even printed
books and formal educational institution were not present.
5. It also present a
blueprint to follow this methodology practically with the effective utilization
of formal education system for education of 100% of Population in a three way
chain process as a way ahead for Muslim Ummah.
To the best of our knowledge English translation
of this book is not available so far. Most probably it is its first translation
that still requires further refinement.
As for translation we 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 additional words and Subheadings
has been made for.
This Translation is a team work done by group of
slaves of Allah. Requesting for dua for all those who have contributed in
this Endeavour. There are chances of mistakes in translation. Please Point
out our mistakes for correction in next edition on ittehadummat@gmail.com.
THE BOOK STARTS ...................
The Education and Nurturing of
Muslim Masses
The education and Tarbi’at of Ignorants.
“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)
هُوَ الَّذِي بَعَثَ فِي الأُمِّيِّينَ رَسُولاً مِنْهُم يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمْ الْكِتَابَ وَالْحِكْمَةَ ( الجمعة: 2
هُوَ الَّذِي بَعَثَ فِي الأُمِّيِّينَ رَسُولاً مِنْهُم يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمْ الْكِتَابَ وَالْحِكْمَةَ ( الجمعة: 2
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 socioeconomic disarray. Having no etiquettes and protocol of
a civilised Society. No other words can describe it better than the Holy Quran
وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلاَلٍ
مُبِينٍ ( الجمعة: 2
وَكُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنْ
النَّارِ ( آل عمران103:
While
they were earlier in open error.
You
were at the brink of a pit of Fire
The target of Prophet for these ignorant people.
For these people Prophet was not
having only duty to educate them. His duty was much larger and broader. He had
to make companion live Example of the teaching of Quran and Hadith to guide the
whole world. To make them people of pious character. To make them the caller
for the mankind towards the divine message of Allah to the last messanger. (As
they were the carrier of prophet message.)
As quran has said
يَتْلُو
عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمْ الْكِتَابَ
وَالْحِكْمَةَ ( الجمعة: 2
Who
recites to them His verses, and purifies them, and teaches them the Book and
the wisdom,
In this state of affairs when the
Arab nation was not at all willing or desirous to learn anything, Rather
largely they were not ready even to listen.
What one can think for Possible solutions to educate and
bring Revolution at mass scale among them?
1.
Establishment
of Big Educational institution: Suppose Prophet would have established many big
educational institutions to impart them Knowledge. Although it was an imaginary
situation as the materialistic resources to open even one institution was
difficult as there was only one teacher (Only Prophet) and very few willing
students to cater it.
2.
Suppose
Even if some educational institution would have established and sustained What
would have been the Final result and possible impact on society and nation as a
whole
A.)
As
some of them who were desirous for knowledge may get educated and would have
become the elite of society. And the knowledge and character building would
have restricted to a section of society.
B.)
It would have bring a very limited change on
Society and Arab Nation at mass scale and talk about impact on whole world was
an unimaginable thought.
C.)
This
Result would not have been compatible of prophetic mission of making
-people with live and practicing Example of the noble
teaching of Quran and Hadith
-to make them people of pious qualities and
- Infusing them the required zeal passion and mercy on
mankind
-to act as the inviter for the whole world towards
the divine message of Allah by
reaching nock and corner of the
world.(As Sahaba did finally)
- To keep his mission continuous even after his departure .
Prophet Approach for education and
Nurturing of Arabs was unique, distinctive and awe-inspiring
With the Guidance of Almighty Allah the Prophet
adopted an marvelous and amazing approach. The approach adopted by The beloved prophet
for nurturing the Arabs on the scale of quantitative and Qualitative Result and
long term impact is itself like a maujaza
(Miracle).
Faith before the Knowledge. (Emaan before Ilm) Ilm se pahle Emaan
Based on firm faith (Emaan) and Promises
of Allah 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
the words and commands of Allah) and then learned The Holy Quran. With this
Emaan and passion they bore all the sacrifices to the extant of even of leaving
home. Everyone was keen to learn the required Ilm and the ultimate guidance.
The travel for seeking guidance was
considered Ibadat, the sacrifices were Jihad and death was Shahadat. And those
who has learned something considered it
obligatory to teach others the same.
And those who has learned something
considered it obligatory to teach others the same.
Mutaharrak and Amli Darsgah (Practical and Kinetic (Mobile) seats of learnings.
Right from Beginning Prophet made a
system inculcating the foundation principle as
o
Practice
with Knowledge (Ilm ke saath Amal)
o
Knowledge
based on Practice (Amaal ke saath Ilm)
o
Learning
with teaching (Taleem with TAALLUM)
The speciality of this system
1.
The
whole Islamic society was a practical and kinetic (Mobile) seat of learning
(Madarsa).
2.
In it everyone was seeker for himself (Taalib)
and teacher for other. As he will learn new lessons continuously He will teach
the old lesson to fellows. This was a continuous chain.
The lessons of
this School were not used to be reinforced alone rather by interdependence making lessons firm i.e.
·
By
Trying to memorize others
·
In Process of conveying deen to others
·
To
bear the difficulties in this process with enjoyment.
·
This
teaching used to get imprinted on heart rather than only tongue.
3.
This
teaching used to get imprinted on heart and brain rather than only tongue.
4.
Knowledge
,rectification and Tazkiya of Nafs (Taleem
Islah and Tazkiya e Nafs) was best refined and cemented in meeting
different type of people dealing with them in practical life.
To be precise lets understand that
the lessons of swimming not to taken on dry classes rather in the river of
life.
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 gold.
LIVE PRACTICING MODELS COMPARED TO DRY KNOWLEDGE (Nafoos instead of Naqoosh)
This system was live and Practical
and lessons were learnt during daily household activities, social and business
dealings, during Travelling, and in the field of Jihad. The resource material
of instruction were not books rather the live and kinetic models. (The printed copy of Quran and Hadith
collections were not available). The interdependent contact and touch (Suhbat) of these people gave the
knowledge and practical manners and etiquettes of each occasion. They were not
learning only bookish or philosophical knowledge but practical lesson to
demonstrate the knowledge and exemplify islam in each walk of life.
This system of learning was the same
way as a child learn his mother language with company of their parents and
society.
[Model
of Prophets For propagating deeni Ilm (Knowledge) ]
Teaching deen and knowledge of deen
through company and associate (Suhbat o
Ikhtalat) was the hallmark of all prophet and was special of prophet
Muhammad Sallallahu Alaihi wasallam as his working population was whole world
and for all times to come till Qiyamat.
Prophet was not writing copying from
one book to other not from page to page Rather he was taking from Almighty and
was writing on the heart of people.
By this method lakhs of people can
learn basic knowledge of deen in a short period without much help of monetary
or materialistic means and costly infrastructure.
This system also has lesser degree of
impairment of becoming nonpracticing on Knowledge (Be Amli Be asri) compared to the system of dry bookish knowledge.
Books and Madarsa (Islamic Institutes) are very important and
critical as a Reference
Books have a important status of Meezan (References) and that declares and
demark the line between wrong and right of content.
Abdullah ibne Masood Raziallahu anhu
said
“Those
who are in search of any role model they should make the salaf (Sahaba and
first three generation) as Model as the current time is a trial and no
guarantee on alteration.”
And the biggest source to know and
follow the Salaf are books. But the full benefit of books can be attained by
practical exemplary and company of pious. This company gives the required
capabilities for understanding the Salaf in correct context.
If it is true that the teacher has an
impact on student from within then by mere relying on books as a guide will made
the static impact specially on practice of deen Where as the kinetic and mobile
companionship will bring a dynamic impact Specially in attaining Wisdom (Hikmat
e Amli) contextual understanding (Faham o Baseerat).
Sahaba learned deen through companionship and Service (Suhabat
o Khidmat)
No one should have any doubt about
the efficiency and success of this Method as Shaba learned deen through this
method. Shaba are most distinguished learner and teacher as well till the day
of judgment. They attained the soul and brain of knowledge and the reality of
deen.( (Having Haqeeqat of Deen and Rooh
and Magz of Ilm)
To describe Sahaba distinction there can’t be more deep and true words than
of Abdullah ibne Umar Raziallahu Anhu.
وأَخرج
أبو نُعيم أَيضاً عن عبد الله بن عمر رضي الله عنهما قال: (من كان مُستنّاً
فليستنَّ بمن قد مات، أولئك أَصحاب محمد صلى الله عليه وسلم كانوا خير هذه الأمّة،
أبرَّها قلوباً، وأعمقها علماً، وأقلَّها تكلُّفاً،
“Among
the People Shaba were most right with Heart (Dil ke Sacche) , Deep in Knowledge
(Ilm ke Gahre) and away from artificiality and formality (Takalluf se door)”
Temporary Migration and Travel for seeking Knowledge of deen
(Ilm and deen ke liye Safar o Hijrat)
Apart from the above mentioned qualities
of Prophetic model another important pillar was that muslims were invited and cultivated
on a pattern of temporarily reducing their wordly engagements (Mashaghil ko Arzi taur par Chodna) and
sometimes leaving their places. (For new people and tribes accepting Islam were
going to the prophet city of Madeenah leaving their place).As with their Normal
busy wordly engagement they were not able to spare time for seeking Ilm.
