Initial Revival of Dakwah and Tabligh Effort in Mesir and Arabia

Excerpts taken from the Biography of Maulana Muhammad Yusuf Sahid - Amire Tabligh by Maulana Mufti Azizur-Rahman Bijnori (Publisher: Madrasah Arabia Islamia, South Africa)

Hadrat Ji Maulana Muhammad Yusuf rahmatullah alayhi was of the opinion that for Deen and effort of Deen to spread throughout the world, it was necessary to start the work of dakwah in Arabia, because initially, Deen spread throughout the world from there. Consequently, Hadrat Ji rahmatullah alayhi formed jamaats amongst the hujjaj. They were given two instructions. Firstly, to perform hajj correctly and, secondly, to spread the effort in Arabia.

These jamaats proceeded to Arabia with the following message, "You brought Deen to us. At that time and even presently, you are more worthy of doing the effort of Deen. The people of the world learnt Deen from you. Hence, even now you should continue the same work."

Initially, the Indo-Pak Muslims were considered to be Jews because of their bearded faces. The government also placed certain restrictions upon them. However, when their reality became clear, the effort started flourishing.

Jamaats from Arabia reached Mesir (Egypt). The effort was introduced to the ulama' of Al-Azhar University. They in turn proceeded to the Indo-Pak subcontinent and other Arab countries. In brief, through different means the effort spread worldwide.

A Surau Or A House?

Once designated, there are onerous limitations on the use of a masjid or surau, and it  may not be used for any other purpose other than worshiping Allah. In Malaysia, there are three types of prayer halls: a masjid, a surau and a musalla. The Malays call a smaller masjid as "surau". But the real difference between a masjid and a surau relates to the latter is not used for the Friday congregational prayers. Both are dedicated as waqf (permanent endowment) for solah, and as a waqf, both belongs to all Muslims until the end of time. The status of a surau may be “upgraded” by the religious authorities to that of a masjid to hold Friday congregational prayers if necessary.

Whereas a temporary place set aside for Islamic worship is called a musalla (I think it is called jama'at khana in South Asia). A musalla is often not part of a waqf, or it is otherwise not intended to become a permanent masjid or surau. Often musallas are used while a community looks for a piece of land for a permanent masjid or surau, or the establishment of a masjid or surau is not practical at the time. They could be located in rented apartments, industrial units or store fronts. It may belongs to an individual or a company or a group of people. It does not belong to all Muslims. As such, it can be taken away without any compensation to the Muslim community. 

Generally speaking, a Muslim has to honour all places of worship whether the place is a masjid, a surau or a  musalla located in a large or small building or a place hired for performing prayer. 

A couple of years ago, a 3-days jamaat from our masjid was given a route in the outskirt of Kuala Lumpur. Though it is about 9-10 km from our mohalla, none of us had ever heard of the place where the surau is situated. To make it worse, after much effort to locate the place, it took us more than half an hour to just to find exact location of the surau. Every Muslim that we stopped to ask it's whereabout did not know of the existence of any surau there.

Finally, after encircling the area a number of times, we noticed a loud speaker outside a wooden premise. The front steel-gate was locked.  The ameer of the jamaat sent two persons to go from house to house in the vicinity to find out if there was any Muslim that could direct us to any person in-charge of the surau to get the gate opened to us as it was almost time for Dhuzur solah. After awhile, the two brothers came back with a bunch of keys for the surau. 

From the outside, the surau was well-endowed and looked after. But we were totally shocked when we entered the premise as the inside of it appeared just like someone's house. Amidst the prayer mats that scattered on old grey carpets, we saw a television on a coffee table, a set of sofas, furniture and other household property inside at the mimbar. At the rear portion of the surau (where it supposed to be the Muslimah section), there were a couple of wardrobes packed so tight with clothes and other stuff that the doors would not shut. More clothes were seen hanging on a curtain line and scattered beneath the wardrobes. There was even a stove for cooking and some kitchen utensils at the rear corner inside the surau. Outside, a concrete tank for wudhu' or ablution was filled with stinking greenish water. There were catfishes inside the tank. The sight and condition of the surau really gave us a shock.

Ironically, the scattered  prayer mats still formed a saff and the loud-speaker was still in a working condition. The carpet was dusty and littered with lizard droppings. As it was already time for Dhuzur solah, we were asked by our ameer to quickly tidy up the first saff area to commence solah.

We had a mesywarah after Dhuzur solah. We were told by the two brothers who were given the task earlier that they were directed by a local man to an Indonesian man who were working at the nearby wet market for the keys to the surau. 

