The way of tabligh jamath – Qadianis conversion


Assalamua’laikum

you can download (urdu) it here: Download

The way of tabligh jamath- by Makki Al hijazi

Translation:

And see the strength of the Prophets, that is why the scholars say the one who is Da’i (who calls towards Islam), who does tabligh, who calls towards deen, then he also requires that strength that he should learn from the sunnah of Prophets, that they don’t argue

It is not that u get angry, otherwise u say to a man u r a human, u r not the prophet and u r telling lies. And the prophet is with same calmness, strength and they say “our Rab knows it; we are really the Prophets of Allah”

And also listen to this “ our duty is to clearly explain u about Allah, that’s it”. If u don’t want to accept, its ur wish.

That’s why the mufassireen has written, if the kafir gave a thought just on the dawah of Prophets they would understand everything. That they don’t take any income for that, they don’t take anything from us and still they are giving us a message, then why will such a man tell lies.

How many people are there in Europe, America and in the countries of Africa, and the far away countries, when the people of tabligh jamath reach them and when those people see them, they meet them, they ask them why u have come, ticket is urs, food is urs, sleeping material is urs and everything u require u bring urself. And when they say we have come with some message, we have brought the message of Islam. We want that all the our brothers and sisters who are human should be saved from hell, we have come for u . Then those people will startled.

In the same way once people of tabligh jamat went to a place, they saw a masjid, It is the habit of those poor people where ever they go they stay in masjid. And some people don’t allow them to stand in masjids, may Allah guide them, then they will search for the other places and make their own arrangements.

However when they went there, the masjid was of qadianis, because this fitna is spreading all over the world today may Allah forgive us. Yesterday I was reading this was the news from India that a woman sold her child for 4000 rupees. That mother who cant bear her poverty and sold her own child, give her 2 lakh rupees and make her qadiani, Christian what ever u like.

Now u see in countries like bosnia, chechan and where ever muslims are being killed in the name of war. And their small children, who are taking them, Christians, ngos,.
Christians and they even show sympathy, see these are small children and they will die. Have they come to show sympathy ?. but when they take a milk drinking children what do u think when he grows up he will become muslim.

You stay here(Mecca) , , it’s the greatness of Allah, u r doctor, u have good salaries, u have respect and u have vehicles and everything. In this period how many people did u deliver the message of islam.

In NGO’s there was a woman who came to Afghanistan and worked and she made 90,000 afghanis Christians. Did u ever thing what our women do sitting in the house. Ah yes, we have salaries, we work and then go and sleep. Bring food eat and sleep.

We are the slaves of our stomach, and we want all luxuries.

May Allah shower His blessings, what have Prophets gone through, say with emaan, u go to some one and u say to him I came to give u dawah of deen, and he says go u liar. What will u go through, bring this thing into ur mind. U will read quran and go way oh! They said Prophet was a liar.

I mean the Prophet of Allah, in ur country just say to a scholar that he is telling lies, one scholar or tell to a small political leader that he is telling lies, by evening ur clan will not be found in that area (5.39)

What will be the greatness of Prophets of Allah, that a person is standing in front of him and saying ur a liar and the Prophets are saying “ ok! Even if u don’t agree my Allah knows I am the Prophet”. And we have come to u to give a message. So when the people of tabligh jamath went to that masjid, the imam first didn’t accept but later he permitted. He said “ u can stay in my masjid but since we are qadianis and ur Ahle-sunnat and ur against our madhab, ur not going to do any tabligh, any dawah or read anything in my masjid, u can just stay just for a night, and this masjid was in around Canada. They said its ok.

The amir said see we cant give dawah here, in the morning where we go we will do dawah but in the tahajjuth cry and pray for this people infront of Allah. And do dua for this imam, see how nice person he is, he has atleast allowed to stay for a night. And now in tahajjuth all are crying and the imam sahib is seeing them by hiding and he thought why they are taking my name. why they are doing dua for me.

After three days they said , wassalamua’laikum we are going. The imam said, ok! If u don’t tell to anybody then I will also come with u for one or two days. He went with them. In the night he saw a dream and he was said “ till now u didn’t understand what is truth and what is false “ and he got up crying and immediately he read shahadah and became muslim. That one person then did work of deen among all the people who came to that masjid and the families around masjid who became qadianis and with the work of that one imam many families became again muslim

Terrorism and Tabligh


http://timesofindia.indiatimes.com/articleshow/msid-2223665,prtpage-1.cms

NEW DELHI: Maulana Mohammed Ilayas, who exhorted Muslims to become true Muslims ( Aye Musalmano, Musalman bano ), founded Tablighi Jamaat (TJ) in 1920s in Delhi’s Nizamuddin area. TJ has since emerged as a leading Muslim revivalist movement with presence in nearly 80 countries.

Though it is difficult to put a number to the growing Tablighis, some idea about its reach and influence can be had from the fact that at least 100 of their Jamaats – each comprising 10 to 12 members – fan out of the Markaz (the international headquarters of Tablighi Jamaat in Nizamuddin) to different parts of the country, and overseas every day.

Throughout its seven-decade existence, Tablighi Jamaat (TJ) has sought to discreetly go about its business – which requires its members to travel to different places for missionary activities.

But, now that it has come under international scrutiny for alleged links to global terror, TJ has turned somewhat introvert, wary of too much contact with the outside world.

The Markaz, which is stone’s throw from the mausoleum of Hazrat Nizamuddin Auliya, is a four-storeyed structure with space for prayers on all the floors. It has a modest office, a madarasa and rooms for guests from India and abroad.

The complex remains cramped, and is packed to capacity throughout the year. The third floor of the complex is exclusively for foreigners.