After Hijrat, Madeena was only centre
where Islam was alive and kinetic. That’s why all new Muslims of Arab tribes were
invited to come Madeenah in this environment and to learn deen.
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً فَلَوْلاَ نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ (التوبة: 122
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً فَلَوْلاَ نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ (التوبة: 122
[9:122]
It is
not (necessary) for all the believers to go forth.‗; 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 ).
For learning deen and seeking
knowledge a level of striving, some sacrifice of life and wealth was like a
precondition. It was also a test of them for love of deen and their
keenness.(Muhabbat o Talab sadiq ka Imtahan). They have to partially reduce their
worldly engagements and giving due importance to the engagements of the deen.
To leave their habituated and adapted environment and doing something against
their Nafs (self-worth). And this thing is very easily attained by leaving
home. Native place is a most cherished by all human beings. And leaving home is
very tough on self-worth.
For Hypocrites (Munafeqeen) Quran has
said.
فَلاَ تَتَّخِذُوا مِنْهُمْ
أَوْلِيَاءَ حَتَّى يُهَاجِرُوا فِي سَبِيلِ اللَّهِ
So, do
not take friends from among them unless they migrate in the way of Allah.
(Surah Nisa Ayat No. 89)
This verse of Quran was revealed in
Madeenah and it is known that Hypocrites were mostly in and around Madeenah.
Verse of Chapter Tauba is
وَمِمَّنْ حَوْلَكُمْ مِنْ الأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُوا عَلَى النِّفَاقِ
(Surah Tauba)
And among those Bedouins who are around you there are hypocrites, and among the
people of Madinah as well. They are adamant on hypocrisy. (Surah Tauba)
It is a reality that without
individual striving and and craving (Zatee
jad o jihad aur shakhshi talab) the correct result are difficult. Deen has
a very important status for Allah and desire and keenness (Talab ) is needed to
attain it. Allah has attached Guidance and his blessing (Rahmat) with striving
in his path.
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُوْلَئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَحِيمٌ (البقرة: 218
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُوْلَئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَحِيمٌ (البقرة: 218
[2:218]
As for
those who believed and those who migrated and carried out Jihad in the way of
Allah, they hope for Allah‗s mercy: and Allah is Forgiving, Very-Merciful.
Maulana Ilyas has written in a letter
to a person who was trying to get benefitted only from letters and
communication.
(AJR
BAQADRE MUSHAQQAT) The reward corresponds to striving and the materialistic
application of means cannot be equal to personal striving. It is general rule
that success remain proportional to striving. And without bearing hardship of a
path success is rare (Although exceptions are there)”
In another letter he writes.
“We are so much occupied with
materialism that getting direct benefit from heart to heart has become rare.
And personal striving with blood and perspiration is not generally visible. All
things has come only on tongue and speach.”
In third letter he writes
“Allah in his never changing system
(sunnat) has connected Guidance (Hidayat) with striving .And something gained
without any effort (Talab) and striving may at times create a sense of self
(Self ego). At times it leads to a situation when a person consider that he is
very knowledgeable and stops further. The Scholars has given term for this
situation as AL-ILMUL-HIJABUL-AKBAR (The
knowledge that become Barrier for seeking further knowledge)”
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 forbidding 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 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.
He was so much disapproved 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 even to talk with him and to reply
him.
A
Down Revolution was to consider service of deen as Public work than Personal
work.
A back revolution has happened today (Both
Ideological and Practical). Now striving in the service of deen is not
continuing to be a part of life of a
general Muslim.
Rather these have become a public
work of Ummat e Muslimah and not of individual Muslims. Some special people has
been assigned and engaged for the service of deen. General Muslims got an
excuse and became free from service and striving personally for the sake of
deen.
(1.People give some donations to
Madarsas and for charity work for benefit etc that’s all. This is very good but
it is not satisfactory al all. 2.Muslim ummah in general has no direct personal
active or even emotive involvement in the sevice of deen. 3.Obviously many
Muslims are offering five times prayer and giving Zakat and Hajj but these are
obligatory prayers and not the active service of deen)
The Quran has praised the
Muslims in these words.
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُوْلَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ (التوبة: 71).
[9:71]
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُوْلَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ (التوبة: 71).
[9:71]
The
believers, male and female, are friends to each other. They bid virtue and
forbid vice and establish Salah and pay Zakah and obey Allah and His Messenger.
Those are the ones whom Allah will bless with mercy. Surely, Allah is Powerful,
Wise.
In this Ayat these qualities has been
described with Emaan indicating these are common work for all Muslims
associated with his Emaan and not special work. (Momineen ke umoomi kaam aur Emaan ki Illat hain)
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 this was a
change or deletion of an important act.
Among Sahaba there was no exception
and there was no segregation for the services of deen. (ISTASHNA AUR TAKHSEES).Rather all Muslim was involved in the
service of deen according to his/her capability and competence.
(Among sahaba also people were of
different capabilities with respect to wordly life like rich or poor,farmer
buisenessman labourers etc were there and with respect to deen also more
knowledgeable and less knowledgeable but all Sahab was involved in the service
of deen according to his ability.)
Service of deen was common to all and
no Farmer or businessman or labourer was an exception.
And when some Ansars Shaba Karam
thought of taking some rest from Effort of deen and Jihad for caring their
business and farms. There Point was “Now Alhamdulillah Islam has spreaded and
many supporters and caretakers of Islamic services has come up”
Then Allah sends the Ayat
وَلاَ تُلْقُوا
بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
do not
put yourselves into destruction [2:195]
(Riwayat Abu Ayyub Ansari Raziallahu Anhu in Abu
Dawood tirmizi nasaee)
It is like to keep away themselves from
service of Deen and the propagation of the message of Allah was a self harming
suicidal action.
Second mistaken thought and consequence of general Muslims became devoid
of basic Required knowledge of Islam.
The Solution is in
Service of deen and learning of basic knowledge of
deen along with our daily Engagements.
A dreaded thought got hold that we
can’t do Service and learning of deen along with our daily business and jobs. A
practical change came that Service of deen became an specialized domain. We
started thinking that we are not eligible for Service of deen unless we leave
our worldly engagement of business and job.
Those who could not spare themselves
finally became hopeless. Slowly this class became fulfilled with their worldly
engagement and became further drowned in it .
وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا بِهَا (يونس: 7
are
quite happy with the life of this world and are content with it,
Obviously only few Muslims could do
the full sacrificial of worldly engagement and consequently the learning and
services of deen from general Muslims became specialized and rare. (E.g
Those who educated in Madarsa and started teaching their afterwards sacrificed
everything for deen but those who have not gone in Madarsa/Islamic institutes became
totally free from personal service of deen. Only 5-10% Muslims remained in the
service of deen Rest 90-95% Muslim found no permanent mechanism of service of
deen)
By the passage of time under
influence of Materialism this trend even further increased. The people who were
free for service of deen becoming rare.
We started thinking that the formal
Islamic institutions are only source for learning deen and Islamic nurturing.
This idea brought following impact
· Only those devout, dedicated people
who could spare themselves fully for enrolling in institutions they only could
get the religious education.
· Confined the Islamic Knowledge in
certain percentage of society.
The rest of general muslim mass who
cannot spare exclusive time for religious education
· Remain out of the circle of knowledge
of deen. They are not knowing even the basic knowledge of deen. They also
became hopeless of getting knowledge of deen as they were not ready to learn
deen in religious institution at the cost of their worldly necessities and
ambitions.
This include two
different classes of Muslim Society having same degree of loss with respect to
Knowledge of deen and service of deen.
o
The
poor who can’t spare him as there bread and butter was a necessary issue
o
The
rich were having ambition for becoming elite of Society with temporal education
like doctors, engineers etc.)
· They did not see any alternative to
learn deen and knowledge along with and compatible with their worldly and
temporal education, engagements business, and Jobs.
[This general mass does not include only illiterate of society rather
many of the otherwise elites i.e doctors engineers are at the same level with
respect to Islamic knowledge and nurturing. It is not a coincidence that many
of mine muslim doctors and engineer friends are not know even to read the Holy
Quran. Thanks to Allah some of them has started learning now.]
Although Shaba were having business
farming laborer etc but they also learned deen and did service of deen.
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.
HADITH ………(Masnad Ahmad bin Hanbal
vol3 ) Hazrat Anas bin Malik narrated about Qurra sahaba at the time of Sahaba
…………………
The importance of seeking of
knowledge was so important. 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.They were having a
restlessness about knowing the new knowledge about deen.
BUKHARI HADITH Hazarat
Umar and Ansar neighbor about going
alternatively to Prophet
…………"I
and an Ansari neighbor of mine from Bani Umaiyya bin Zaid who used to live in Awali-al-Medina,
used to visit the Prophet in turn. He used to go one day and I another day.
When I went, I would bring him the news of what had happened that day regarding
the Divine Inspiration and other things, and when he went, he used to do the
same for me.
(Bukhari Bukhari :: Book 7 :: Volume 62 :: Hadith 119)
The
Approach to Implement the Model of Teaching and Learning
1.