The whole afternoon on the first day was spent cleaning up the surau. All the household items were taken out and put away in a storage area outside the surau. The telly and the sofas were first taken out. We drained out the wudhu' tank to be replaced with clean water. All the work was done in the presence of the Indonesian man. He looked visibly upset when we removed the catfishes out into a bucket.

We learned later that for some time the Indonesian man were actually given a shed outside the surau as a shelter. He was also expected to act as its caretaker and cleaner. But he also worked at a butcher stall in the wet market during daytime. Meanwhile, when the local Malay Muslim community that the surau serves almost cease to exist because people moved away or sold their properties and are replaced by non-Muslims, outsider Malays and immigrant tenants, the man turned bold in his action. He began to collect the leftover household items and clothes from the departing residents and stored them in the surau, treating it as his own house. He even used the wudhu' tank to breed catfishes. "Ngak ada lagi orang datang ke surau, pak" (There's no one coming to the surau), he said offering his lame excuse to us.

The unfortunate episode really made us grief and dejected. It was especially hard on our ameer. Consequently, he kept urging us to go from house-to-house and door-to-door looking for every Muslims who live in the area. Most of our time was spent meeting our Muslim brothers living there and urging them to come to the surau for solah. For this particular khuruuj in the path of Allah, we worked in a non-Muslim majority environment, mostly Chinese. For every nineteen or twenty houses that we went to, we found only one Muslim dwellers. Indeed, the few Muslim that lived in the area were mostly Malay and Bangladeshi tenants. Alhamdulillah, as always the case, the Bangladeshi brothers were readily opened for dakwah and invitations. A simple friendly gesture of "Kaemon achen?" (How are you?) usually drew their attention.

We also called for mesywarah a few brothers that we know who are doing the effort of dakwah in the halqah and gave them karguzari of the state of affairs of the surau and the Muslim community living there. They seemed surprise and concern with our karguzari.

Alhamdulillah, now the surau is now being used for the weekly halqah mesywarah. The surau is now also being used regularly by our Bangladeshi brothers who live in the area. Fardh solah is being performed in congregation with a qari among them leading as Imam. Last Ramadhan, we were there again for 3 days khuruuj and it was a whole rejuvenated environment with our Bangladeshi brothers making nusrah and having iftar together with us.

You Look Like A Tablighi

All praise is for Allah Ta'ala. We praise Him and seek help from Him. We believe in Him and have complete trust in Him. There can be none to misguide the person the person whom Allah Ta'ala has guided and there can be none to guide the person whom Allah Ta'ala has caused to go astray. 

To acquire the reality of Imaan, unlimited efforts must be made for it since Imaan has no limit and end.  To what extent the efforts on Imaan is being undertaken, Imaan will increase to such extent. And when the effort on Imaan is neglected, then the level of Imaan will decrease and become weaker in faith. The Imaan of the Prophets alayhimussalam constantly risen, the malaikah or angels are always fixed in Imaan, the Imaan of the common men fluctuate. The level of reality of Imaan arising from a person's heart will lead him to follow the Sunnah of Rasulullah sallalaahu alayhi wassalam.

In the early days of my involvement with the effort of dakwah and tabligh, the first thing that occured to me was that the kalimah "La ila ha illallah" is a speech of  tongue. Only the speech of tongue is not enough, but the reality of the kalimah must be rooted deep in the hearts. The reality of the kalimah is - La ila - nothing can happen or occur from any creature, - illallah - everything that happens or happened only from Allah the Almighty, the Creator of creation. As I was in constant company of the pious brothers, I learned to meet the servants of Allah with no worldly interest and giving them dakwah to the greatness of Allah, the promises of Allah and the treasures of Allah, with the intent to gain Imaan. Whenever those pious people talked in glorifying and magnifying Allah, I tried to listen attentively. And in those blessed moments of time, I used to cried begging Allah for the reality of Imaan.

It follows that the kalimah "Muhammadur Rasulullah" means that no single way of life that guarantee happiness in this world and salvation in the Aakhirah except the way of life brought by  Rasulullah sallalaahu alayhi wassalam alone. It should be removed from the hearts of any fondness towards other way of life and it should be inculcate deep into the hearts that 100% success is only in  Rasulullah sallalaahu alayhi wassalam's way of life. 