It is from the Delhi Markaz that Jamaats (groups) are sent across the country to remind Muslims of the need to persist on the path of Allah.

The duration of a Jamaat work varies from three to 40 days. During tours, they remain inside mosques and go door-to-door, asking people to come for prayers and listen to bayan (sermons), so that they develop the urge to follow the path of salvation. Every Jamaat is led by a leader or Emir.

The Markaz keeps a record of every Jamaat in the country, and is a strongly centralised group headed by a two-member Shura. The Shura comprises Maulana Saad Kandhalawi and Maulana Zubair.

The destination of a Jamaat is decided through Mashwara (consultation) with the Shura.

Tablighis say that Sunati Rasullaha (Prophet’s way of life) is the Jamaat’s code of conduct. While dress code isn’t binding, they prefer to clothe themselves in the style of the Prophet: Loose overalls.

While the Tablighis claim that anybody can join a Jamaat, the process, in reality, is cumbersome: A prospective member must have his identity verified from his local mosque.

Maulana Yousuf Saloni of the Delhi Markaz describes Tabligh centres as spiritual hospitals. “Why do you go to a hospital? Hospitals treat medically unwell people. Similarly, we treat spiritually sick people.”

Asked about the alleged Tablighi connections of Kafeel Ahmed, who was pulled out of a burning jeep in the failed UK terror plot, Saloni says, “You can’t understand religion in days or weeks. It takes years to understand religion. These terrorists don’t understand the message of the Almighty and resort to violence. They have no understanding of the religion, that’s why they are bringing a bad name to religion.”

According to Saloni the hard times facing the Muslims worldwide is God’s way of teaching them a lesson. “They are moving away from God and his religion, and are hence being subjected to humiliation, suspicion and disgrace, all over the world.”

Most people who come to the Markaz are well off; it is not an organisation of illiterate and poor; among its main promoters are well-known religious scholars, businessmen, executives, professors, doctors, engineers, government servants and students.

A Tablighi says, “Let me give you an example of what Tabhligi life is like: we have a member, who retired as chief vigilance officer of the DDA. At the time of his retirement, he had nothing – no car, no house, even as his juniors have amassed ever material comfort. A Tablighi remains steadfast on the path of Allah and does not seek personal fortune.”

Twenty-one-year-old Shahid Azam from Gorakhpur says there’s no reason for one to believe the propaganda against Tabligh.

Of the Tablighis, he says, “They are trained to be mild-mannered. What they will do is just greet you, and enquire about the reasons of your absence from the mosque, and ask you to come to the mosque for prayers.”

While most members are reluctant to speak to the media, Dawood, an Ethiopian, is more candid. He says that TJ is about religion and nothing else. “The Jamaat will come to you. They will tell you some disciplines of Islam – how a true Muslim should live.”

He says that whatever is being done in the name of Jihad is terrorism.

“This has put us in deep trouble. People don’t trust us. I have come to Delhi from Hyderabad, to renew my passport. But, nobody is willing to give me a hotel room. It is clearly mentioned in Quran, come what may, you can’t attack non-combatants, women and children. There is no religion that tells you to kill innocent people. The business of international terror is for land and not religion.”

Tabligh and tasawwuf


Assalamua’laikum

Very nicely explained by Moulana Nazim mangera

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When we talk about Tabligh, we talk about the most important aspect of it which is going to individuals and meeting them at their places. How does Tasawwuf incorporate this in their day to day activities when this was the main responsibility of every prophet i.e. going to the people.

When TJ folks don’t see that in Tasawwuf and they understand the importance of it, they don’t give as much attention to doing bayt with a shaykh.

They feel that the purpose of Tasawwuf which is Tazkiyah can be attained through Tabligh so they don’t feel the need to do bayt.

So folks….stop whining about Tabligh Jamat not doing enough of Tasawwuf because they are doing much more Tasawwuf than what Tasawwuf folks are doing for Tabligh.

Dua of Moulana Zubair


Assalamua’laikum
once in a markaz, there was gathering of all elders of india

so Moulana Zubair came for dua at end and a near meaning of his dua….

The words he began with …..” Ya Allah, jitnay badhay is kaam may thay sub ek ek kar chalegaye, jitnay safaid dadi walay thay, sub ek ek kar chalyey gaye.. ya Allah ab sirf ginti kay chand loug rahgaye hai..pata nahi ye b kab jamay jhod kar chalejayengay… (Ya Allah, all the elder people of this work have went away, all those have white beards are going away one after another, now there are just a few countable people alive, we dont know when they will also leave us )

By now all the people in the top floor(which was completely filled) were crying very sadly.

Then he continued.. ” Ya Allah ab tuhi hamari hifazath farma… Saari duniya is waqt hamay dekh rahihai, sari duniya ki nazar is waqt hamper hay, har koi ham per ungli utatha hai (Ya Allah, please save guard us, the complete world is watching us, everyone points out fingers at us(well, he didnt mean pointing out the errrors of indivduals)) “

then he said this world, which are crystal clear in my mind and inshaAllah will be in future

He said.. ” Ya Allah, yaha jitnay loug hai.. unay kuch takleef hoti hai… kuch parayshani hoti hai… toh apnay ghar chale jatay hai, apnay ghar waloun say usay banth tay hai,ya hamay suna detay hai.. ..dil halka hojata hai… Lekin Ya Allah… hum kaha jaye… hum toh yahi per hai.. hum kiskay pass jaakar hamarai takleefoun ko bataye ya Allah.. hamari toh sunnay wala koi nahi hai…bus tu hi hai.. ya Allah. (Ya Allah, the people who are here, if they have worries and pains, they will go to their families, they will share it with their families or they will share with us, their heart will become light. But ya Allah.. where should we go..we are always here.. where should we go and share our worries and pains.. to whom should we tell obout our worries and pains.. there is no one to listen to us.. only You are there ya Allah)

really who is there to listen them

Imam Suhaib Webb (Maliki) on tabligh


My wife is pushing me to go with Tabligh! Who are they and what to do?