Today
it is the prime need of Muslim ummah to revive the teaching and learning
pattern of prophetic era. For the basic Required education of general muslim
mass there is a need to mix and complement the formal system of Islamic teaching
in Madarsa/ Islamic Institution with this system. It is easy and wide ranging
methodology for Muslim Ummah at larger scale Without leaving any section of
Society. Under the supervision of formal Madarsas and educational Institution
there should be some mobile institution ,living guide and reformers, and
speaking manuscript. (Chalti phirti
darsgahein,jeeti jagti khanqahein, bolte chalet saheefe,).They will fill
their bucket of knowledge and will deliver to masses.
2.
The
migration and motivation, movement and striving for deen has to be revived. It
is the fundamental structure of spreading Islamic knowledge and service of prophet
era, That structure has to be replicated and revived.
3.
Effort
should be made that the teaching-learning and service of deen be made integral
part of a Muslim life.
A call and effort should be made that Muslims should
accomplish their worldly engagement under this primary work of Service of deen.
This is the real life underneath the
وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (الذاريات: 56
وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (الذاريات: 56
[51:56]
I did
not create the Jinns and the human beings except for the purpose that they
should worship Me.
And with the enlightenment made by Quran Muslim has been assigned
this task
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (آل عمران: 110
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (آل عمران: 110
[3:110]
You are
the best Ummah ever raised for mankind. You bid the Fair and forbid the Unfair,
and you believe in Allah.
4.
The
Rest time and resources should be efficiently utilized for lawful earning
instead of wasting time in unnecessary Unislamic and unwanted activities. …………………………..Allah
keep friend the Momin who earn his livelihood.
Migration and Motivation will be three way Chain Process
5.
Muslims
should be encouraged for learning Practical deen and to Motivate others. For
this they should be encouraged to go out temporarily in the path of Allah by
leaving engagements for a short period. In this period they should be provided
with a practical religious environment of Sunnah and Shariah. This environment
will make them familiar with a religious life to be adopted. They will go temporarily
to places with small group of fellow Muslims of different Knowledge level. Few
among them will be Scholar and rest will learn Islamic knowledge and Islamic
nurturing through mutual dependence.
6.
(It is for the education of general
muslim mass. 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 worldly education are from elite class but with respect
to knowledge and practice of deen are not a good position. (Professionals,
Doctors engineers all others who are educated but not having Islamic education etc) A viable model for 95 %
Muslims).
7.
This
basic structure of Islamic nurturing and Learning this environment will be
built by accompanying fellows who have gone together. This environment will be
further strengthened by their effort to motivate other people of the locality
where they have gone and stationed. This finally will lead to a chained
Process.
a. Between each member of the group
through a bidirectional process. (In group some will be more knowledgeable and
some less they will learn knowledge and qualities from each other Wa Tawanu Alal birre wattaqwa.
b.
It
will also motivate the people of the area where they have gone to learn deen
and for service of deen.
c.
By
this way it will become a chain and will bring revolution in Whole ummat.
On the above
mentioned strong principles each section of the Muslim is called and encouraged
to temporary leave their busy engagements and to utilize time for teaching and
learning of himself and for other brothers in a religious environment.
In one of his
letters Maulana Ilyas Rahimullah writes.
"We have stopped setting out in batches in the path of Allah for the
sake of deen although it was a fundamental method. The Prophet himself used to
go from place to place and whoever took pledge of Islam, also, began to do the
same, the zeal of Sahaba was awe-inspiring with full dedication. In Mecca, Islam was confined to the
individual plane (individual life), everyone who became a Muslim strove
individually to preach the Faith to others. In Medina, there was a more Social and
collective life. On migrating to Madeena, the Prophet started sending out
batches of Muslims in all directions, and as the Muslims grew in number, they
acquired a dynamic character. To be in a state of movement and active endeavor
in the path of Faith (deen) was the thing that mattered. When it ceased, the
Caliphate too, came to an end."
What should be the objective and task during this migration
and Motivation.
“The real preaching is of two things, and the rest all Usools consists
only of giving it a definite shape.
1.
One
of these things is related to the apparent skeleton of work i.e. revival of the
practice of Sahaba travelling in batches from place to place and from country
to country for the propagation of the Guidance brought by the Prophet Muhammad
Sallallahu Alaihi wasallam,
2.
While
the second one denotes the Revival of Islamic sentiments (Jazbat) i.e. Giving
rise, once again, to the practice of laying down one's life at the command of
Allah, as has been set forth in the Quran:
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا (النساء: 65
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا (النساء: 65
So,
never by your Lord! Never shall they become believers, unless they make you the
judge in the disputes that arise between them, then find no discomfort in their
hearts against what you have decided, and surrender to it in total submission.
[4:65]
To follow the all the commands of faith and Action by Allah and the way
of Hazrat Muhammad sallallahu Alaihi Wasallam
وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ
لِيَعْبُدُونِ (الذاريات: 56
I did
not create the Jinns and the human beings except for the purpose that they should worship Me. [51:56]
The Priority themes to be undertaken in the whole programme
To strive
for all the deen brought by the sacred Prophet in proportion, to their
importance.
(In this system of migration and
motivation we have to strive for Whole deen i.e all commands of Allah and sunnah
path of HAZARAT Muhammad sallallahu
Alaihi wasallam, priority of matters will be in proportion to their importance
in deen. To start with the most basic things have to be taken care of first.)
1. The
Preaching and Strengthening of Faith (Emaan) Kalima (Lailaha Illallah Muhammadur Rasulullah). As unfortunately, we are
getting unacquainted with even the Kalima, its preaching should receive
paramount attention, which, in truth, lies in the affirmation of the Tawheed
and supermacy of Allah, i. e., our sole ambition should be to lay down our
lives at the behest of Allah commands.
2. Establishing
Salat with Concentration & Devotion
and Progress in Quality of Ihsan. To perform Salah
with full concentration & devotion like Rasulullah (Saw) & Sahabah used
to perfor To develop the quality of living our life outside of Salah the way we
are in Salah (ex: When in Salah we are in complete obedience to Allah,
similarly to live our life in the same fashion).
3. Acquiring Knowledge and Rememberance
to Allah (Ilm& Zikr)
To
learn the basics of deen because it is Fardh upon all male and female
Muslims.To develop the quality of knowing what Allah wants from us at each and
every moment.To be able to differentiate what is halal and what is haram. To
develop the quality of awareness of Allah.To Recite Quran pak, Sunnah Dua, and
Zikr of Allah Living our life in a state of awareness and not being neglectful.
To engage, in morning
and evening and in some part of the night, in gaining the knowledge of Faith
and remembrance of God.
4.
Fulfilling Rights of all Creation and
Respect for Believers (Ikram e Muslim and
Huququl Ibad) To train oneself in good moral and social behavior to fulfill
the duties to Allah and to give the rights for all humans and other creations also.
Our Manners should be excellent with others. It is one of the key factors for
the spread of Islam. We should pardon other. We have to develop the
quality of knowing the value of a Muslim and have honor for him/her.We also
have to create a desire to curtail our luxury fulfill other’s needs. Sahaba
were having Ethar means they were in need but still helped other From us at
least it is expected to help other with curtailing our extras and luxary and a
minimum to give the obligatory rights that is on us.
5.
Correction of intention, i. e.,We have to
develop the quality of Ikhlas doing everything for the sake of Allah. To seek
Allah pleasure and betterment of life in the Hereafter through carrying out the
Commands of Allah with reliance in the
promises made by Allah on each Command." There should not be any motive of
name and fame. The return in any form (even for Praise) should not be expected
seek from any one. We should always strive and should do all action of deen for
the pleasure of Allah Taala and his Prophet sallallahu Alaihi Wasallam.
6.
Dawat e Illah (and Sparing time for
sake of Allah) We are the ummah of Rasulullah (Saw). Rasulullah (saw) is the
last prophet and no more prophets to come. So it is our responsibility to
remind one another and do the efforts of deen. Allah gave us health, wealth
& time. We have to utilize these and go in the Path of Allah to learn the
efforts of deen. We should strive in the path of Allah to make our emaan and
action strong , to learn deen and to propagate deen among fellow Human beings.
This is very small sacrifice compared to the great cause of Juhad fiddeen. This is also very
effective way to pay gratitude (Shukr)
over the precious assets of Islam.
This effort and movement to learn deen for ourself and to
convey the message of Allah to others , and to bear difficulty of this path, to
leave vanity, and self pride is actually a very small step for the actual
effort of deen as Compared to What Sahaba did). Without any small sacrifice the
great asset of real Islam (Nemat e Uzama)
and deen is difficult to attain. This is also the easiest way to pay gratitude
over the precious assets of Islam.
“Compared to the asset of Islam even
thousand of lifes are not worthy. The essence of Effort of Prophet and Shaba
was on burning heart and blood for the worth of Islam (Sozish e Jigar and Khoon deeda) . With respect to their effort our
small sacrifice has no comparison. But Allah taala is so generous that he will
do appreciation of our small effort (zarra
nawazi) Insha Allah. Allah can also bless out of rule. There are promises
for people of later period (Period away from prophet time). And we are very
weak and Allah Rule لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا
[2:286]Allah does not obligate anyone
beyond his capacity.
These all are giving much hope from
Allah”. (Letter of Maulana Ilyas)
Maulana Ilyas wrote to one of his disciple who suffered some illness
(Fever) in the travel for effort of deen in these words.
“I wish I should congratulate you
that in this 14th hundred Hijri the travel for the purpose of deen became apparent
reason for your illness.