Without any hassle and pressure from anyone, my outer appearance gradually changed as I constantly spent my time in the effort of dakwah and tabligh and became aware of the Sunnah of Rasulullah sallalaahu alayhi wassalam.  Although now and then I hear foolish remarks from certain people that Deen's place is in the heart, not the outer appearance (when this remarks is actually uttered as a lame excuse for unwillingness to follow the Surah of Rasulullah sallalaahu alayhi wassalam), but for me it was just crystal clear - as if you feel happy, you smile and if you feel displeasure, you frown. In each case, the facial expression tells what your heart feel. So do the love of Rasulullah sallalaahu alayhi wassalam will lead someone to follow the Sunnah of Rasulullah sallalaahu alayhi wassalam, which include the Surah (the outer appearance).

As I said, the changes in my appearance happened gradually. I first began to grow goatee beard. As the tuft of hair on my chin growing longer, my wife started to complain. Then the complaints turned to constant nagging, and the nagging turned to threats. She used to hold a small pair of scissors at night before we went to sleep and threateningly said, "I will cut your beard when you are asleep." It sounds hilarious now, but it certainly was not back then. Sometimes her threat overcame me that when I woke up in the morning I instantly put my hand on my chin to check if my goatee beard was still there. Of course, this stunt of hers occured many years ago before she joined me in  masturat jamaat. Now she is used to caressing both sides of my fully grown beard and uttering "aamantu billah, aamantu bil qadar" whenever I came home from long khuruuj in the path of Allah.

Once the whole family were gathering for Eid at my mother's house. My brother made a jest about my goatee beard. He said that my beard resembled the beard of Fir'aun to the laughter and giggles of my nephews and nieces. He was referring to the many statues of the Egyptian Pharaohs which seem to suggest that the pharaohs did grow goatee beard. Though laughing at his antic, his remarks struck me like a thunder bolt. Since then I began to grow full grown beard. 

It follows that when I still spotted goatee beard, I felt uneasy and incomplete as a Muslim without kofia or  Topee or Kufi, a skullcap worn by Muslim men in Malaysia. Hence, I had referred this blog as kuffiyah.  It means different from keffiyah or ghutrah or shemagh, a traditional Arab headdress fashioned from a square, usually cotton, scarf. I first started to wear a white kofia in office on a Friday after Friday prayer throughout the afternoon. Then it became my practice to wear a kofia the whole day every Friday from morning. It was not easy to acquire the habit of wearing a kofia at work though. All kind of foolish thoughts crossed my mind. At the same time, I felt that it is important to physically proclaim myself as a Muslim. Alhamdulillah, after a few weeks, I began to wear kofia on daily basis. 

The first hiccup in my attempt to revive this Sunnah in me not surprisingly came from my wife. Back then she worked at a financial institution. Everyday we would travel together to work and back. Once she entered the car, she would grabbed the kofia off my head, followed by a good few minutes of grumblings. Initially I would put it on again attempting in vain to explain its importance to me. I even gave fabricating reason that it was meant to hide my balding head. But she would not leave the matter to rest, rather it would prolonged her grumblings all the way to work. In this matter, I fully accept that she married a person whose physical appearance attracted her and I portrayed a change in such a way that the attraction might no longer there. Thus, I only put the kofia back on after I dropped her off at her workplace. It would be off again the moment she entered the car after office hours heading back home. It went on until one day, as usually the case, she grabbed hold of my kofia off my head and said the usual words, "You look old with it. And I do not want to be seen with an old man as my husband." At that moment, somehow I just raised both palms up towards my face gesturing in du'a saying, "O Allah! Please forgive her for she does not know." For some reasons, she just giggled and I too chuckled thinking of her antics. At that moment of time, I could sense acceptance on her part and true enough she never took off the kofia from me since then. Though every now and then whenever she stumbles across my old photos she would kiss them photos in gesture and acted, "Oh! I'm in love with this man. I miss this handsome man."

In the course of time, I completely changed from head to toes after my journey in the path of Allah for 4 months to Bangladesh, Pakistan and India. And that itself is another episode of my journey in life to tell.

Did I try to emulate the tablighi brothers that I was in constant company with? The answer is a loud and clear "No!". But if the tablighi brothers are trying hard to emulate and revive the Sunnah of Rasulullah sallalaahu alayhi wassalam, then I too would not be slackened behind. And if that means I look like a tablighi in appearance, so be it. 

