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Popular method of Zikr and Ta'allum
(Teaching and Remembrance method for common mass)
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 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 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."
JAZAKALLAH O KHAIR)