Hal Antee Illa
Isbahun Dameeta
Wa Fi
sabilillahi Ma Laqeeta
Translation: You are a small finger that
has got some injury. How great is this that it has afflicted in the path of
Allah)
(Maulana Abul Hasan has written in
footnote that it is a Portion of Hadith as book reference has not been given we
are requestion the reader to inform the reference on mail ID.
On
factual scale this fever is not more than that as thousands of people all over
the world suffer daily from fever you also became one of them.
"In
the era when lives are being laid down even for bread you got fever as a result
of striving in the path of Faith is otherwise a simple thing.
But…………
your fever makes a distinction among all
as it has happened in the priceless programme of effort of deen that is intended
to open the door of Guidance (Hidayat)
from Allah. If this practice of striving for the cause of deen becomes
common in ummat and if this path of learning and teaching get established even
at the cost of life and blood this will help those section of ummat e
Muhammadia saw, Who are otherwise not able to spare time for teaching and
learning of deen because of their wordly schedule. And by this the methodology
of teaching and learning for these busy people will be revived.”
Reliance
only on seeker of knowledge (Taleebeen
par inhesar) A noteworthy difference in the teaching and learning
system of today compared to the era of Salafus Salehin (early generation of
Muslims) has taken place.
Present system
of Islamic education is good enough for those who are keen of knowledge and
Islamic guidance. (Talibeen)
But… there are
many Muslims who are not eager for Islamic knowledge. Even they don’t have the
feeling of need of Islamic guidance for them and for their generations to come.
They are deep engorged in their busy worldly engagements.
There
is no established system of education and teaching –learning for these Muslims.
Our existing system practically by and large has turned around the face from
these people.
There
is a need of conveying/propagation (Tableegh
) among these Muslims for Desire of deen.(Talab
for deen).This exactly the prophets Alaihissalam used to do. At the time of
prophet’s arrival no body used to be their seeker or ready to welcome him
Rather they were negligent and apathic to learn anything from them.
But
with their untiring effort prophet used to develop seekers among them. Among
apathic and non desirous mass development of keenness and desire to learn is
fundamental nature of Dawat o Tabligh of prophet.
Imam Gazali has
explained it at lenth in his Ahyaul Uloom.
“If
a person does not know about what he is doing is sinful, it is obligatory on
Aalim (Knowledgeable) to warn him. The methodology to do it is “Every Knowledgeable
should take responsibility of one village or mohallah or a area around a mosque
or a gathering.
He
will teach them Islam and should tell them what is good and what is bad for
them. What is the cause of excellence and what is the cause of dreadful
results.
Knowledgeable
persons should never wait that people will reach to him Rather he should reach
to common mass as Ulemas is descendent of Prophets. And prophet has not left
the people on their ignorance, waiting that they will approach Rather Prophet
himself used to go to the common mass.
They
used to call them in social gatherings, and used to go to the door to door. They
used to be specific even at personal level for the guidance of particular
person. Searching them and to convince them for guidance.
As
the sufferers of the heart disease do not know their illness. Similarly if you
have some wound on your face you will not able to see unless you have a mirror
or someone else should point out it. It is obligatory on part of Rulers and
Scholars and those who are Administrating religious affairs that they should
appoint Allah fearing Ulemas in each village to teach them their religion as
every person has born as illiterate. And all have to be taught and teaching and
preaching is essential for them.
The
world is full of sick people (sick of
soul). Inside the earth there are dead and above the earth sick of soul and
heart. And sickness of soul is more dangerous than sickness of Body.”
The Quote of
Imam Ghazali Rahimullah ends.
The Preaching of
Desire and Needfulness (Talab o Ihsas ki
Tabligh)
At
present the most important thing to preach among Muslims is for quest of
knoeldge, desire for deen and needfulness. There is an urgent need to develop
1.
The
feeling of being Muslim (the submitter to the will of Allah) among Muslims.
2.
The
sentiment that deen is important to be learned. And deen does not come in life
without learning.
3.
The
importance of deen is no less than our wordly engagements on any parameter.
If Muslim Ummah
able to develop these feelings rest of the stages for learning and to practice
deen will be covered very easily.
At
present the acute and most prevalent problem is no desire or craving for deen.
Many have mistakenly understood that already they are already having sufficient
Eaman as they are Muslims. So they have involved in other engagements. Although
even there is a need to strengthen Eaman.
Whatever
religious zeal, religious advancements was seen during past centuries was
actually a result of effort of Prophets S.A.W., Shaba, Salaf, early generations
of Muslims, and elites of Muslims i.e. Ulemas Scholars all through the ages.
This
capital of Islamic sentiment is being utilized and by and large further
augmentation and increase in this capital has ceased.
There
is an urgent need to strengthen this capital of keenness and desire of deen.
Whatever
students are getting into Religious education (at
most of the places not more than 5-10%), and Muslims are going to mosque (Alas at many places hardly 10-20% Muslims are going
to mosque)
is the result of remaing desire about deen.
The
day this capital of sentiment will end may Allah not do so Madarsas Khanqah and
Mosques will have a deserted look. (May Allah save us). At many places the
danger is already knocking at the door by different means and it is increasing.
Need of
increasing this capital of Islamic Sentiments. To wake Non Desirous in Crores
at least lakhs are required.
There
is need of augmentation and strengthening for the desire and keenness among
general muslim mass.
No
one should be relaxed that Madrsas
Islamic universities, Khanqah are
running and at least 10-20 % people are coming to mosques. Even sea will dry
one day if there is continuous output without any input.
(Our
personal observation At least in Indian subcontinent. if you see closely mainly
those who have insufficient resources to take modern education are going into
Religious Madarsas.Although exceptions are there.)
The
preaching of Kalima, its meaning, commands and demand is actually the preaching
make muslims desirous and keen for Islam. This Kalima is demanding from us to
follow all the commands of Allah and path of Hazrat Muhammad sallallahu alaihi
wasallam.
And task cannot
be done by one or two people.
To make wakeful
the crores (this book was written in 1944 Now it has reached
billion) lakhs are
required.
Those
who are non desirous are in crores so those who have a duty to awake them
should be at least in lakhs
Attention
towards weaker section of Society
In
this era of Muslim degeneration the poor and weaker section of Muslim society
has been left over for different reason.
But
they have a special quality that rich people are generally lagging. These
people residing in small houses, the poors, sitting on the floor have not
exposed to the drawbacks/bad effect of materialism and wealth. They still
preserve some of the qualities of early generation of Muslims like simplicity
and hard working nature.
Maulana
Ilyas writes
“Those
who are considered as poor are still having the simplicity of the prophet era
and residing in this world as nobody is giving value to them.
Badaal Islamu
Ghareeban Wa Saya oodu Ghareeban
Many
of these Muslims residing in remote villages has been out of Islamic knowledge
and guidance for decades. And many of them has reached to a level of name sake
muslim and some have even left the Islamic fold in some areas.
In Sahih Bukhari
Hazrat Umar testament/will to his successor has following sentence.
“I make
wasiat to my successor to be specially attentive and careful towards the people
residing in rural areas and remote villages. They are fountain of Islam and
real face of Arab (Having Qualities of Nation).
So
in this movement of migration and motivation special attention should be paid
to them also.
Our
heart should have pain towards the religious condition of illiterate people of
villages and remote areas.
“If
you ponder with a true heart you will realize that those who are negligent to
obligatory Prayers and duties are under the threat of wrath of Allah. It is
duty of every Muslim to realize this impending danger. If people continue their
way and die in the same without any repentance and correction this is akin to a
permanent loss in this woeld and life after death.”
Imam Gazali
Rahimullah writes in Ahya Ul Uloomudden explaining the situation of 12th
century of Muslims. He is explaining the situation and also suggesting the possible
remedy.
(Arabic
text from Ahyaul uloom 2nd
Volume from Book of Amar bil Maroof Nahi
Anil Munkar)
(Unfortunately
todays condition of muslims has further deteriorated compared to 12 th century)
“Majority
of the Muslims in cities are not knowing about deen not even the proper knowledge
about Salat (Namaz). What to talk about
villages and remote areas. Everyone knows that no one is knowledgeable from
womb of mother. It is an obligation on knowledgeable to to teach the ignorant. And it in not necessary that the teacher
must be Scholar in formal way. (Having great knowledge) (Islahi Aalim hona zaroori Nahin)
Rather those who
have learnt one topic of deen he is knowledgeable for that particular topic.
Those
educated Muslim who are really worried and vigilant about condition of Muslims
and Islam, this teaching preaching to ignorant Muslims the basic deen (e.g
Faith, obligatory Prayers etc) is among most important matter.
This
engagement is so important and precious that he will not have time to become
master of the superfine detail of each and every aspect of knowledge that come
across rarely. Knowing all the fine details of all religious issue is a Farz e Kafaya
(Certain scholar must be for this) and not obligatory on every muslim. And Farz
e Ain (Obligatory duty on all individuals) is superior for common muslim than
Farza Kfaya”
Eeman and Ehtasab (Faith and Perception Accountability)
What
these terms denote, briefly, is that one performed an act with fullest faith in
Allah as the Supreme Being, the Knower and Creator of all things, and in
confident Expectation of the reward and recompense promised on it.
