The Book of Islamic Aqeedah, Aqeedatut Tahawiya Complete and Accepted Book on Islamic Faith

( Article is part of Aqeedah Education Programme )

There are many Muslims who have little knowledge of Islamic Aqeedah. Faith is most important aspect of a Muslim Life and all of us should know and believe it from heart.

So this article is part of Aqeedah education Programme .All the Chapters are being given on following links

Aqeedah Education Article

 PART  1         PART 2            PART 3

Book on Islamic Aqeedah

THE DETAIL ISLAMIC AQEEDAH (ISLAMIC CREED) FROM Aqeedatut Tahawi by

IImam of Hadith Abu Ja'far Ahmad ibn Muhammad At-Tahaawee.(R.A)

As we came to know that there are only two sources of Islamic Aqeedah

• The Holy Quran and
• Sahih Ahadith.

         So obviously the Books on Islamic Aqeedah are The Holy Quran and all the Sahih Ahadith.

Now the question arises What is the need of an separate Aqeedah Book by any Scholar?

The Holy Quran has been sent to the Prophet Muhammad Sallallahu Alaihi Wasallam by Allah in the period of 23 years according to the need of time, The Holy Quran is not arranged topic wise e.g Aqeedah Chapter, Jurisprudence Chapter, Chapter on Social issue, Economic issues or on manners. Almost same is the case of Ahadith collection although the major books of Hadith has chapters but still not very finely defined.

         So for having comprehensive knowledge on Aqeedah it has to be collected from Quran and authentic ahadith and has to be compiled.

To fulfil this requirement of general Muslims the Scholars compiled book on Aqeedah of Islam and has made the work of Muslims easy. There are many books from Slafus Salehin Scholars Imams on Aqeedah.

Muslim should have a comprehensive knowledge of Aqeedah. To fulfill this requirement I have chosen to present Aqeedatutahawia with its English translation.

I have chosen the book of Aqeedatutahawiah written by Imam of Hadith Abu Ja'far Ahmad ibn Muhammad At-Tahaawee, (843 or 853 AD Born- 935 A.D. Died In Hijri 239-321Hijri) because of following reason.

1.   Aqeedatutahawia is an scholary and complete collection and explanation of Quranic Ayats and Ahadiths that are related to muslim beliefs/Aqeedah. 

2.   Tahawi's "Doctrine" (al-`Aqida), very comprehensive and basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. It is considered a source book by all Ahle Sunnat Wal Jamaat scholars. There is consensus among all the leading Islamic scholar including the Muhaddethin and authoritative Scholars of four School of Jurisprudence on the doctrines enumerated in this work, which are entirely derived from the undisputed primary sources of Religion, the Holy Qur'an and the authentic Hadith.

3.   Aqeedah Tahawiyyah is written for students and has been/is part of education curriculum and is one of the perfect book on Aqeedah.

4.   As Aqeedah is derived from Quran and Hadith so it is very important, and it has been written by an undisputed scholar and Imam of Hadith Abu Ja'far Ahmad ibn Muhammad At-Tahaawee, (843 or 853 to 935).

5.   He was the great scholar of Hadith ,has been described in these words by other greats of Islamic History.
Al-Dhahabi said in his Major History of Islam:

"He (Imam Tahawi) was the Faqeeh, the Muhaddith, the Haafidh, one of the elite personalities, and he was reliable, trustworthy, knowledgeable of fiqh and intelligent."

Hafith Ibn Kathir said in Al Bidayah wa al-Nihayah:

"He was one of the reliable, trustworthy and brilliant scholars of Hadeeth (Haafidh)."

6.   He has not only explained but has also described the limit of explanation at appropriate place and has refrained and warned the muslims not to indulge in those detail that has not been considered important by Hazrat Muhammad Sallallahu Alaihi wasallam and Sahaba Karam Raziallahu Anhu and Salafus Salehin scholars and Imams  of earlier generation of muslims. And it is a fact that many of the muslims including some scholars have forgotten.

7.   This book is accepted by the scholars of Ahl al-Sunna wa al-Jama`a (sunni) of four school of Jurisprudence  (Hanfi,Shafai,Maliki,Hanbali) and contemprory Scholars  including Grand Mufti of Saudi Arab Shaykh Abd al-Aziz ibn Abd Allah ibn Baaz (R.A.).