Whilst reviving the Sunnah in me is itself the ultimate reason, I believe there are other things to consider which are far from being less important. Reflect on this - the Bhopal disaster was a gas leak incident in India, considered as one of the world's worst industrial catastrophes. It occured on the night of 2-3 December 1984 at the Union Carbide India Ltd pesticide plant in Bhopal, Madhya Pradesh, India. A leak of methyl isocyanate gas and other chemicals from the plant resulted in the exposure of hundred of thousands of people. The toxic substance made its way in and around the shantytowns located near the plant. Estimates vary on the death toll. Thousands of people had succumbed by the morning hours. There were mass funerals and mass cremations. Bodies were dumped into the Narmada River, less than 10 km from Bhopal. 170,000 people were treated at hospitals and temporary dispensaries. In 1991, 3,928 deaths had been certified. Independent organizations recorded 8,000 deaths in the first few days. Other estimations vary between 10,000 to 30,000. 2,000 buffaloes, goats and other animals were collected and buried. Within a few days, leaves on trees yellowed and fell off. Supplies, including food, became scarce owing to suppliers' safety fears. Fishing was prohibited causing further supply shortages. I dread to imagine a Muslim dead body is mistakenly burnt in cremation amid the chaos and catastrophes simply because there is no immediate sign or proof that he is a Muslim in physical appearance. 

Once it happened that a Thai Muslim man who traveled with a Budhist Thai woman had a car accident in Johor Bharu, south of Malaysia, and died instantly. His traveling companion was unscathed. Not noticing any Muslim physical appearance in him, the Malaysian authority relied on the statement of his companion that he is a Budhist and the fact that his Thailand passport bears a Thai name certainly did not help (some Muslims in Thailand have a Muslim name and Thai name). His brother came rushing from Thailand and arrived just in time before the body was sent to Budhist cremation centre.   

May Allah forgive us and shower His mercy on us. May Allah make us among the righteous and direct all our affair through the right path. And may Allah make our graves a resting place for us.

The Letter From Sheikh Abdul Aziz bin Abdullah bin Baz rahimahullah to Sheikh Falih bin Nafi' Al-Harby

Letter from the Honourable Sheikh Abdul Aziz bin Abdullah bin Baz rahimahullaah to the Respected Sheikh Falih bin Nafi 'Al-Harby, may Allah extend him acute understanding in Deen and console him to obtain the pleasure of the Rabb of the universe.

Assalamu'alaykum Warahmatullahi Wabarakatuh

Your letter dated 12 Sha'ban 1406H (22 April 1986) has reached me. I understood the content as a form of attack on the tablighi jamaat, and also your denial of my writing about them, and the writing of my predecessor, our elder Al-Allamah Sheikh Muhammad bin Ibrahim Aali-Sheikh, the Grand Mufti of Saudi Arabia during his time, may Allah purify his soul and illuminate his grave.

I am very sad because you have diminished and degraded his dignity with your words "Ibnu Ibrahim", and those people that you pointed out as having different opinion with him regarding their (tablighi jamaat's) efforts. I am very surprised by what you mentioned. To what extent is those people's knowledge and views as compared to his knowledge, understanding, insight, in-depth studies, diligence and wisdom? We, alhamdulillah, have an understanding of Deen. We always consider the pros and cons and we strengthen them so as to make my heart at peace. We have investigated the news about them that make me feel at peace to stand beside them, together with lending advice on the shortfalls that sometimes happen on their part.

Deficiency is part of human characters, except those whom Allah wills. If  the mashaykh and the seekers of knowledge whom you pointed out, join them in dakwah ilallah, give guidance and direction to them, completing the deficiencies that sometimes occur in some of them and guide them to avoid mistakes, certainly  there would be much goodness and benefits to Islam and the Muslims.

As for shunning them or ignoring them and giving warnings to people not to mix with them is a terrible mistake indeed. The danger far outweighs its benefits.

Be suspicious of your opinion my dear brother, ask your Rabb to appease you to accept what is more beloved to Him  and advantageous to His servants, and that He show you the truth on what has been disputed, by His Will.

I ask Allah to show us that the truth is the truth and give us all strength to follow it, and that the falsehood is falsehood and give us all strength to avoid it, and not to make doubtful to us so that we will not be astrayed. Verily, Allah is the Owner of all, and the Administrator of all things.

Head of the Board of Research, Ilm, Ifta, Dakwah and Islamic Guidance

Note:

What you pointedly said about the Honorable Sheikh Muhammad Aman, that he took back his words of praises for the the tablighi jamaat, and you claimed that he said, "They are making khurafat and bid'ah", is totally rejected by him and totally astonished and stunned him. He said that he is still of the opinion as what he had written about them. This is because he wrote based on direct testimony and faith, and verily when people asked about them he often encouraged them to read the report.

The Letter From Sheikh Abdul Aziz bin Abdullah bin Baz rahimahullah to Dr Muhammad Taqiyyudin Al-Hilaly rahimahullah

The Letter of Sheikh Abdul Aziz bin Abdullah bin Baz rahimahullah to Dr. Muhammad Taqiyyudin Al-Hilaly rahimahullah.