It
is stated in the Traditions:
حدثنا
علي بن عبد الله، حدثنا سفيان، قال حفظناه وإنما حفظ من الزهري عن أبي سلمة
عن أبي هريرة ـ رضى الله عنه ـ عن النبي صلى الله عليه وسلم قال " من صام رمضان
إيمانا واحتسابا غفر له ما تقدم من ذنبه، ومن قام ليلة القدر إيمانا واحتسابا غفر
له ما تقدم من ذنبه ". تابعه سليمان بن كثير عن الزهري.
"Whoever
will keep the fasts of Ramzan with Iman and Ihtisab, all his previous sins will
be forgiven." (Bukhari)
"Whoever
will keep vigil during Shab-i-Qadr (The Night of Power) with Iman and
Ihtisab, all his previous sins will be forgiven." (Bukhari)
Emaan encompass faith on all things sent by Allah. Emaan emphasize on
the supremacy of Allah as the granters of reward of action with firm believe
that he has the power to put any worth and excellence in any action. And his
heart should have firm believe that this information brought by the prophet
Muhammad that such act will have such reward is true beyond any slightest
degree of doubt. (Wasooq aur Yaqeen).
Ihtasab
means these promises of Allah should be bear in mind and should be perceptible
while doing the Amaal (action). His heart and mind should be pleased about this
reward and Promise of Allah.
And
action should be under the sphere of ambition to acquire and get hold of it.
These
eeman and Ihtasab is the Soul of action and they actually put the required
weight and power in actions (Aamal).
In
the Hadith of Bukhari this Emaan and Ihtasab has been explained with further clarity.
It is related by
Abdullah bin Amr bin el-Aas that the Apostle of God said: "There are forty
things, the foremost among which is that a person gave his goat to someone to
help himself with its milk and to return it (when it became dry). Whoever will
do any of these things in the hope of earning the Divine reward and with faith
in and affirmation of the promise of the Lord on it, the Lord will let him
enter Paradise."
(Bukhari)
It
is crystal clear from life of Sahaba that on these two account of Eeman and Ihtasab they were most distinguish. And these two actually
increased the weight and power of the Sahaba deeds (Aamaal).
It
is possible that in some action quantitatively the people of later generations
may compete Sahaba or even may increase but in weight and power they cannot
compete them. With the noble companionship of our beloved prophet these quality
Eeman and Ihtasab became their Brand
Quality.
That’s
why Salafus Salehin scholars of Faith
say that the the incomparability of Sahaba
is not because of quantitative action but because of weight of their Sawab (Incentive).
Hazrat
Imam Hasan Basri Rahimullah has said
By
Allah Shaba were not doing much Nafil Salat and Saum but there was a thing that
was buried in their heart.” Most Probably
it was Eeman and Ihtasab.
Maulana
Ilyas has understood this point very well. And his whole Movement of migration
and motivation is actually circling around this. He writes in a letter
“The essence of Faith lies in Iman
and Ihtisab. These are distinctly mentioned in respect, of many act.
To ponder over the commandments relating to them, and, through it, to
strengthen the awareness of the glory of the Lord and belief in the worldly and
heavenly rewards and benefits promised on those deeds—that is the the inner
understanding (Batin) of deen"
At
another time he says
"Deeds,
by themselves, do not possess any value. Value is produced in them as a result
of attachment to Allah through compliance with His command. The real worth and
value of the deeds will, as such, depend on the extent of control over the
cause of this attachment and it will be proportionate to the willingness of the
heart and strength of the conviction with which these are performed.''
In
reality deeds are not the objective Rather compliance with Allah command with
full reverence and taking it as a means to be closer to Allah is the goal.
Realizing the importance of will and command of Allah and to devout in it is
the target.
In
one of his letter Maulana writes.
"We
should observe all the duties of worship and remembrance of Allah with a full
regard,faith and keeping eyes for the rules and proprieties and a complete
reliance upon the promises made on them by Allah. It is a great thing to
persuade ourselves to believe in those promises of Allah. Since it is related
to the heart, it occupies the place of the heart in the design of worship, and
spirituality is related to it."
With
this element of Eeman and Ihtasab one can make his life precious. Even the
Engagement of the worldly life, his daily routines and all these can become
worship with the quality of correction of intention and remembrance of Allah
promises.In the words of Maulana Ilyas.
“Allah
has inculcated and bounded these with the firm belief and attachment of Kalima
and to offer Salat with Khushu and Khuzuu (concentration
aand devotion). These are two important chapters to reach on Ikhlas and
Ihtasab. FATUL BOUTA MIN ……………To engage in it will lead to the goal more easily
compare to route of Nawafil. The high way route to achieve is through
compliance on Faraez (Obligatory duties from Allah) the route through Nawafil
is not that standard”
In
the last to last century in Indian Subcontinent Hazrat Syed Ahmad Shaheed
Rahimullah (-1831) has revived this methodology on the name of Tareeq e Muhammadi. Once he said that we
call the people to do all action with an correct intention e.g. Marriage with a
good intention, similarly business, farming, jobs, and even in sleep, taking
food, having cloths etc.
Inviting
the mankind to the way our lord, and striving of this path, bearing
difficulties of this path is one of the best means to achieve Eemaan, Ihtasab and Ikhlas. And this
striving for the deen of Allah is the soul of Imaan and Ihtasab.
Maulana
writes in one of his letter
“The
propagation of Kalima of Allah and his Wahi
(Divine message) and its efforts should be should only be for pleasing Allah
with recognizing Allah as only doer and master (Maula). This effort should be accompanied with the intention of
Tausha e Akhirat. (preparation of life after death) . The special endorsement
of Allah is destined with this. And this VERSE ULAEKA YARJUNA RAHMATULLAH……..is
not the only witness rather hundreds of Ayats are also there.”
"Striving
for the glory of the Word of Allah and the propagation of the
Revelation
should solely be done in the spirit of compliance with His Will and for winning
His good pleasure and with the belief that it was going to be a provision for
the Hereafter. The favor promised by the Lord is related to such a life alone,
as is borne out by thousands of verses of the Quran like, Lo! Those who
believe, and those who emigrate (for the sake of God) and strive in the
way of Allah, these have
hope
of Allah's mercy. Allah is Forgiving, Merciful. (II: 218).
It
is essential for Eeman o Ihtasab that
there should be minimum consideration on formalities, official procedures and
not keeping eyes on the Result and quantity of people accepting the invitation.
Rather it should be for the purpose of Obedience of Allah, pleasing Allah with
the realization of greatness of Allah and being fearful to his address and
order.
Maulana
writes in a letter.
“Only
on the order of Allah and having full trust on Allah to put your all effort
without much dependence on your experiences is the foundation of religion. As
you will start and progress Allah will show the path and will enlighten you.
And the benefit will be visible marked and apparent also. But when all will be visible
and apparent the weight of effort with respect to Ajar o Sawab (incentive by Allah) will decrease. The example of Ghazwa of Badar (Battle of Badr) is very
clear. There are more sacrifices after Badar but their reward is lesser
compared to Badar and before it.
Second
example is of Fateh Mecca (Makkah
victory). It is clear in Surah Hadeed
وَمَا لَكُمْ أَلاَّ تُنْفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالأَرْضِ لاَ يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ أُوْلَئِكَ أَعْظَمُ دَرَجَةً مِنْ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (الحديد: 10)
وَمَا لَكُمْ أَلاَّ تُنْفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالأَرْضِ لاَ يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ أُوْلَئِكَ أَعْظَمُ دَرَجَةً مِنْ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (الحديد: 10)
[57:10]
And
what is wrong with you that you should not spend in the way of Allah, while to Allah
belongs the inheritance of the heavens and the earth? Those who spent before
the Conquest (of Makkah) and fought are not at par (with others). Those are
much greater in rank than those who spent later and fought, though Allah has
promised the good (reward) for each. Allah is well aware of what you do.
Those
who are not aware of Full authority and power of Allah even if they do some
Endeavour for deen always keep eyes on their resources and abilities. And rule
from Allah is ………..Ana indazzanne abdi Bi
(Trans: Whatever good hope and expectation you will have with Allah. Allah
will bless that.)
We
the simpleton (Person lacking common sense) always have expectation
proportional to our ability and effort and by this way decrease the benefit
bestow and grant of Almighty Allah.
The
actual way is to put your effort and strive with best of your ability and leave
the final result with Allah keeping in mind his mercy La UZEEU AJRAL MUHSINEEN…………… and his limitless power.
As
far as putting your ability and resources are concerned it should be with full
vigor so much so that people may call you jununi
(over-enthusiastic/crazy).
In
this path If you will consider yourself as worthless it is actually your
survival and this will give you a delightful feeling. But people practicing all
above are rare.”
If
we start engaging our self in reviving this Sunnat (path) and keep on praying
to Allah then there is no chance of any denial from Rahmat (mercy/kindness) of
Allah .
(Maulana
write a urdu couplet.)
USKE ILTAF TO
HAIN AAM SHAHEEDI SAB PAR
TUJH SE KIYA ZID
THI AGAR TU KISI QABIL HOTA
“His
compassion was for all and everyone without any exclusion.
There
was no hostility from his side against you provided you would have been of any
ability.”
In
the period of going in the path of Allah (Temprory migration) to certain localities. You should not be nervous
about the guidance (Hidayat) of addressee of Dawah.