The quotation of the entire text of Tahawi's "Doctrine," which is considered as the doctrine of Ahl al-Sunna wa al-Jama`a, will be of benefit to the Muslims (May Allah help us) . 

(This English translation along with arabic text is from http://www.central-mosque.com  with  thanks.)

THE DETAIL AQEEDAH (ISLAMIC CREED) FROM Aqeedatut Tahawi by

IImam of Hadith Abu Ja'far Ahmad ibn Muhammad At-Tahaawee.(R.A)

TAHAWI'S STATEMENT OF ISLAMIC DOCTRINE (AL-`AQIDA AL-TAHAWIYYA):

بسم الله الرحمن الرحيم

In the Name of Allah, the Merciful, the Compassionate Praise be to Allah, Lord of all the worlds.

.

The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said:

This is a presentation of the beliefs of Ahl al-Sunna wa al-Jama`a, according to the school of the jurists of this religion, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of the worlds.

نَقُولُ في تَوْحيدِ اللَّهِ مُعْتَقِدينَ، بـِتَوْفيقِ

We say about Allah's unity, believing by Allah's help that:

إِنَّ اللَّهَ تَعالى وَاحِدٌ لا شَرِيكَ لَهُ،

1. Allah is One, without any partners.

وَلا شَيْءَ مِثْلُهُ،

2. There is nothing like Him.

وَلا شَيْءَ يُعْجِزُهُ،

3. There is nothing that can overwhelm Him.

وَلا إِلهَ غَيْرُهُ،

4. There is no god other than Him.

قَدِيْمٌ بـِلا ابْتِدَاءٍ، دَائِمٌ بـِلا انْتِهَاءٍ،

5. He is the Eternal without a beginning and enduring without end.

لا يَفْنَى وَلا يَبـِيدُ،

6. He will never perish or come to an end.

وَلا يَكُونُ إِلا مَا يُرِيدُ،

7. Nothing happens except what He wills.

لا تَبْلُغُهُ الأَوْهامُ، وَلا تُدْرِكُهُ الأَفْهامُ،

8. No imagination can conceive of Him and no understanding can comprehend Him.

وَلا تُشْبـِهُهُ الأَنامُ

9. He is different from any created being.

حَيٌّ لا يَمُوتُ، قَيُّومٌ لا يَنامُ،

10. He is living and never dies and is eternally active and never sleeps.

خَالِقٌ بـِلا حَاجَةٍ، رَازِقٌ لَهُمْ بـِلا مُؤْنَةٍ،

11. He creates without His being in need to do so and provides for His creation without any effort.

مُمِيتٌ بـِلا مَخَافَةٍ، بَاعِثٌ بـِلا مَشَقَّةٍ.

12. He causes death with no fear and restores to life without difficulty.

مَازالَ بـِصِفَاتِهِ قَدِيماً قَبْلَ خَلْقِهِ. لَمْ يَزْدَدْ بـِكَوْنِهِمْ شَيْئاً لَمْ يَكُنْ قَبْلَهُمْ مِنْ صِفَاتِهِ، وَكَما كَانَ بـِصِفَاتِهِ أَزَلِيَّاً كَذلِكَ لا يَزَالُ عَلَيْهَا أَبَدِيَّاً.

13. He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time.

لَيْسَ مُنْذُ خَلَقَ الخَلْقَ اسْتَفَادَ اسْمَ الخَالِقِ، وَلا بـِإِحْدَاثِهِ البَرِيَّةَ اسْتَفَادَ اسْمَ البارِي

14. It was not only after the act of creation that He could be described as "the Creator" nor was it only by the act of origination that He could he described as "the Originator."

لَهُ مَعْنى الرُّبوبـِيَّةِ وَلا مَرْبوبٌ، وَمَعْنى الخَالِقِيَّةِ وَلا مَخْلوقٌ،

15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.

وَكَمَا أَنَّهُ مُحْيِـي المَوْتَى بَعْدَما أَحْيَاهُمْ، اسْتَحَقَّ هَذا الاسْمَ قَبْلَ إِحْيائِهِمْ، كَذلِكَ اسْتَحَقَّ اسْمَ الخَالِقِ قَبْلَ إِنْشَائِهِمْ،

16. In the same way that He is the "Bringer to life of the dead," after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of "Creator" before He has created them.