Answered by Imam Suhaib Webb

“My wife is constantly bothering me about going with Tabligh Jamat? I do other acts of goodness and don’t really want to join these people. At times she starts to drive me crazy and says I need to do something for the ummah? Please give me some background on this group and tell me how to deal with my wife?”

Tabligh’s Beginnings

Tablighi Jamat represents one of the great efforts to revive the faith of Islam in the hearts of Muslims. Their founder, Mawlana Ilyas (may Allah have mercy on him) was a man of great piety and concern for the Umma. His father was Mawlana Muhammad Ismail (may Allah have mercy on him) who, although a great learned man, was known for drawing water from wells, serving travelers and then offering two rakats of shukr to Allah for blessing him to serve them. He died in 1896 and his funeral prayer was so crowded that it had to be repeated. Shortly after his prayer, a pious man saw him in his dream saying, “Send me off soon. I am feeling ashamed The Holy Prophet is waiting for me.”

His mother, Bibi Safia (may Allah have mercy on her) memorized the entire Qur’an and was known for reading 10 Ajza (parts) of Qur’an every day during the month of Ramadan. She was known for her piety and reverence in worship. She was not only a worshiper of Allah, but she was a Murabiyah, who built and nurtured the young Mawlana and watered him from the blessed spring of Islam. Once, seeing something great in her son’s future, she said to him, “Ilyas, I feel the aroma of the holy Companions in you.” She used to place her hand on his back, and would say, “How is it that I see figures resembling the holy Companions moving along with you?”

The blessed fruit of these noble parents, Mawlana Ilyas, was born in 1885. It was in this home that the Mawlana was raised and nurtured on faith and actions. Once, the Mawlana, describing his grandmother, stated that she had become so engrossed in her worship and dhikr that she stopped eating. It was said to her, “You are old and weak and must eat!” She responded, “I draw sustenance from my tasbihat (remembrance of Allah).” Thus, the young Mawlana was surrounded by pious examples of people who were so attached to Allah that the world attached to them.

The Mawlana memorized the entire Qur’an at a young age and continued his studies of different Islamic sciences. He was known for having an intense presence about him. One day his teacher said to him, “When I see Muhammad Ilyas, I am reminded of the Companions (may Allah be pleased with them).” He was known for a strong intellect and excelled his peers in all of his studies. He had a number of great teachers and was blessed to study the works of Bukhari and Tirmithi; however, he was struck by an illness which led to his increase in studies and spiritual devotion.

In 1910 he assumed a teaching position at a famous school. After the death of his two brothers, and almost his own, the Mawlana moved to Dehli and began to teach. There he witnessed the horrible conditions of the Muslim Umma. In fact, it is well known that the Muslims there had adopted Hindu names, forgot their prayers and observed Hindu rights and festivals over their own. Under these conditions the heart of this saint pushed him to act. It was not sufficient for the Mawlana to focus solely on himself, but his true devotion to Allah and the Prophet (Allah bless him and grant him pece) led him to openly address the ills of the society. Thus, like the famous scholars before him, he not only focused on the purification of his soul, but the purification of his society and the Muslims around him. Thus, he was led to open a number of schools and educational institutions that focused on reviving the core Islamic teachings amongst the people. It was through this effort that Tablighi Jamat was born.

I’m sure many of our readers are wondering, why the long answer. Let me state that I felt it was an obligation to give them a small glimpse into the life of one of the greatest reformers our Muslim nation has seen in the last 200 years.

Summary of Tablighi Jamat:

Tablighi Jamat is a movement designed to bring faith back into the lives of the Muslims. They focus on five major duties and travel to different locations in order to spread the message of faith and dawa (calling to Allah) to other Muslims. They serve as one of the important alarm clocks whose job is to awaken a sleeping Umma, and remind it of its noble position and tasks. Members are encouraged to go for 3 days in a month, 40 days in a year and, if possible, 4 months in a lifetime.

Answer to the question:

Akhi, I think you should be happy that your wife is complaining that you’re not making dawa, praying, or doing enough for Allah’s deen. It sure beats hearing someone complain about the bills, not having the latest Visa Platinum or a new SUV etc. In fact, such a wife is one of the greatest gifts of Allah. The Prophet (peace and blessings upon him) said, “This world is nothing but goods. And the best thing in this life is a righteous wife.” Thus, instead of being angry at your wife, you should praise Allah that he has blessed you with her and she is encouraging you to look after your faith.

As was mentioned earlier, Tablighi Jamat serves as one of the many alarm clocks that Allah has used to wake up this umma. There are many such that are working to benefit others and do good in society. All of these groups have good and bad qualities, thus, what is obligated is to follow the truth. The Prophet (peace and blessings upon him) said, “Wisdom is the lost property of the believer.” Thus, one should approach these different groups as one would a fruit garden, examine the fruit and take what is good, If you are able to correct the wrongs found in these groups, based on sound knowledge and wisdom then you should do so. In addition, one of the dangers that any group possesses is a blind fanaticism (ta’assub) which, at times, causes splitting and hatred to appear in the hearts of the believers. It is important to realize that these groups are mere custodians of the umma and not vice versa. Thus, if you are not comfortable with Tabligh, then try and work with another group in your city or location. Islamic work is needed today in the West more than ever. Thus, work with groups who cling to the way of the sunna, avoid extremes on any side, and seek Allah’s assistance.