Actually
guidance (Hidayat) Allah has kept in his hand. Daee (invitor/striving person in
the path) should keep him free from fear that his effort and services is
becoming waste as no one is gaining hidayat or the right path.(Visible results
are not there).
For
Daee (striving in the path of Allah) the target should be the pleasure of
Allah, keeping his heart filled with greatness of Allah, and preserving
intention of his sacrifice. Rememberance of Allah and of life after death is also
the important avenue to keep busy.
This
is not easy talk for making intention for ourselves.“As apperant direction of
Dawah (invitation) looks towards addressee. So it is not an easy task to keep
intention and effort on ourselves.”
In
words od Maulan Ilyas
“The
knowledgeable person is distinguished from less knowledgeable, But the
obligation from Allah is also more on him. So as going to an ignorant is
important similarly turning to Allah is also very important.
Invitor should
realise for himself (His Nafs) that
1.
This effort of calling towards Allah is an important mean to please Allah.
2.
The death is certain and ultimately the death will end all sort of misery and
difficulties whatsoever comes in the path)
3.
He should really realize the truth of ADDALLU
ALALKHAIRE KAFA ELAIHI (Trans: Caller to any good is like he has done that
good) .He should believe that whatever good (Khair) has come up or to come in
person to whom Dawat has been given, the caller will also have a share in
reward (Without affecting the Reward of the doer).
These
all are actually Fikr (Reflection).
And
foremost and above all these reward is RIZWANUMMINALLAHE
AKBAR. Firm believe should be on it.
And
all above matter should be in continuous consideration of oneself.”
Enthusiasm and
Passion
One
Person wrote to Maulana that he does work but not getting enthusiasm and
passion (Walawala/Jazba).Maulana
replied it in his letter as follows.
“You
the respected, has written about lack of enthusiasm instinctual urge and inner
impulse for effort of deen, actually I am having Rashk (very delighted with aspiring for same for myself) on it. It
is a quality of Momin that he should be under the weight of Allah greatness and
his order so much so that this should suppress the instinct. Instinct and
impulse develop from natural character (Tabiat)
if these happen it will have a component of Nafs
. If the effort of deen will be under attachment of Allah order and greatness
then it is Hubbe Imaani (Excellence
of Faith).
This
instinct if develop spontaneously it is good and gift from Allah but it should
not be the primary thing, and the former is more stable situation (Under the
former things will be permanent compared to self instinct that may have impermanent
effect)”
Islah and Tarbiat e Nafs (Reformation and Self correction)
There
are some basic essence of the movement for the effort of deen like
1.
This movement is one of the best means to
attain Tazkiyya, Ihsan, Manners, correction of self ego,
2.
Ikram
for Momin, kindness and mercy on all creation of Allah. Respect for elder love
for younger. There is a practice of all this in this work.
3.
The
first requirement is to see your own fault and to search goodness in others.
4.
If
you see something bad in others you should not expose it.
5.
If
you see something good it should be appreciated and encouraged and should get
benefitted.
6.
To
have intention to get benefit from other Muslims.
Maulana
Ilyas writes in one letter.
“Everyone
has some qualities and some Shortcomings. It cannot happen that a person is
devoid of all qualities or having all shortcomings.
If
we could develop a system to appreciate and encourage the good and don’t expose
bad of fellow Muslims, Many of our Fitnas and problems will be solved and
thousands of goodness may come from these brothers. But actual situation is
just reverse of it. Allah will also treat in the same way as one is treating to
fellow mankind.
It
is required to consider our self as deficient and with full of shortcoming from
heart. But Spread the commands of Allah and Prophet message among mass with the
intention that other than me there are slaves of Allah of noble quality and
character. These people of good character cold be attached to deen and its
effort with my little effort. And whatever good they will do through the
promise of Allah ADDAE ELALKHAIRE KAFA ELAIHI
(Trans: Caller to any good is like he has done that good) consequently I
will also get rewarded.”
Criticism of others and
Conflict
1. Criticism
and conflict is not permissible in this path, instead of adverse comment and
mere criticism the best way is to do effort for attaching to the reverse of that
particular fault. Exchanging the bad with its good counterpart.
2. In
Dawah Stress should be given on Base of Deen in which there is no dispute.
3. The
superficial issues and difference of opinion of scholars should not be touched by
general public. They should be directly
handled by pious Ulemas.
4. If
people are not listening or paying attention there is no need of being furious.
5. We
should be ready to accept excuse made by general Muslims within the limit of
Shariah. If observing any weakness of fellow muslim, make some explanation for
his weakness within limit of shariah.
6. If
people are not understanding/responding positively don’t blame them Rather make
yourself responsible that you could not teach them properly in nice manner.
7. Those
who are already involved in some constructive work obviously it is difficult
for them to spare time for this general teaching and learning and Dawah work
concentrating on common mass. So don’t blame them Rather convince yourself that
if people in worldly engagement are not sparing for deen then those who are
already in some kind of religious work how they will be easily spare time for
this mass movement.
8. After
all these sincere effort for the sake of Allah,always you should keep eyes on
your mistakes, shortcomings, accepting fault with humility and doing Istaghfar from Allah
“For
every doer of noble work the last thing is to accept own mistakes, shortcoming
with humility and to do istighfar on
it. This is the quality of slave of Allah. This is also the right of Allah on
us that after doing all out effort we should end it with seeking his
forgiveness, accepting our shortcomings. These things actually the gateway of
acceptance from Allah and fulfill Allah criteria for endorsement back up and
promotion.
To be closure of Allah
by fulfilling the Faraiz (Obligatory commands of Allah)
In
Hadith Qudsi in Bukhari Shareef Allah says
In a Hadith the Prophet
(PBUH) said:
"..my
servant does not come closer to Me with anything more dear to Me than that
which I made obligatory upon him. My servant keeps coming closer to Me with
more volunteer deeds, until I love him. When I love him, I become His ear by
which he hears, his eyes by which he sees, his hand by which he holds and his
foot by which he walks. If he asks Me any thing I shall give him. If he seeks
My protection I shall grant him My protection… "(Al-Bukhari 6021)
Sahaba
attained the closeness of Allah and purification of heart by doing most the Faraiz. They attained
Reformation (Islah) spiritual divine
advancement of inner heart (Batini),
in Migration Motivation, Jihad, Dawah o Tabligh, Propagation of Islam other
than the direct Suhabat of Prophet
(S.A.W.). They attained it by being consistent, with sacrifices and bearing
difficulties for the sake of Allah in all these.
To
be closer to Allah by fulfilling obligatory commands of Allah is an open
highway. This highway has no curves, up and down rather very clear wide and
straight. One can gain much by doing these things in simple and consistent way.
As
period passed this easy system of prophetic time became faint. People became
more inclined on specialized things formalities came into play. The generalized
system in which each muslim can take part and can contribute became weak.
But
this pathway has never been closed. It is open and always in Muslim Ummat the
scholars have called for it. The Great and pious Scholars have always tried for
it. They always has considered Propagation of Islam, implementation of Sunnah
and establishment Shariah as the brightest path for seeking closeness to Allah.
Shaykh Ahmad Sarhindi Mujaddid
Alfasani Rahimullah (The
great Scholar who strived to save Islam in India in the backdrop of Mughal
Emperor Akbar. ideas and Policies) writes in one of his
letter.
“This
zaeef (weak person) is writing his inner heart and desire that for a long time I
remained engaged in Academic and scholarly research and whatever was destined
has been accomplished by the blessing and Taufeeq
of Allah. Now the only wish and craving is to revive and establish (Ahya of Sunnat ) any of the sunnats of
beloved Prophet.”
He writes in another letter
“The
most important and biggest good is propagation of Deen (Shariat) and to revive and establish any of the command of Allah.
Especially in a situation where the signs of Islam is becoming faint. Even to
spend crores cannot compete the revival and establishment of any command of
Allah. As to establish the command is the foremost work of prophet and it is
like to follow their footstep and to do their work. And prophets are the best
of all creations of Allah and the best of all good works (Kar e Khair) Allah has assigned to the Prophets. Spending crores
is even available to non believer”
Addressing Khan e Azam he writes
“The
ongoing period is like, in which small actions will be also accounted big. As
at the time of impending defeat those army men who do something with courage
are admired much as compared to the time of peace. As Ashab e Kahaf has been
mentioned with Hijrat No other work of them is so prominent but this Hijrat has
made them glorious.
Again
he repeats the quotes of Hazrat Ubaidullah Ahrar Rahimullah
“If I do Peeri Mureedi (Sheikh-disciple connection for
special person specific reformation of disciple by specific recitations and
zikr) then
no other Peer (Shaykh who guides specific
reformation) will get the disciples. But I have another duty to accomplish, that
is to revive and establish Shariat (Command of Allah and
Sunnah of Muhammad sallallahu Alaihi wasallam), to preserve the principles and
practice of deen. So he regularly used to meet the kings and officers to
convince them for establishment of Shariah and Sunnah. And by this way helping to
rivive and establish the commands of Allah and sunnah of Prophet at all levels
and all section of Society.
A blind is about to
fall in the well
“One
person is doing Dhikr of Allah (some
non obligatory recitation). Suddenly a blind comes and there is a well in front
of him. If he takes steps he will fell into the well. Now the question is which
act is better whether to continue Recitation or to save the blind.