ذلِكَ بـِأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ، وَكُلُّ شَيْءٍ إِلَيْهِ فَقِيرٌ، وَكُلُّ أَمْرٍ عَلَيْهِ يَسيرٌ، لا يَحْتَاجُ إِلَى شَيْءٍ

لـــَيْسَ كَمِثـــْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ

17. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything. "There is nothing like Him and He is the Hearer, the Seer." (al-Shura 42:11)

خَلَقَ الخَلْقَ بـِعِلْمِهِ،

18. He created creation with His knowledge.

وَقَدَّرَ لَهُمْ أَقْداراً،

19. He appointed destinies for those He created.

وَضَرَبَ لَهُمْ آجالاً،

20. He allotted to them fixed life spans.

لَمْ يَخْفَ عَلَيْهِ شَيْءٌ مِنْ أَفْعَالِهِمْ قَبْلَ أَنْ خَلَقَهُمْ، وَعَلِمَ مَا هُمْ عَامِلُونَ قَبْلَ أَنْ يَخْلُقَهُمْ،

All inclusive Common Method of Ilm o Zikr English Book by Abul Hasan Ali Nadvi

All Inclusive Method

of 
Ilm (learning) and Zikr

Shaykh Abul Hasan Ali Nadvi (R.A.)

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Common Method of Learniag Islamic Knowledge and Zikr

Translation Of Shaykh Nadvi’s Urdu Article

(Zikr o Taleem ka Umoomi Tareeq)

"...........I am saying this on the authority of the Hadees:

 'One who does not show mercy, will not be shown mercy... ' ,

So  on the people of knowledge lies a greater responsibility, and they are the ones who are to face added accountability. Since they are more near to Allah. Delivering and transferring knowledge to those who have reached the boundary of unbelief is the completion of the objective of knowledge, and is our duty. Whereas delivering and transferring knowledge to the ignorant Muslims is the treatment of this disease." 

DAWAH MANHAJ OF PROPHET & SALAF:Tablighi Jamaat on the Scale of Principles & Practice

DAWAH MANHAJ PRINCIPLES

METHODOLOGY

IN

THE HOLY QURAN

AND MESSANGER LIFE

(A Message-Carrying Nation and the Principles of its Invitation)

  

Written BY

The celebrated biographer of Prophet Sallallahu Alaihi Wasallam (Book Seeratun Nabi )  Great Islamic Scholar of last century founder of Darul Musannefin

FAZILATUZ SHEIKH ALLAMA SYED SULAIMAN NADVI (R.A.)

·    Muslims Are Message Carrying Nation & Requirement Of Dawah

·    Responsibility Of Dawah And Tabligh Work

·    Principles Of Prophets Dawah In Quran and Prophet Life.

·    Qualities of Daee (Dawah Worker).

·    Resemblance Of Dawah methodology To Prophet Dawah Is Key To Success

*************************************

 In the name of Allah, the All-Merciful, the Compassionate. Praise belongs to Allah, Lord of the Worlds. May He send His peace and blessings upon our Prophet Muhammad, the Truthful and Trustworthy, and upon his Family, Companions, and all those who excel in following them until the Day of Reckoning.

DAWAH TALEEM O TAZKIYAH BOOK BY Shaykh al-Hadith Fazlur Rahman Azmi

 Dawah Talim Tazkiyah

 by

 Shaykh al-Hadith Fazlur Rahman Azmi

For downloading the Book click on this Link

http://www.youblisher.com/pdf/567506

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Dawah in Islam An Important Obligation backbone of body of Islam

Excerpts from Syed Suleman Nadvi (rahmatullah alaihe) book A Message-Carrying Nation and the Principles of its Invitation   

..............The Importance of Dawat o Tableegh :

 A wisely-planned [system of] da'wat and tableegh, amr bil ma'roof, and nahi a'nil munkar is the backbone of the entire body of Islam. 

It is da'wat on which depends the foundation, strength, expansion and success of Islam. I believe that, in these days, da'wat is more needed than it was needed in any time in the past; and in contrast with converting the non- Muslims to Islamic Faith, this is more important to make Muslims Muslim, i.e., making effort on those who are Muslims in name or by nationality so that they become true and dutiful Muslims. 