As for your wife, mention to her the story of Imam Malik (may Allah have mercy on him): Once a man from the people of renunciation (zuhd) sent him a letter, chastising him for not fasting enough, praying in the night or wearing shabby clothes. The Imam responded by saying, “Allah has distributed actions amongst His servants as He has distributed their sustenance.” Then he mentioned how Allah has placed the love of certain types of worship (ibada) in the hearts of His servants. Thus, you would have a person who loved seeking knowledge, one who loved zuhd and another who loved dawa. The Imam finished his letter by saying, “I have no doubt that you’re on good from your Lord and I’m on good from Him as well.” Thus, you can explain to her, it is very normal for one to be inclined to a certain type of Islamic group. Then, explain to her where your heart leads you and perhaps try to compromise. One night a week you can attend different programs together as a family. Thus, one week for her flavor and the next for yours.

Finally, nicely remind your beloved that it impossible for anyone to know what is in the hearts of Allah’s servants. Thus, if you do something good, she should assume the best and avoid the whispers of Shaytan. The Prophet (peace and blessings upon him) said, “Be careful of suspicion. For, indeed, it is the worst type of speech.”

A Few Points:

1. Mawlana Ilyas (may Allah have mercy on him) did not appear out of a vacuum. Like so many other great luminaries of our umma, the Mawlana was surrounded by wonderful parents who encouraged him to be a great Muslim. Thus, our brothers and sisters should focus on raising the next Imam Shafi’i, Malik or Salah al-din. Therefore, try to teach your children about the Sahaba (may Allah be well pleased with them). Then ask them to choose their favorite. Try to encourage that child to emulate the characteristics of that Sahabi. But remember that the most important lesson they will learn, are those that illuminate from the parents.

2. True tazkiyah leads one past mere focus upon the soul. A true servant of Allah is also concerned with the conditions and situations around him. Ibn Kathir relates that once Umar (may Allah be pleased with him) was asked, “Who is better? One who stays away from others, or one who mingles with others and continues to worship Allah?” Umar said, “Those who mingle with others, put up with their difficulties and continues to worship Allah, “Indeed, they are those whom Allah has tested their hearts for Taqwa.” At the same time mere actions with no inner connection are like an empty cup. Thus, Mawlana Ilyas represented a rare balance of a person. He had a personality built on sound knowledge, sound tazkiyah and sound actions.

3. It is important to realize that the Ahl-Sunna is very wide. It is very dangerous to declare different groups out of Ahl al-Sunna based on one’s mere love for their group. Thus, such issues should be left to the scholars. One thing that one should do is not merely listen to what others say about certain scholars such as Imam Ghazali or Ibn Taymiyya. It is always better to read about their lives and understand the historical and cultural realities that they dealt with.

4. In general it is important to realize that people are different when it comes to different acts of worship. Thus, a truly wise person recognizes this and tries to facilitate the needs of his or her family or community. It is important for MSA’s and masjids to organize programs that benefit all community members. We must move past group politics and work towards realistic unity.

5. The state of the heart is known only to Allah. Thus, questioning another’s intention is something that should be avoided. The great knower of Allah, Junaid (may Allah have mercy upon him), said, “Ikhlas is a secret between Allah and His servant. No angel knows it, nor can any shaytan overcome it.”

6. The virtue of having a pious good fearing wife.

I ask Allah to protect us from ta’assub (blind fanaticism) and hatred. I ask Him to unite the hearts of the umma and make us as one body.

And Allah knows best

Suhaib Webb

:: Biography of Shaykh al-Hadith, Muhammad Zakariyya Kandhlawi


In the last century, India has undoubtedly become an important center for the study of hadith, and the scholars of India have become well-known for their passion for religious knowledge.

Upon them ended the era of leadership in teaching hadiths, codification of the special fields [funun] of hadith, and commentary upon its texts [mutun]. Such was their mastery of this science that Muhammad Rashid Rida mentions in the introduction of his book Miftah Kunuz al-Sunnah, “Were it not for the superb attention to detail in the science of hadith displayed by our brothers, the scholars of India in the present era, this science would have withered away in the eastern cities. And, indeed, mastery of this science has been waning in Egypt and Syria since the tenth century AH.” There is no doubt that Shaykh Muhammad Zakariyya was among the most distinguished hadith scholars of India and a great contributor in the service of the Sunnah. He was given the honorary title of Shaykh al-Hadith, or “Great Scholar of Hadith,” by his teacher, Shaykh Khalil Ahmad Saharanpuri, who recognized his deep insight, clear-sightedness, and extensive knowledge of hadith and related sciences.

Lineage and Upbringing

He was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 AH (February 12, 1898 CE). His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Ismail, and his lineage continues all the way back to Abu Bakr, the great Companion of the Messenger (SallAllahu alaihi Wasallam).

Shaykh Abu al-Hasan Nadwi said about him, “Shaykh Muhammad Zakariyya was born into a household rooted in knowledge and passion for Islam. His immediate family and his predecessors were distinguished by firm resolve, perseverance, steadfastness, and adherence to religion…. His family included many notable scholars… and his grandmother memorized the entire Qur’an while nursing her son [Shaykh Zakariyya’s father].”

His father, Shaykh Muhammad Yahya, was among the great scholars of India, whose primary teacher in hadith was Shaykh Rashid Ahmad Gangohi. Under him he studied Sahih al-Bukhari, Jami al-Tirmidhi, and others of the six famous authentic books of hadith [sihah sitta]. Shaykh Yahya went on to teach at Madrasa Mazahir Ulum, in the district of Saharanpur, but did not accept any payment for his services. He instead made his living through his own book-publishing business.

As a young boy, Shaykh Zakariyya moved with his father to the village of Gangoh, in the district of Saharanpur. Since his father and Shaykh Gangohi had a close relationship, Shaykh Zakariyya quickly earned the affection of his father’s teacher.