The
clear answer is to save the blind is better than continuing recitation. Allah
is not in need of his Dhik but that
blind a slave of Allah is in need of help. To remove the harm inflicting him is
must. It becomes more important as to save such person is also a permanent
command of Allah. And this saving is also a kind of Dhikr of Allah (Remembrance) as he is fulfilling one of his commands.
In
continuance with his recitation he will fulfill one Haqq/Right of Allah. But in saving he is fulfilling (two Haqq)
two rights of Allah. One is of Allah’s salve and another one is of Allah
himself.
There
is an strong possibility that continuance of recitation at that time may be
unwanted or even regrettable. As there are many occasions where not to do is
better than to do. (e.g Not to keep fast on the day of Eid and Ayyam e Tashreeq
(Four day of Zilhijja) is better than
keeping Fast and similarly not doing Salat
in Makrooh time is better than doing
it.
There
is a fault that came with passage of time that the meaning and understanding of
dhikr (Rememberance of Allah) became very narrow. It was largely
meant as verbal remembrance of Allah on tongue. But actually Dhikr meaning is very broad.
Mujaddid Alfasani Rahimullah who
was a great scholar of Islamic sciences (Muhaqqiq
o Aarif of Hukm e Sharia) writes.
“It
is to be understood that dhikr is the
name of removing the forgetfulness of Allah. It will be a composite of many
means. To recite Kalima La ilaha illallah
, or Allah Allah many times is one of
these means but not the only means as normally understood. In Reality the
fulfilling of the commands of Allah at any point of time and to keep oneself
away from Forbidden are all comes under Remembrance of Allah.
Keeping
Allah command and way of prophet in all walk of life i.e. Even buying and
selling, Nikah etc will become Dhikr. it
is so because Someone is doing these actions under ambit of Shariah only because he is remembering his Lord, his power and his
command. And he wants to please Allah by doing things in a shariah way.
Teaching and Learning
of deen for masses.
For
the Taleem O Taallum the teaching and
learning of deen, Propagation of Islam, teaching of Faraiz and Arkan of Islam to
ignorant are crucial important work. Sacrifices of life and wealth ,Migration
and Motivation and striving for these cause are the actions of highest degree.
And if it is done with Emaan o Ihtasab
it will become a fine composite of many Ibadaats
and dhikr. And those who will step
forward with courage will come under this verse.
التَّائِبُونَ
الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ
الآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنْ الْمُنكَرِ وَالْحَافِظُونَ
لِحُدُودِ اللَّهِ وَبَشِّرْ الْمُؤْمِنِينَ (التوبة: 112
(They are) those who repent, those who worship, those who praise (Allah), those who journey (in Allah‗s way), those who bow in Ruku=, those who prostrate in sajdah, those who bid the Fair and forbid the Unfair and those who preserve the limits prescribed by Allah. And give the good news to the believers. [9:112]
The
supremacy of these actions over the Nawafil
is obvious. To be closer to Allah by Faraez
is above than to be closer to Allah with Nawafil.
“People Without effort in deen
cannot reach to the level of those with effort. And those who are doing effort
on Nawafi cannot reach to the level of those who are doing effort of Faraez.
Those who will be in the similar engagements and work as of Prophets and sahaba
they are at top.
I am surprised that why we are not giving due importance to the effort
of revival of deen its propagation and
teaching and learning and revival of sunnah.” (Letter
of Maulana Ilyas)
So
if effort of deen is done under certain condition (among those some has been
mentioned above) then many good result will come up easily in society at large
scale.
“Because of many reason,Tabligh
work is an easy means to achieve
closeness to Allah. If a seeker realize and take advantage from
these avenue he may be very closer to Allah..If the people become ready for
sacrifice for deen it will bring amazing results. And it is not a difficult
task as we are already sacrificing for so many temporal causes that is not of
much worth. (Letters of Maulana Ilyas).
The
importance of Nawafil (Voluntary prayer)
is actually completion of Faraiz (Obligation)
and they make Faraiz glorious. If Faraiz are neglected then Nawafil will be worthless. At the cost
of neglect of Faraiz these will become a mere custom and at times show off. And
show-off in action actually bring darkness. This all finally bring a sense of
self worthiness and has nothing to do with closer to Allah.
It
is well known from Ahadith that
Neglect of Amar Bil Maroof and Nahi Anil Munkar
bring the Azaab (anger) of Allah and
wean off the effect of even Dua.
Nu'man ibn Bashir Radiyallahu 'anhuma
narrates that Rasullullah Sallallahu 'alaihi wasallam said: (Bukhari)
The
example of the person abiding by Allah's orders and restrictions and the one
who is not, is like those who drew lots for their position in a ship. Some of
them settled in the upper part and others in the lower. When those who were in
the lower part needed water, they had to pass by those (with water) who were on
the upper part. So they said: Let us make a hole in our part of the ship and
save troubling those who are above us. So, if the people in the upper part let
them do what they intended, they would all perish. And if they stopped them
with their hands, they would be saved and all would be saved. (Bukhari)
Hadith
of Tirmizhi is.
Hudhaifah
ibn Yaman Radiyallahu 'anhu narrates that Nabi Sallallahu 'alaihi wasallam
said:
By Him,
in Whose Hand is my life, undoubtedly you must enjoin what is good and forbid
what is evil or else Allah will certainty send upon you' a Punishment; then you
will supplicate to him and He will not accept it. (Tirmidhi)
And
further how our Dua will be accepted? And How the help of Allah will will come?
As
“In
the Juma Khutbah on the day of Juma the special day of Dua acceptance everyone
has given Dua for helper of deen and has cursed the non helper of deen.
Allahummansur dina muhammadin
sallallahu alaihe wasallama wajalna minhum
wakhzul man khazala dina muhammadin
sallallahu alaihe wasallama wala taj'alna minhum
O Allah, assist those who assist the cause of
deen of Muhammad S.A.W and make us among them.
And Don’t
help those who neglect the deen of Muhammad S.A.W. and don’t make us among
them,
The meaning of Khazlal is not to do against Rather not
to help and to just leave neglected. After leaving the deen of Allah neglected
how can we ask help from Allah”
Without doing effort for the
deen of Allah from best of our capabilities there is no other way to avert the
wrath of Allah and his anger.
The rejuvenation of the
effort of Deen is directly linked with the blessing of Allah and the effort of
deen and sacrifice is actually like averter of the fire of the anger of Allah.
Similarly the involvement in
the effort of deen is the means to bring Allah Nusrat and help.
فَلَنْ تَجِدَ لِسُنَّةِ
اللَّهِ تَبْدِيلاً وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَحْوِيلاً (فاطر: 43
So you
will never find in Allah’s practice any change, and you will never find in Allah’s practice any diversion.
This is the solution of
sufferings and problems of the muslim ummah. The well wishers of the ummah are
much worried from the pathetic condition of ummah and they are seeing further
dangers in the time to come. But my conscience has a firm believe that if they
involve actively themselves in the movement of the effort of deen with
attention and wasooq then it will be
on the promise of ……..MAN KANA LILLAHI
KANALLAHU LAHU
If we will do this surely
The Almighty Allah will turn his favour for our survival dignity welfare
ascendance and supremacy. In Khutba e Masoore There is
Innaddunia Khuliqat Lakum wa innakum khuliqtum
lilakhirah. So as the khuliqtum lilakhirah will
be fulfilled Allah will reciprocate with Innaddunia
Khuliqat Lakum.
One live and Practical example
Mewat
is live example of this system of teaching learning and propagation. This area
is situated in the east of Indian capital delhi.(In the state of Hariyana it is
spreaded in two three district). An moderate
estimation of population is 30-40 Lakhs. They were actually Rajput
Tribe. There is no historical record explaining who these mmewti tribe became
muslim. Although close to capital it was largely neglected both by government
and Muslims of India as well. They were almost totally illiterate. A large
number was indulged in all types of immoral and even criminal activities.
They
were largely neglected by Muslims. There was no effort for their religious
education, Reminder propagation or any kind of reformation. From inside also
they were not having any Madarsa/Religious institutions. They were having very
feeble relation with Islam. Even their name were not like Muslims. The only
asset they were having was the affirmation that they are Muslims. The
polysthetic believe (Mushrikana Aqaid o Aamal0,
and ritual were common and deep seated. The Polysthetic believe and practices
were custom. For each section of their tribe there was a spiritual god they
used to call him as (KHEDA DEWAT) in
polytheism word Dew is used for Assistant God of lesser capabilities than the
main God)
They were not even aware from words
of Kalima or the posture of Salat. Even If you travel for miles you may not
find a Muslims known to basic Islamic Rulings.
What was the means for
Reformation and revolution at large scale?
First
Natural Solution comes in mind to open small and big religious institutes.
Suppose
even if we get the required money to build a network of Religious institutes?
But who will come to Madarsa when they are not at all concerned about deen. The
older will not be ready to leave there Business and Farming for sake of deen.
And as they were not having any importance of deen it was impossible for them
to send their children and youngsters for Religious education.
It
was not only theoretical negation Rather it was experimented practically in
Mewat. Religious Institutions (Madaris o Makatib) were opened in
Mewat. Some of them got Islamic Education. But the students who were coming out
of institutes used to mix with the society. They were not at all useful for any
revolution. At times it was even difficult for them to maintain their religious
identity. There was a sea of Ignorance and darkness. Even those who were good
for themselves were like 1 kg Ice cube in the 100 litre of boiling water. The
education and reformation of few people cannot bring a major revolution in the
society at large.