No. 889/KH 

Date: 10 Shawwal 1403H (21 July 1983)

Bismillahirrahmanirrahim

From Abdul Aziz bin Abdullah bin Baz, to Respected Brother Dr. Muhammad Taqiyyudin Al-Hilaly, may Allah give taufeeq for all goodness. Aamin.

Assalamu'alaykum Warahmatullahi Wabarakatuh.

Your letter dated 12 Sha'ban 1403H (25 May 1983) has arrived, may Allah  convey what you hinted about taking our opinion to stop the wages of Brother Ahmad Al-Muhany because he was in khuruuj with  the tablighi jamaat.

I now convey to you that my opinion is to continue giving him the regular salary which we dispatch through you. The reason being that going out in khuruuj with them certainly does not include as a reprehensible  journey. They do jaulah (around) cities and villages, establish relationship with leaders of the Muslims and members of the public, attending their ijtema in Bangladesh, etc., which is attended by leaders and members of the public, is indeed within the context of dakwah ilallah. This information is in accordance with what is reported by the masyaikhs that we had sent to attend their ijtema in Bangladesh last year. You liken your reason in condemning their khuruuj to what is mentioned by Hafidh Ibn Kathir rahimahullah, about the people who merely in intense worship who walk on the surface of the earth, in solitude on the mountain tops, caves, and forests, is contrary to facts and their practices.

I ask Allah to grant us taufeeq to do what pleases Him. For He is Most Gracious and Most Noble.

Wassalamu'alaykum Warahmatullahi Wabarakatuh

Head of the Board of Research, Ilm, Ifta, Dakwah and Islamic Guidance

The Ulama and the Effort of Dakwah and Tabligh: Part 2

On 10th June 2007, Maulana Abu Bakar of South Africa visited Masjid Jame' Sri Petaling, the Kuala Lumpur Markaz and a jord (gathering) was held at the Markaz. From his many precious advises, he talked about the importance of maintaining relationship with the ulama. 

He urged us to meet the ulama and asked them to make du'a for us with the intention of getting blessing from Allah. May by the grace of Allah, Allah will forgive us through the du'a of the ulama. An aalim also have to ask for du'a from a more senior aalim. Members of the public have to ask prayer even from young ulama. Even someone who sponsored a young man to learn hifz and aalim studies also have to give a proper respect to the young man upon him completing his Deeni studies.

An aalim is not to be disturbed when he was resting and sleeping, and at the time when he is teaching. Greeting him, presenting him with a gift, asking for advice and du'a are good things in tartib of khususi the ulama . Give karguzari with wisdom depending on the situation. We may also give brief karguzari on how dakwah and tabligh work has given benefit to ourselves.

He also mentioned that we should not criticize the ulama. This will cause a bad effect on our imaan and becoming a cause (asbab) for ourselves to be prevented from Deeni effort and may prevent us from taufeeq or guidance to practice Deen.

Alhamdulillah, for a layman like me, Allah makes it easy so as to confine our duties and responsibilities in a fairly straight forward way as above. Rightly, the ulama are in their own league. It is best to let an aalim to tasykeel another aalim in their own special way.

Hadhrat Maulana Zafar Ahmad Thanwi rahmatullah alayhi recounted that when he was with Hadhrat Maulana Ilyas Dehlawi rahmatullah alayhi around June 1944, Hadhrat Maulana Ilyas uttered a poem "My life will end shortly, behold! Let us live together for a few days. If you come after my demise, you'll be sorry." I was moved by his words that I shed tears unnoticed. Then he said, "Do you remember your promise?" I had promised to him to spend my time in tabligh. I replied, "Yes, I remember. But now the weather is very hot in Delhi. In Ramadhan it'll be very tough. I will give time after Ramadan." He answered, "You mention about the month of Ramadhan when even I might not have any hope to live in Sha'ban." (Ten days prior to the month Sha'ban, on 21 Rajab 1363H/1944M Fajr time, he was called back to his Khaliq).

I said, "Well, I will give time for tabligh right now. Do not worry, Maulana." Hearing my answer, his face was beaming as he hugged my neck, kissing my eyebrows while making du'a for me. Then he said, "You have approached me closely. Many ulama wish to understand what I mean, but from a distance." Then he mentioned the name of a great aalim and said, "He would always follow this dakwah work. But if you ask me, then I say: He did not understand what I want because he is in contact with me through messengers. How could I make him understand if the representative messenger did not understand? Thus, I want you to join me for a few days so you can understand my desire and purpose. It can not be understood from a distance. I know you have taken part in this dakwah and tabligh effort by giving taqrir at functions and listeners get a lot of benefit from them, but it is not that form of dakwah which I desire."