Growing up in this virtuous environment, he began learning how to read with Hakim Abd al-Rahman of Muzaffarnagar. He memorized the Qur’an with his father and also studied books in Persian and the introductory Arabic books with his uncle Shaykh Muhammad Ilyas (founder of the Tabligh movement). He stayed with his father in the company of Shaykh Gangohi until age eight, when the shaykh passed away.

At the age of twelve, Shaykh Zakariyya traveled with his father to Mazahir Ulum, There, under his father, he advanced his study of Arabic, tackling many classical texts on Arabic morphology, grammar, literature and also logic. But by the time he was seventeen, hadith became the main focus of his life. He studied five of the six authentic books of hadith with his father, and then he studied Sahih al-Bukhari and Sunan al-Tirmidhi (for a second time) with honorable Shaykh Khalil Ahmad Saharanpuri. Out of his immense respect for hadith, Shaykh Zakariyya was extremely particular about always studying the hadith narrations with wudu’.

On Dhu ‘l-Qa’da 10, 1334 AH, when Shaykh Zakariyya was just nineteen, his dear father passed away. This event was extremely traumatic for Shaykh Zakariyya, as he lost not only a father but also a teacher and mentor. His deep sorrow remained with him for the rest of his life.

Teachers

Shaykh Zakariyya was blessed to live and learn in an era considered by many to be one of great achievements in Islamic knowledge by scholars in the Indian subcontinent. He studied with few but select teachers who reached the highest levels of learning, research, authorship, and piety. In addition to his father (Shaykh Muhammad Yahya) and uncle (Shaykh Muhammad Ilyas), he studied under the hadith scholar Khalil Ahmad Saharanpuri, author of the Badhl al-Majhud, a commentary of Sunan Abi Dawud. Shaykh Zakariyya acquired a hadith authorization from him and remained his student until Shaykh Khalil’s death in Madina Munawwara in 1346 AH.

Before his death, Shaykh Khalil Ahmad expressed his desire to write Badhl al-Majhud, and he sought Shaykh Zakariyya’s assistance as his right-hand man. This experience revealed Shaykh Zakariyya’s gift of penmanship and, furthermore, expanded his insight in the science of hadith. He worked hard on the project, attained the pleasure and trust of his shaykh, and was even mentioned by name in the commentary. This indeed opened the door to Shaykh Zakariyya’s authoring many literary works and treatises over the course of his life.

Teaching Career

In Muharram 1335 AH he was appointed as a teacher at Madrasa Mazahir Ulum, where he was assigned to teach books on Arabic grammar, morphology, and literature, as well as a number of primary texts of Islamic jurisprudence. In 1341 AH he was assigned to teach three sections of Sahih al-Bukhari upon the insistence of Shaykh Khalil Ahmad. He also taught Mishkat al-Masabih until 1344 AH. Shaykh Abu al-Hasan Nadwi said, “Although he was one of the youngest teachers at the school, he was selected to teach works generally not assigned to those of his age, nor to anyone in the early stages of his teaching career. Nevertheless, he showed that he was not only able, but an exceptional teacher.”

In 1345 AH he traveled to Madina Munawwara, the city of Allah’s Messenger, where he resided for one year. There he taught Sunan Abi Dawud at Madrasa al-Ulum al-Shar’iyya. While in Madina, he began working on Awjaz al-Masalik ila Muwatta Imam Malik, a commentary on Imam Malik’s Muwatta. He was twenty-nine at the time.

When he returned to India, he resumed teaching at Mazahir Ulum. He began teaching Sunan Abi Dawud, Sunan al-Nasai, the Muwatta of Imam Muhammad, and the second half of Sahih al-Bukhari. The school’s principle taught the first half of Sahih al-Bukhari, and after his death, Shaykh Zakariyya was given the honor of teaching the entire work.

In all, he taught the first half of Sahih al-Bukhari twenty-five times, the complete Sahih al-Bukhari sixteen times, and Sunan Abi Dawud thirty times. He did not just teach hadith as a matter of routine; the work of hadith had become his passion, and he put his heart and soul into it. Shaykh Zakariyya taught until 1388 AH, when he was forced to give up teaching after developing eye cataracts.

Travels to the Two Holy Cities

Allah blessed him with the opportunity to visit the two holy cities of Makka and Madina. He performed hajj several times, and his multiple trips had a profound personal effect on him, both spiritually and educationally. He made the blessed journey with Shaykh Khalil Ahmad in 1338 AH and with him again in 1344. It was during the second trip that Shaykh Khalil completed Badhl al-Majhud; he died shortly thereafter and was buried in the Baqi’ graveyard in Madina. May Allah have mercy on him and put light in his grave.

Sincere Love for Allah and the Prophet

Shaykh Muhammad Zakariyya inherited piety, honesty, and good character from his father (may Allah be pleased with him). He aspired to follow the Qur’an and Sunnah in all matters, big and small, with a passion not found in many scholars. He had extreme love for the Prophet and the blessed city of Madina. His students have related that whenever the death of the Messenger was mentioned during a lecture on Sunan Abi Dawud or Sahih al-Bukhari, his eyes would well up with tears, his voice would choke up, and he would be overcome with crying. So evocative were his tears that his students could do nothing but weep with raised voices.

He was often tested with regard to his sincerity. He was offered many teaching jobs at two or three times the salary that was customarily given at Mazahir ‘Ulum, but he always graciously declined the offers. For most of his teaching career, Shaykh Zakariyya never accepted any money for his services at Mazahir ‘Ulum; he did the work voluntarily, seeking Allah’s pleasure. Although he did accept a small salary at the beginning of his career, he later totaled up the amount and paid it back in its entirety.