What was the next Step?
To
reform them same method was copied that was in force in early Islamic era.
Instead of pushing something from outside they were engaged among themselves. A
general pattern of teaching and learning was started. They were accepting that
they are Muslim by their tongue. This acceptance was capitalized.
They
were convinced
1. That
learning deen is very important and critical. And deen is more important than
any other requirement.
2. And
deen cannot come until you give some time from your busy schedule.
3. And have to sacrifice short period at regular
intervals to be in Religious environment to learn knowledge and practice of
deen.
4. First
set of demand and programme were made for them to remind each other i.e Reminder of Basics of deen (Kalima Salat) while being at home.(Books
of Ahadith and Stories of Sahaba stressing Virtues Fazail and importance of
Emaan Salat, Saum, Islamic Manners, Charity, Respect of and rights of Makhlooq,
Importance of knowledge and Dhikr of
Allah, Sincerity of Intention were told)
5. The second Demand from them was that for a
period of four month they should leave their native to learn deen.
6. They
were made small groups of 10-15 to go to places away from there native for
short period and in every Jamaat there were one or more learned people (Muallim) who taught them basics of deen
Memorization of quran Basic Tajweed and other Faraez of Salat etc and sunnat of
daily life e.g eating sleeping .
7. A
programme of teaching and learning was made to keep engage them. They are
taught and same they will teach to others. A continuous interdependent chain
was established.
8. They
came from different near and far places so the places where they went also took
special interest in their programme as a guest learner and reminder.
9. The
people of other places also realized the importance of deen by seeing sacrifice
for the sake of deen.
10.
By this method a large number of people
of all section got the basic Islamic knowledge and Practice.
11.
As everyone was actively involved in
this multidirectional process through interdependance so it helped them to
learn deen practically and to adopt deen
in their daily life.
12.
The stories of Sahaba were told from
Fazael books that give passion for deen and
excellent lesson on steadfastness on deen, the eagerness of learning and
Sacrifices for deen. (The lesson starts from prophet hardship at famous Journey
of Taif. These stories give
unimaginable effect. )
13.
One Journey of this type becomes a
turning point in the life. Those who complete it nicely become distinct in
qualities manner and passion (Jazaba).
14.
As they leave there Family and
engagement for learning deen this sacrifice always remain infront of their
eyes.
15.
This
is one of the reasons , that’s why they
attain something so fast that would have been difficult to attain if they are at
rest at home.
16.
With the contact of people with
different temperament and background in journey and Tabligh,Some of the Rare
qualities like facing Hardship, striving of the path , Patience, Tawazoo, Tahamul,Khidmat also comes in the
path and makes it composite and more than a dry knowledge.(Obviously different
people will attain the different level depending on there inherent makeup).
EYE WITNESS ACCOUNT AND
IMPRESSIONS
To understand this Programme in a
better way and to give some first hand glimpse the write visited first time in
January 1940 (Zeeqada 1358). I met different people of Mewat who has gone in
path and noted down their impression feeling and intuition.(Mushahidat O Tassurat.).
First
Account
“After
Asr time our vehicle reached Gud Gaon
Jama Mosque.(A TOWN IN MEWAT AREA). We were pleased to know that
A Jamaat (Group of people for the above mentioned programme) has just reached
there. Listening our arrival news some of them came upto our vehicle our
luggage was taken out. They met us and did Hand shake Musafha with love and
affection.
We
entered Jama Mosque and the scene that I saw can never forget, and its pleasure
still getting in my heart.
There
were about thirty brothers sitting in circle comprising people of different
age. Two boys of thirteen and sixteen years, and elders as old as sixty years
were there. And many in between.
Everyone
was having very few article one bed sheet,one cotton blanket etc. it was there
eighth day after leaving their native villages. At start they took some dry
food for journey and some was left for home.
Thirty
people of Jamaat were subdivided into three groups to go on three different
routes of Gud Gaon town. Every ten brothers there was a responsible (Ameer).
My
colleague respected Patwar Sb addressed these Jamaat and said “You should be
grately thankful to Allah that he accepted you for this noble path. This path
of Tabligh is actually the path of Prophet. Allah has opened his blessing on
you and has opened this path that has been dead for a time being. Allah is
rejuvenating this path on your Hand.
Then
he asked the Ameer of Jamaat to tell remarks of his last weak in Jamaat. One
Jamaat Ameer stood and plainly described it as follows.
“Last
Friday there was Nuh Jalsa (Religious gathering). We departed from there. We
arrived village chandeni and did effort on them called villagers for prayers,
We corrected their Kalima and persuaded them for sparing some time locally for
conveying the same to nearby villagers.
Then
we took the tribal leader of one village to another, In village Basaee we
persuded the locals. We passed and spent night in hills. All of us slept on
rocks of the hill. There was no food for the morning breakfast we did Sabr and
everyone was patient.
Then
we proceeded to another village known as Piyaka. We persuaded many towards
Mosque, corrected their Kalima, convinced them to start local effort of
Tabligh. We also requested them to prepare Jamaat to go locally in nearby
villages and to go Uttar Pardesh area also. Some brother made some excuses we said
if the deen of Allah is not alive we will also be dead. This impressed them
much.
We
reached Pudhiaini and did effort there to bring back muslims towards deen. Then
we went Chahalka there we did effort we also went in the service of a local Pious Scholar.
Then
we proceeded to Raeseena village, we went to the fields of Farmers and
persuaded them for prayer, they had to take bath then they offered Zuhar Salat
(Alhamdulillah). In the meantime we did their remaining field work of
irrigation.
A second Jamaat Ameer
narrated following routine of his Jamaat and this is more or less common
Routine of Jamaat.
“We
normally get up at 4 oclock morning, By the taufeeq of Allah we pray Tahajjud.
Then till Fajr Slat we do some recitation or dhikr. After the Fajr salat we do
learning and Recitation of the Holly Quran. Then our Muallim teaches us basic
lessons. They teach us Salat, and basic Fiqh for related with Routine matters.
Then
they read from books and we listen to it. Generally Hikayat Sahaba (Stories of
Sahaba) and Fatuhussham is read. Before Salat we do Gusht (Meeting local
muslims and calling then to prayer). After the Maghrib Prayer we do dhikr. At
some places where the farmers return late from the field we talk with them
after Isha Prayer.
About the Usool and
Propagation Method what different people has said I am reproducing it here.
“Our
intention is that we have come in Jamaat for our own Islah (correction and
reformation) and for others. We are in need of our own Islah. How can we do
Islah of others. The Deen Islam is of Allah. It is his will to take work of his
deen from whom he wants. What is our status?(Nothing at all) We are not having
much knowledge or etiquettes. If Allah takes his work from us it is his
blessing. We have a firm a believe that even if Makhlooq (people) does not
listen the Khaliq (Allah) listen”
It
has been constantly Reminded and emphasized to us that we have to respect all
the Muslims. To do conveying (Tableegh) becoming soft and polite thinking
ourself as of little less important. (Narmi
and Tawazu). W have been asked to bear all types of Hardship and adverse
responses.”
When
we reach near destined village we first pray to Allah to save the villagers
from our Shar and to save us from their Shar. We pray to give benefit from the
good of us to the villagers and from good of villagers to us.
We
pray to Allah to assimilate in them whatever good we are going to tell them.
After reaching Mosque if it is not Makrooh time we recite two rikats Salat.
Then we go out for conveying and pursuance (Tableegh).”
Zeeqadah
1360 (November 1941) There was a big Ijtema in Nooh Town of Gud Gaon district.With a rough estimate
15-20 Thousands people gathered there. In this Ijtema there were many poor who
have come from 30-40 km on foot (having no money for journey.). This Jalsa (Urdu word commonly used for a
gathering under a pandal with talk by different scholars) was more than a
Jalsa. Rather it was more a Kinetic and live Reformative place.
It
was having Prayer (Ibadat dhikr)
punctuality of Salat with aspiration of even Nawafil (Non obligatory prayer),
Caring for his duty, Servicing of others specially of Ulema, and live example
of Islamic etiquettes, Tawazuu
Simplicity Sadgi was visible.
It was an effective
demonstration of Islamic way of Life.
After
returning from Ijtema The writer of these line has expressed his impression in
An Nadva magazine.(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 to visit the centre of the Movement. I am
ending this book on those lines.
“To
all the elite and scholars of Ummat who have cognition and understanding of
deen and have become fed up with the downward trend of Ummah. Also for those
who consider the Prophetic way is only way for success and are in pain and
remorseful with the irreligiousness of Ummah.
I
sincerely request them to visit Basti Hazrat Nizamuddin Delhi India and meet
Maulana Ilyas1 (This article was written in Maulana Ilyas life time.
Now he ahs died but by grace of Allah the effort is going on).
They
should spend some time with them and to seen the effort practically. They
should see the structure of effort and get first hand information.
I am surprised that people take out time to visit the remains of
forts and ruined palaces of the kings, and left over Domes etc. But there are
only few to visit and observe the live sample of the early generations of
Muslims and kinetic and live demonstration of Islam. In reality Maasart is a big barrier”
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