When Hadhrat Mufti Mahmud Hassan Gangohi rahmatullah alayhi was once at his residence in South Africa, some responsible brothers of the tablighi jamaat and ulama linked to the tablighi jamaat came to meet him. They had come to consult with Hadhrat Mufti about how they could best explain to a certain aalim that he should stop writing articles condemning the tablighi jamaat. Someone suggested that an aalim linked to the khanqah who was also in agreement with the effort of the tablighi jamaat should be sent to speak to the aalim in question. It was hoped that he would be able to convince the aalim. However, another aalim said, "I have personally spoken to him about this matter, but he refuses to accept."

Hadhrat Mufti then said, "My opinion is that nothing should be said to him. You continue with your work and he will continue with his belief that it is his duty. The more you try to prevent him, the more he will continue. Carry on with your work and let him carry on with his." This was Hadhrat Mufti's decision and they left it at that.

It was in this gathering that Hadhrat Mufti related a few experiences. He said that once the rector of Darul Ulum Deoband, Hadhrat Maulana Qari Muhammad Tayyib rahmatullah alayhi was initially not familiarized to the work of the tablighi jamaat and was unaware of its benefits. There was an ijtema in Saharanpur and upon the advice of Hadhrat Maulana Zakariyya Kahdhlawi rahmatullahi alayhi the responsible brothers of the tablighi jamaat requested Hadhrat Qari Tayyib to deliver a lecture since he happened to be visiting Saharanpur at the time. Hadhrat Qari Tayyib delivered the lecture in which he admonished those participating with the tablighi jamaat.

Hadhrat Mufti said, "I was once on a journey with Hadhrat Qari Tayyib and said to myself that I will speak all the way without giving him a chance to say anything. I therefore narrated to him many experience and incidents of the tablighi jamaat. The effect of this was that the entire attitude of Hadhrat Qari Tayyib completely changed. It so happened that some time later another ijtema was held in Saharanpur. This time Hadhrat Qari Tayyib was also there and Hadhrat Maulana Zakariyya again told the responsible brothers of the tablighi jamaat to invite him to deliver a lecture. However, this time Hadhrat Qari Tayyib delivered such lecture regarding the six points that even those associated with the tablighi jamaat would be unable to deliver."

In another incident, Hadhrat Maulana Abdul Bari rahmatullah alayhi once commented to Hadhrat Mufti Mahmud Hassan rahmatullah alayhi, "Why are you doing the work of tabligh amongst the ignorant? Rather do it amongst the English-speaking class because I have not seen any of them whose iman is in a safe condition, unless they had not been hesitant in expressing their beliefs." Hadhrat Mufti replied, "We will continue doing work amongst the ignorant because we are illiterate just like them. You are educated, therefore you should rather do the work amongst the learned class."

Hadhrat Mufti Mahmud Hassan Gangohi rahmatullah alayhi also mentioned, "There was once an Ijtema in Lucknow (in India). Maulana Abrarul Haq, Maulana Siddiq Ahmad rahmatullah alayhim and I were all present there. With them, I also presented myself in the company of Hadhrat Maulana Abdul Bari who had been granted permission from Hadhrat Maulana Ashraf Ali Thanwi rahmatullah alayhi to act as a spiritual mentor. He started making some tea when he said, "Yes! No ones lecture was on the style and mode of Hadhrat Thanwi. They scatter the seeds and go away. They do not reform their household. A person's home should first be set right. One should go out to reform others only once one's own home and town have been reformed. It was because of this that Hadhrat Thanwi did not approve of this method." All this he was saying while making the tea as the three of us sat there quietly.

Maulana Siddiq and Maulana Abrarul Haq both whispered to me, forcing me to give a reply. Eventually Hadhrat Maulana Abdul Bari himself said, "Mufti Sahib! You will have to give a reply." I submitted, "In the presence of pious people, as long as a person can remain an ear he should not become a tongue." However, he insisted, "It is your duty to reply."