Household

Shaykh Muhammad Zakariyya was married twice. He first married the daughter of Shaykh Ra’uf al-Hasan in Kandhla. She passed away on Dhu ‘l-Hijja 5 1355 AH. He then married the daughter of Shaykh Muhammad Ilyas Kandhlawi in 1356 AH. Allah blessed him with five daughters and three sons from his first wife, and two daughters and one son from his second marriage.

Daily Routine

Shaykh Zakariyya organized his time meticulously. He would rise an hour before dawn and occupy himself in tahajjud and recitation of Qur’an before performing the Fajr prayer in the masjid. After Fajr, he would read his morning supplications and litany until sunrise.

Thereafter he would go to meet with some people and drink tea (but never ate anything with it). He would then return to his quarters to read. During this time he would also research and compile his literary works, and, with few exceptions, no one was allowed to visit him at this time. When it was time for lunch he would come out and sit with his guests, who were from all walks of life; he would respect and treat them well, irrespective of who they were. After Zuhr prayer, he would take a siesta and then spent some time listening to his correspondence (which amounted to around forty or fifty letters daily from different places) and dictating replies. He also taught for two hour before ‘Asr. After ‘Asr, he would sit with a large group of people, offering them tea. After performing Maghrib, he would remain devoted in solitude to optional prayer and to supplication. He did not take an evening meal except to entertain an important guest.

Personality

Shaykh Abu ‘l-Hasan ‘Ali Nadwi says about his characteristics, “He was extremely vibrant,never lazy; light-hearted, smiling, cheerful, friendly; and he often jested with his close friends and acquaintances. We saw in him good character and forbearance with people, as well as a rare humility; and above all, his personal qualities were always governed by his deep faith and sense of contentment.”

 

Death

He had always hoped to meet Allah while in the city of the Messenger (SallAllahu alaihi Wasallam); Allah granted his wish. He died there on Monday Sha’ban 1, 1402 AH (May 24, 1982 CE) and was buried in Jannat al-Baqi’, in the company of the Companions and the noble family members of the Messenger (SallAllahu alaihi Wasallam). His funeral procession was followed by a large number of people and he was buried in the Baqi’ graveyard next to his teacher Shaykh Khaliq Ahmad Saharanpuri. May Allah forgive him, grant mercy, and elevate his status. Amin.

Scholars’ Praise of Him

Many scholars, both Arab and non-Arab, have praised him and recognized his knowledge and excellence. ‘Allama Muhammad Yusuf Binnori relates, Indeed there are some remnants of the scholars of past generations living today among the scholars of today’s generation. They have been guided to praiseworthy efforts in multiple religious sciences, such as jurisprudence; they are on par with the previous generations in their knowledge, excellence, fear of Allah, and piety; they stir up memories of the blessed golden age of scholarship. Among these scholars is a unique figure envied for his excellence in knowledge and action, the author of outstanding, beneficial works and of beautiful, superb commentaries: Shaykh Muhammad Zakariyya Kandhlawi Saharanpuri.

Shaykh Sa’id Ahmad, the head of Islamic studies at the University of Aligarh, UP, relates, It is evident to one who take a look at his works that he had a brilliancy, both in knowledge and with the pen, like that of Ibn al-Jawzi and Imam Ghazali. Of the scholars of his era I know of no one comparable to him in this regard, except Imam ‘Abd al-Hayy al-Farangi Mahalli (of Lucknow).

Shaykh Abu ‘l-Hasan ‘Ali Nadwi relates that Shaykh ‘Alawi al-Maliki said, When he reports the ruling and evidences of the Maliki school [in his writings], we Malikis are astonished at the accuracy and integrity of the report…. If the author had not mentioned in the introduction of [his] book that he was a Hanafi, I would not have known that he was

Hanafi, but would have definitely concluded that he was a Maliki, since in his Awjaz he cites by-laws and derivatives of the Maliki school from there books that even we have a hard time obtaining.

Students

Shaykh Zakariyya had numerous students who spread around the world and continue, to this day, to serve Islam, particularly establishing traditional Islamic schools in India, Pakistan, Bangladesh, England, Canada, America, South Africa, Zambia, Zimbabwe, and other countries. Some of his more prominent students in the field of hadith were Muhaddith Muhammad Yusuf Kandhlawi (d. 1384 AH), author of Amani ‘l-Ahbar Sharh Ma’ani ‘l-Athar, Shaykh ‘Abd al-Jabbar A’zami, author of Imdad al-Bari (Urdu commentary on Sahih al-Bukhari), and Mufti Mahmud Hasan Gangohi (d. 1417 AH). Many other scholars and students also acquired authorizations in hadith from him, including Dr. Mustafa’ al-Siba’i, Shaykh ‘Abd al-Fattah Abu Ghudda, Dr. Muhammad ‘Alawi al-Maliki and Shaykh Muhammad Taha al-Barakati.

Written Works

Shaykh Zakariyya wrote many works both in Arabic and Urdu. A number of them treat specialized subjects intended for scholars, and the rest have been written for the general public. His works demonstrate his deep knowledge and intelligence; his ability to understand the issue at hand, research it thoroughly, and present a complete, clear and comprehensive discussion; his moderation, humility, patience, and attention to detail. His respect and awe for the pious predecessors are evident in his works, even when he disagrees with their opinions on any particular aspect.

His first written work was a three volume commentary of the Alfiyya ibn Malik (on Arabic grammar), which he wrote as a student when he was only thirteen. His written works amount to over one hundred. He did not withhold any rights to his works and made it publicly known that he only published his works for the sake of Allah’s pleasure. Whoever wished to publish them was permitted to, on the condition that they were left unaltered and their accuracy maintained.