In the light of the present-day religious state of Muslims, 

it becomes the duty of every Muslim to raise the call of the Holy Qur'an: 

O you who hove attained to faith! Holdfast unto uour belief in Allah and His Messenger Sallallahu Alaihi Wasallam),... [Quran , 4:36] 

with all force and potentials. This demands that we go about from city to city, village to village, and from door to door, persuading those who are Muslims in name to become true Muslims- by faith and by practice. 

And in this path, that amount of dedicated hardwork, consistent effort, courage and tolerance should be invested which the worldly people are employing for gaining worldly honour and authority. That is, that dedication to the cause which inspires such an insurmountable power in the people that they get willing to sacrifice their most prized possessions- even their own lives- and pledge to remove any obstruction that might possibly hinder the progress of their mission. To promote the cause of da'wat, we should use all means: invite peoples' attention towards it, utilise honest efforts, and in fact invest all our life and possessions- and try to take a step forward in this field in a way or the other. And for achieving this objective, we should inspire in our self that restlessness without which neither any work, worldly or spiritual, has ever been completed in past and nor will get completed in future. If you want to see the examples of the men of determination of the field of da'wat in this age, please start reading the actual book (to which this essay is the

introduction).

With regards from one who is aware of his humble knowledge.

Taken from Syed Suleman Nadvi (rahmatullah alaihe) book

A Message-Carrying Nation and the Principles of its Invitation   

FULL BOOK DOWNLOD ON THIS LINK

http://archive.org/details/DawahManhajPrinciplesMethodologyInTheHolyQuranAndMessangerLifeBy

Dawah Training Course Best Approach to do Dawah work along with teaching and learning

The Approach to Implement the Model of Teaching and Learning

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

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

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

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

         [51:56]

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

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

[3:110]

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

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

Migration and Motivation will be three way Chain Process

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

6.     (It is for the education of general muslim mass. 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."

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

Ummat e Muslima in need of Such Daee Invitor caller to Islam Maulana Saad

Maulana Muhammad Saad Kandhalvi (HA)

(Madarsa Kashiful Uloom Basti Hazrat Nizamuddin Rahimullah)

(Taken from  preface of Muntakhab Ahadith )

UMMAT IS IN NEED OF SUCH DAEE (iNVITOR TO ISLAM)......

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

M Ilyas views on ummat revival,gaining Allah help and blessing for believers(Muslim) Success here and life hereafter

"Why are Muslims not granted rulership and leadership in the world?

Maulana ILYAS replied: "When we do not fulfill the commandments of Allah and refrain from the forbidden in our personal lives over which we have full control and there is no obstacle or compulsion, then how is it possible that we be entrusted with the governing of this world. 

It is only through the decision of Allah that the believers may be granted government on the earth so that they may seek His pleasure and establish His laws in this world. 

Now, when we are not doing this in the sphere of our own choice (in our individual lives), how can it be expected, when tomorrow we are given the reins of government. we shall do so?

Jannah (Paradise) is the reward of rights,  

one must forgo ones' rights and comforts for the sake of Allah and bear difficulties in order to fulfill the rights of others (which also include the rights of Allah). The reward for this is Jannah.



The real zikr (remembrance) Of Allah 
is that in whichever condition, place or activity a person finds himself in, he should be aware of and fulfill the relevant commandments of Allah connected therewith. I advise my friends with the same zikr putting greater emphasis on it.



People have given lesser importance to their servitude (to the Creator) than their servitude and service to man. The slaves and servants of man are generally fully devoted to their employers to do the work they consider as their duty. Under the employers' instruction they run to and fro, not even concerned about their meals - whatever little comes to hand is consumed. 

  Most of the time he will be indulging in his own desires and sometimes he takes out time to do some work for Allah. For example, he may perform salaat and give some money in charity or do some other religious work. He now believes that he has fulfilled his duty to his Creator. The real service to Allah is a continuous and fundamental one - a person should always be serving his Master. 

It should only be a necessity and not the object to satisfy his thirst, hunger and other needs. (This does not mean that everyone should give up their means of livelihood but the object should be that whatever one engages in, should be for the sake of Allah and for serving His Deen. As far as one's eating and drinking is concerned, these should be of a mere incidental nature (by the way) just as an employee will be doing all this while his main interest will be to do his employer's work)

MUSLIMS SHOULD HAVE MERCY FOR NON MUSLIMS  





One day in his dua he said: "0 Allah! On account of the unbelievers being Your creation, they deserve our compassion and mercy. Hence make us fulfil their rights while simultaneously make our hearts completely averse to their disbelief."