I then said, "Alright, then listen. Your opinion is incorrect. Hadhrat Thanwi had written the books Islahur Rusum and Bahishti Zewar and traveled to many places to deliver lectures. Did he first reform his own town and region? Did he only engage himself in reforming his household? Which custom was not prevalent in Thanabowan? Hadhrat Thanwi's wife was the paternal aunt of my close relative, so I know all about their domestic matters." Maulana Abdul Bari said, "The original way is this that a person first reforms himself, then his family, then his locality and then his neighbourhood and surrounding areas. The work should be done in this manner." I replied, "Did Hadhrat Thanwi first reform his own household and then started advising others and reforming them? Similarly, you have written so many books for the reformation of others. Did you first reform your household before writing these books?" He said, "I threw my children out of the house." I said, "This is also wrong. Will they be reformed in this manner? Was this the approach and style of tabligh of Rasulullah sallalaahu alayhi wassalam that those who do not accept should be thrown out of the house whereby ending all hopes of reformation?"

Hadhrat Maulana Abdul Bari said, "I was not aware that the tablighi jamaat can influence the Grand Mufti of Darul Ulum Deoband to this extent. If they had no other accomplishment to their credit, this in itself is a great accomplishment that they influenced the Grand Mufti of Darul Ulum." I replied, "This is also incorrect. On the contrary, the tablighi jamaat gave Darul Ulum a Mufti. The Darul Ulum needed a Mufti, so they requested the tablighi jamaat who gave them a Mufti as I am first a tablighi then a Mufti."

Upon this Maulana Abdul Bari said, "There is great benefit in this work as well. Many people who were not performing solah started performing solah and learnt a great deal of Deen also. But this is such a method where the seeds are being continuously planted and that is where it stops. There is no consolidation of the effort." Upon that I said, "Get ready for 40 days. I will accompany you. As you wish we will do the work. As far as not physically taking part in this effort and merely raising objections and criticize while sitting in ones home, we give no merit to such criticism, nor do we pay any attention to it.""

The Ulama' and the Effort of Dakwah and Tabligh: Part 1

Hadhrat Maulana Ilyas Dehlawi rahimahullah said, "Wherever a person doing the effort of dakwah and tabligh goes,  he should make attempt to visit the ulama (scholars of Deen) and the righteous and pious people, for spiritual benefit, instead of directly giving dakwah to them. These people are already busy engaging in religious matters, and certainly they are more experienced and religious. You will not be able to make them understand that this effort of dakwah and tabligh is more important and more useful than other efforts. There's a chance that  they will not agree or will not accept your word, and if they had said "No" then it is difficult to change it to "Yes". Consequently, the laymen who follow him might also shun the tabligh effort. And it is only likely to cause prejudicial effect on yourself. Thus, visit the ulama only with the intention to take spiritual benefits from them."

"Nevertheless, make effort in the area where an alim resides with tartib and usool. The good and positive effects of the effort will, hopefully, reach him and attract him to embrace this work. It follows that once he likes you and your effort, then request him to supervise this work. And with utmost manners and politeness, inform him about this work."

"When we meet any alim or pious personality anywhere who does not support this work, please do not think bad of them. Rather, we must understand that the reality of this work has not been perfectly opened to them. We must realize that the ulama are special servants of Deen, thus, shaytaan is hostile to and seeks to harm them more as they are the arch-enemies of shaytaan (as thieves only steal valuable things). Whereas  the people who are busy with the worldly matters even feel heavy to leave their worldly affairs to take up any takaza, what more of the religious people who feel their affairs is nobly high? The wise men say, "The veils of light are thicker than the veils of darkness.""

With this precious advises in mind, we proceeded to Kelantan, the East-Coast state of Malaysia, on dakwah and tabligh journey for 40 days in June 2010. We were a 12-members jamaat including 7 university undergraduates, one of them a Somalian student. 95% of Kelantan's population are ethnic Malay, and under the Malaysian Constitution, all Malays are Muslims; therefore, Islam is the most influential religion in the state. The state is also known as 'Serambi Makkah' (the 'Antechamber of Makkah') and the Arabic honorific of the state is Darul Naim ("The Blissful Abode"). One of us jokingly said that if a pebble is thrown at a crowd of people there, there is a good chance that it will hit an ustaadz. A part of the deeply conservative Malay heartlands, Kelantan has been ruled by the Islamic Party of Malaysia (PAS) since 1990. Personally, I am of the view that many of its leaders and adherents are influenced by Maududi-type of thinking on the interpretation of Islam.

Nonetheless, by applying the above mentioned usool and tartib as stated by Hadhrat Maulana Ilyas Dehlawi rahimahullah, our effort during the khuruuj fiisabilillah in Kelantan turned out to be much easier. Whenever we knew of an alim happened to be residing at the "route" that we were staying, either he happened to also be an imam or chairman of the masjid, or living in the vicinity of the masjid, we made a point to personally talk to him, requesting him for a piece of advice to be given to us as a group in the masjid.  In all different routes and occasions, the ulama that we met were more than happy to pass down to us kind advice and words of approval and encouragement publicly in front of every worshipers. Thus, I believe the least effect of those ulama's blessing and consent had made our effort in blending and mixing with the local people turned out to be very smooth and and in harmony. That was the case until our route of tasykeel reached the district jame' masjid.