Hence, his books have gained overwhelming acceptance throughout the world, so much so that his work Fada’il al-Qur’an [Virtues of the Qur’an] has been translated into eleven languages, Fada’il Ramadan [Virtues of Ramadan] into twelve languages, and Fada’il al-Salat [Virtues of Prayer] into fifteen languages. He wrote four books on Qur’an commentary [tafsir] and proper recitation [tajwid], forty-four books on hadith and its related sciences, six books on jurisprudence [fiqh] and its related sciences, twenty-four historical and biographical books, four books on Islam creed [aqida], twelve books on abstinence [zuhd] and heartsoftening accounts [riqaq], three books in Arabic grammar and logic, and six books on modern-day groups and movements.

Some of His Hadith Works

One can find a complete list and description of his books in the various biographies written on him. Here is a brief description of a few of his more popular works on hadith:

Awjaz al-Masalik ila Muwatta’ Imam Malik: One of the most comprehensive commentaries on the Muwatta of Imam Malik in terms of the science of hadith, jurisprudence, and hadith explication. Shaykh Zakariyya provides the summaries of many other commentaries in a clear, intellectual, and scholarly way, dealing with the various opinions on each issue, mentioning the differences of opinions among the various scholars, and comparing their evidences. This commentary, written in Arabic, has won great acclaim from a number of Maliki scholars.

Lami’ al-Dirari ‘ala Jami’ al-Bukhari: Written in Arabic, a collection of the unique remarks and observations on Sahih al-Bukhari presented by Shaykh Rashid Ahmad Gangohi. These lifelong acquired wisdoms were recorded by his student Shaykh Yahya Kandhlawi (Shaykh Zakariyya’s father) during their lessons. Shaykh Zakariyya edited, arranged, and commented on his father’s compilation, clarifying the text and adding a comprehensive introduction at the beginning.

Al-Abwab wa ‘l-Tarajim li ‘l-Bukhari: An explanation of the chapter headings of Imam Bukhari’s Sahih al-Bukhari. Assigning chapter headings in a hadith collection is a science in itself, known among the scholars as al-abwab wa ‘l-tarajim [chapters and explanations]. In it, the compiler explains the reasons for the chapter heading and the connections between the chapter headings and the hadiths quoted therein. It is well known that the commentators of Sahih al-Bukhari have paid special attention to the titles therein, in tune with the Arabic saying: “The fiqh of Bukhari is in his chapter headings” [fiqh al-Bukhari fi tarajimihi]. Shaykh Zakariyya not only quotes and compiles what has been mentioned by other scholars like Shah Wali Allah al-Dehlawi and Ibn Hajar al-’Asqalani, but also correlates and clarifies these opinions and presents findings from his own research in many instances.

Juz’ Hajjat al-Wida’ wa ‘Umrat al-Nabi : A comprehensive Arabic commentary on the detailed accounts of the pilgrimage [hajj] of Allah’s Messenger. It includes the details of any juridical discussions on the various aspects of pilgrimage, giving the locations, modern-day names, and other details of the places the Messenger of Allah passed by or stayed at.

Khasa’il Nabawi Sharh Shama’il al-Tirmidhi: Composed in urdu, a commentary on Imam Tirmidhi’s renowned work al-Shama’il al-Muhammadiyya, a collection of hadiths detailing the characteristics of the Messenger. This commentary explains the various aspects related to the different characteristics and practices of Allah’s Messenger. It has been translated into English and is widely available.

:: Biography of Maulana Muhammad Yusuf Kandhlavi; Second Ameer of Tableeghi Jamaat


Sheikh Muhammad Yusuf Al-Kandhlawi was born on 25 Jumada I, 1335 H, corresponding to 20 March 1917 at Kandahla in India. His family was well-known for its Islamic scholarship and total devotion. His father, Sheikh Muhammad Ilyas Al-Kandhlawi (d. 1943), played an important role in the reform movement led by two scholars, Ahmad ibn Irfan and Muhammad Ismaeel, both of whom were to be martyrs. The reform movement aimed to remove all deviation from people’s beliefs and return them to the pure Islamic faith. Several scholars in his family studied under Sheikh Abd Al-Azeez ibn Ahmad ibn Abd Al-Raheem Al-Dahlawi, a highly reputable scholar of Hadith. Indeed the family produced a long line of famous scholars who were devoted to the study of Hadith and Fiqh, as well as other Islamic studies.

Paternal lineage:

Maulana Muhammad Yusuf son of Maulana Muhammad Ilyas son of Maulana Muhammad Ismail son of Shaikh Ghulam Hussein son of Hakim Karim Baksh son of Hakeem Ghulam Mohi-uddin son of Maulana Muhammad Sajid son of Maulana Muhammad Faiz son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh Muhammad Fazil son of Shaikh Qutb Shah.

Maternal lineage:

His mother daughter of Maulvi Rauful Hasan son of Maulana Zia-ul-Hasan son of Maulana Noorul Hasan son of Maulana Abul Hasan son of Mufti Ilahi Baksh son of Maulana Shaikhul Islam son of Hakim Qutbuddin son of Hakim Abdul Qadir son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh Muhammad Fazil son of Shaikh Qutb Shah

The paternal and maternal families of Maulana Yusuf Saheb come together in Hakeem Muhammad Sharif. Then the family traces their lineage back to Ameerul Mumineen Hazrat Abu Bakr Siddiq (Radhi Allahu Anhu). These two families were residing in the villages of Kandhala and Jinhjana. They were famous for their religiousness, knowledge and piety.