Man's nature inclines faster towards despair. This is so because when one becomes despondent, he no longer regards himself responsible for making efforts and therefore remains idle. Understand it well that this is the trap of the shaytaan and nafs. To become despondent on account of lack of means and resources is a sign that you have become worshippers of these resources and that your faith in the promise of Allah and His unseen power is but little. Depending entirely upon Allah and with courage rise to the occasion and Allah will prepare the means otherwise, what can man accomplish by himself? Effort and struggle according to our full capacity is a precondition.^[4]
  We should be fearful for our action for rejection from Allah

Every part and even the end of our actions should be accompanied by acknowledgement of its shortcomings and the fear of it being rejected. i.e. every good deed by nature should be done as best as possible but in the end it should be realised that Allah's rights could not be fulfilled as they ought to be. Moreover there should be fear and anxiety in the heart that because there may be shortcomings and corruption in our efforts, they may be rejected and thrown on our faces on the Day of Qiyamat. Thus on account of this apprehension, fear and anxiety. we should cry in front of Allah repeatedly seeking His forgiveness.

 Remaining work for Dawah is to much than already done

The owner and editor of "Al Hilal", a daily newspaper in Urdu, Hafiz Ali Bahadur Khan B.A., visited Hazrat on one occasion just before his demise, who, in spite of his extreme weakness and inability, spoke to him for about half an hour. He was very much impressed by this discussion and after reaching Bombay, in a few editions wrote about his impressions of Maulana's personality and significance of the work in such a way which until now was not expected to be acknowledged by any editor or leader. I received that copy of "Al Hilal" from somewhere and having read Hafiz's article, I became very happy and intended to read it to Hazrat. I took that paper with me hoping that on some appropriate occasion, I may attend to him and having seen the paper in my hand, he might himself inquire what was in my hand. I would then reply and have the opportunity to read the article to him. Contrary to hope and expectations, Hazrat did not inquire about it. After a long time I could not restrain myself and said to him: "Hazrat! On one occasion, Hafiz Ali Bahadur from Bombay came here and all thanks to Allah, he was greatly impressed. He wrote a few articles concerning our work in which he acknowledged its greatness and importance from which it is manifest that he understood it well. If permitted, 1 would read some of it to you."
He replied: "Molvi Sahib! What is the use of speaking about that work which was accomplished. We must see how much is still left of the work that has to be done. We must look into the shortcoming of what has been done. To what extent were there deficiencies and sincerity and how far have we lacked in having the greatness of Allah's order in mind. How much have we failed to adopt the example of our Nabi (Sallallahu alqhi wasallam) and in our search into the manners of practice. Molvi Sahib! To be happy at looking back without taking stock bf the above is just like a traveller who becomes happy looking back at the distance covered. Looking back should only be for the purpose of finding out shortcomings and to acquire the way to remedy them in future and to see what has to be done in the future. Don't look back at one who has understood our work and acknowledged it. Look at how many hundreds or thousands there are to whom we have not delivered Allah's words as yet and as to how many there are who, in spite of being informed and having acknowledged our work, are not taking part because of the lack of effort on our part.^[4]

 

Advice to Dawah workers

Our workers must remember well that if their da'wah (invitation) is not accepted and instead they are insulted. they should not become despondent and frustrated. On such an occasion they should remember that this was the sunnat (established way) and heritage of the Arnbiya (alayhiqus salaam), especially that of our Nabi Hazrat Muhammad Sallallahu alaihi wa sallam.Where does everyone get the good fortune of being belittled and degraded in the path of Allah? And wherever they are welcomed and honoured, they should appreciate this and when people listen with enthusiasm to their talks it must be considered a favour from,Allah and at no time should they be indifferent to these favours. It should be considered a great favour to serve and teach these people even if they may be considered to be of the lower classes. In the Quran we are reminded of this in the ayat: He fumed and turned away, when the blind approached him for guidance. At the same time one must keep a check on the deception of one's own nafs. The nafs should not consider this acceptance as its own perfection. This may lead to the fitnah (corruption)_of hero worship. Therefore one should always be on one's guard.
It is indeed a wrong concept that when others accept our invitation, we take it to be our success and if they do not, we consider it to be our failure. To have this idea is absolutely wrong in this path. The acceptance or rejection of the audience is their act. How can we be successful or unsuccessful by the responses of our audience. Our success is in fulfilling our task. If the audience do not accept our message, it is their failure. Why should their rejection be regarded as our failure? People have erred by regarding hidayat (guidance) as their responsibility whereas this is really the work of Allah. Our duty is only to make effort to the best of our ability. To give guidance was not even the responsibility of the Ambiya (Alayhimus salaam). Of course we should take a lesson from the failure of people when they refuse to respond; that there is something lacking in our efforts and we should try to improve in the future and the same time increase our du'aas in quantity and quality.