A few days prior, we were cautioned about the possibility of aggression and prejudice that might face us at the district jame' masjid. In fact we were given a choice whether to stay at the masjid or just to skip and move on to another masjid on the list of routes that had been given to us earlier. 

When we reached the masjid in the morning, we were greeted by a very pleasant soft-spoken elderly aalim who kindly prepared some refreshments for us. We noticed that the main hall of the worshiping area was tightly locked. We then made mesywarah  with the elderly aalim whom we fondly called 'Baba', at the back corridor of the masjid which was quite spacious. According to him, for the past 7 years no jamaat was allowed to stay at the masjid for 'itikaaf even for one day. Many jamaats that had attempted to make effort of dakwah and tabligh at the masjid  had been thrown out at the order of the chief imam or the 'old imam' as they called it in Kelantan (the assistant imam is called 'young imam'). Before his appointment as old imam, the jame' masjid had been enlightened with the 5-aamal of masjid. Back then there were many brothers who participated in the local effort of dakwah and tabligh. However, shaytaan had managed to sow the seed of hatred and enmity among the local people. Consequently, the old imam who himself was a veteran activist of PAS, somehow branded  those who participate in the effort of dakwah and tabligh as a group of people who shun politics which according to him is an integral part of Islam. Since then, he had been launching fierce opposition against the local tablighi brothers until there was only Baba left who keeps on making the effort at the jame' masjid.. Ironically, Baba and the old imam attended the same pondok or  madrasah as students of Deen when they were young. 

The karguzari that we heard from Baba caused nausea in our stomach. I and Munawar were chosen to visit the old imam at his house. Kadrey, a fine young man who was studying at MARA University of Technology, gave us a bottle of honey he recently bought to be offered as a present to the imam.

We reached the chief imam's house at around 10.30 am. We were greeted by his son who politely invited us to wait for his father in the living room. The chief imam was flushed with rage the moment he saw us. The anger was visible on his face. "Ustadz, we are a jamaat from Kuala Lumpur arriving at your masjid," I spoke to him in Kelantanese dialect as I was born in the state. "No! No! You people are not allowed to stay at the masjid," he retorted with a snarl. I pretended not to hear him and decided that that instead of listening to his words of disapproval, I would quickly present my case of appeal.  "Ustadz, there are a number of university students travelling with us. They are from various universities and from different parts of the country - Kuala Lumpur, Sabah, Sarawak and also a Somali student. Now that they are on their semester break, they decided to come to Kelantan to learn Deen. We were told at the Masjid Jame' Sri Petaling in Kuala Lumpur that whenever we meet an aalim here, we should ask for Deeni advises from him. Now the students are waiting in the masjid. We ask for your time to give us special advises. It is not fit and proper for us to come here without obtaining any benefit from the ulama' here. Would you be able to spend your time, even if it is for a short time, perhaps after Dzuhur or after Asar?" By Allah, his rage and anger instantly lessened the moment he heard of our plead. "I would not be at the masjid for Asar," he said amid uneasy broken voice. "Perhaps after Dzuhur solah? Just for a short moment, Ustadz," I continued pleading. When I sensed hesitation on his part, I gestured at Munawar and said, "Oh! We bring honey as a gift for you." Munawar immediately handed the bottle of honey to him with his trademark smile. "Allright, for a short time after Dzuhur," the chief imam said to our relief and joy.

And Masha'Allah! We all sat waiting behind him as he performed nafil ba'diyah solah after Dzuhur. We gathered around him listening attentively to his advice and what a wonderful advice it was. At the end of his advice, he raised his hands to make du'a for us and we responded with "Aamin". Thereupon, we stayed in the jame' masjid for 3 days without any trouble and hindrance. Subhanallah!

And Baba's face was beaming with happiness when he heard our karguzari later.

It is not so creditable to work in the favourable and conducive environment as in the unfavourable and adverse conditions along with safeguarding our principles and trend. The ability and capability of a worker is best judged in such situations. That is why Hadhratji Maulana Inamul Hassan rahimahullah used to say time and again that we should not be worried by the disfavour and opposition because Allah is the Doer. When He comes to doing, even idols would divulge his oneness and the voice of truth would rise from the establishment of untruth.