ADVICE TO GO TO ULEMAFOR BENEFIT FROM THEM

Our workers in general, wherever they go, should make efforts to visit the righteous Ulema and pious persons. The intention should only be to benefit from them and not to invite them to this work. These people are well versed and have experienced the advantages of the Deeni work they are busy with, hence you will not be able to convince them in a wholesome way that this work is of greater benefit than their other Deeni engrossments.The outcome will be that they will not accept your explanation. Once they say "NO" it will be difficult to change this "NO" to "YES". Your talk will not be heard and it is possible that you yourself will become uncertain. Therefore meet them only to gain benefit from their auspicious company. In their locality every effort should be made to stick closely to the principles of the work. In this way it is hoped that the reports of the progress of your work will reach them and draw their attention. Thereafter, if they do pay attention, you should request them to patronise and supervise you and with due reverence and respect explain the work to them.


Letters from the merchants of Delhi should be sent with the jamaats which go to Saharanpur, Deoband, etc. for tabligh wherein the Ulama should be informed with utmost respect that these groups are being sent to make tabligh to the public. 

The Ulama should be informed that their time is very precious and if they could spare some of their time to patronise these jamaats without sacrificing their time from their official duties or that of the students, they should do so. The students should only spend time under the supervision of their teachers. Without the surveillance of their teachers, students should not be allowed to take part in this work. The jamaats should also be instructed that if the UIarna do not pay full attention, they should not criticize the Ulama in their hearts but realise that the Ulama are doing more important work than them. They are busy in Deeni academic work at night also while others are sleeping in comfort.We should blame ourselves for their lack of attention because we did not visit them enough.They are paying more attention to those who have resolved to stay in their company for several years.

Each Muslim Should be respected

He then continued: Even to entertain a bad thought about another Muslim can be the cause of destruction, so to criticise the Ulama is extremely dangerous. Then again he said: The basis of our method of tabligh is to respect every Muslim and to honour the Ulama. Every Muslim. on account of Islam, should be respected, and the Ulama, on account of their knowledge, should be honoured. Then he said: Until now, our muballighs have not yet mastered ilm and zikr (knowledge and the remembrance of Allah) and this is of great concern to me. The only method is to go tp the possessors of ilm and zikr so that they may do tabligh under their patronage benefiting from their knowledge and company.

If one Muslim loves another for the sake of Allah or another Muslim loves him sincerely for the sake of Allah, then this love and good thought will be a great treasure in the hereafter. Those Muslims who have love for me, I hope that, Insha-Allah (if Allah wills), Allah will keep my faults covered in the hereafter. To have faith in our empty-handedness is success in itself. None will be successful because of his actions. Only by the Grace of Allah can success be acquired. Rasulullah (Sallalahu alayhi wa sallam) has said, "None will enter jannat through his actions. The Sahabah (Radhiaflahu anhum) asked, "Not even you, 0 Rasulullah!." He replied, "Not even me except that Allah covers me with His Mercy." After relating this Hadith, Maulana started crying and caused others to cry.


"If any one feels himself to be unfit for this work of tableegh, it does not mean that he must sit down. By no means, should this be so. In I fact he should make an even greater effort to take part and make others do the same. In some cases, by the continuous efforts of a few incompetent people, good reaches the competent people and flowers into full bloom and according to the Hadeeth, those incompetent people receive the full rewards. "Whoever invites to good will receive its rewards and the reward of those who act accordingly. And the one who introduces a good practice in Islam will have its reward and the reward of those who practice I accordingly." (Hadeeth) So he who is unfit must strive even more. Considering myself to be unfit, I am also engrossed in this work with the hope that by my efforts, the work will reach some competent person and then Allah will bestow upon me also those high rewards for this work.