Childhood & Early Education:

Maulana Muhammad Yusuf Saheb was born in such an environment in which the attainment of piety was the purpose of one and all. The whole family was ingrained with spirituality and nearness to Allah. It was a family of Scholars, Huffaz, and Soofia. Memorizing the Quran had been the common practice of all men and women of this noble family. The women of the house used to keep themselves busy in the recitation of the Quran, optional prayer, studying of religious books and rememberance of Allah. Inside the family, there were numerous renowned scholars.

Scholars such as Maulana Muhammad Saheb, Maulana Muhammad Yahya, Maulana Muhammad Ilyas, Maulana Muhammad Ihtishamul Hasan, Maulana Muhammad Zakariyyah were all members of this outstanding family in which Maulana Yusuf Saheb was nurtured in.

As a young boy, Muhammad Yusuf Al-Kandhlawi showed very early promise. Indeed, he completed the memorization of the Qur’an when he was only 10 years of age. He then completed his primary education and studied Hadith, starting with the six main authentic collections, under his father. He then undertook a more specialized study of Hadith under the distinguished scholars of Mazahir Al-Uloom, a specialized school which placed particular emphasis on the study of Hadith, and trained its students in the art of Islamic advocacy. During his attendance at this school he particularly benefited from studying under his cousin, Sheikh Muhammad Zakariya Al-Kandhlawi, one of the top scholars of Hadith in the Muslim world in the twentieth century. He graduated from this school at the age of 20, in 1355 H.

“The lap of the mother is the child’s first madrassa (school).” This saying is very true, training of the children at home forms the foundation of their beliefs, character and personality. The training and education Maulana Yusuf Saheb had at home was similar to that of the training the Muslim women in the time of Hazrat Muhammad (SAW) used to give to their children. Each women of that household was ready to give her son for the work of Rasulullah (SAW). The stories of the companions of Rasulullah (SAW) had replaced the fairy tales in those homes. The lesson of the heroic freedom movement of Maulana Syed Ahmed Shaheed and Shah Ismail Shaheed had become so common in those homes, that when Maulana Abul Hasan Ali Nadwi wrote the detailed biography of Hazrat Syed Ahmed Shaheed, Maulana Ilyas Saheb did not find anything new in that biography.

Maulana Yusuf Saheb memorized the Quran at the age of ten from Hafiz Imam Khan Mewati. It was a blessing and a bounty of Allah on Maulana Yusuf Saheb that right from the very beginning the elders of that time had great concern and interest in him. Maulana Syed Ahmed Saheb Faizabadi, the elder brother of Hazrat Maulana Syed Hussein Ahmed Madni, sent an honorary degree to Maulana Yusuf Saheb commemorating his memorization of the Quran.

Hazrat Maulana Khaleel Ahmed Saheb Saharanpuri, who is the Khalifah of Hazrat Maulana Rashid Ahmed Gangohi and the Sheikh of Hazrat Maulana Ilyas Saheb and Maulana Zakariyya Saheb had great affection for the young Maulana Yusuf Saheb. Although, Maulana Yusuf Saheb was about ten years at the time of Hazrat Saharanpuri’s death, they had still shared tremendous love. Maulana Yusuf Saheb would call Hazrat Saharanpuri as “abba” (father in Urdu). Once, Maulana Yusuf Saheb rejected eating the bread cooked by the servant of Hazrat Saharanpuri and insisted on eating bread baked by Hazrat Saharanpuri himself. Hazrat Saharanpuri then went in the kitchen and cooked the bread with his own hands and fed Maulana Yusuf with his own hands as well.

Dedication to Tableegh & Arabs:

It was his father, Sheikh Muhammad Ilyas Al-Kandhlawi, who established an organization dedicated to Islamic advocacy. Its members devote a good portion of their time to travel and educating Muslim people in their faith, trying also to explain Islam to others. This organization is well known as Tableegh, or Jama’at Al-Tableegh, with members in many countries of the world. An important aspect of this organization is that it does not concern itself with politics in any way. It is dedicated to Islamic propagation and advocacy.

Sheikh Muhammad Yusuf Al-Kandhlawi began his scholarly career in teaching and writing. However, after consulting several scholars and figures of the Tableegh, his father entrusted to him the leadership of Tableegh as he sensed his approaching death. Al-Kandhlawi dedicated himself to this task which practically filled every day of his life. He traveled all over the Indian Subcontinent giving lectures and speeches and holding circles advocating a return to the pure faith of Islam, which should be implemented in people’s life.

Al-Kandhlawi believed that the Arabs must always take the leading role in Islamic advocacy, because they were the people chosen by God for this task as He revealed His final message in their language. Hence he was keen to spread his efforts and the Tableegh work to Arab countries.
He also realized that the best centers to spread this work were Makkah and Madinah, regularly visited by pilgrims from all over the Muslim world.

Therefore, he gave particular attention to educating Indian and Pakistani pilgrims, speaking to them at the ports of Bombay and Karachi, before embarking on their journey.

He would teach them the proper way of performing their pilgrimage rituals, and educate them in the need for Islamic advocacy. Thus, he was able to form groups of advocates from the pilgrims. These groups undertook the task of speaking to other pilgrims in the Grand Mosques in Makkah and Madinah. This generated interest among pilgrims of other countries who approached al-Kandhlawi to send groups to their areas. He responded to their requests and the Tableegh work began to take roots in several Arab countries.

Al-Kandhlawi traveled a great deal to promote the Tableegh work of Islamic advocacy. He made numerous trips to Pakistan where he held heavily attended functions, which contributed to the Tableegh organization taking strong roots in that country. His first pilgrimage was in the company of his father, before he took over the Tableegh. In his second pilgrimage, undertaken in 1374 H, 1954, in the company of Sheikh Hussain Ahmad Madani, a famous Hadith scholar, he met many Saudi scholars and discussed with them the issues and problems of Islamic advocacy and propagation. He made his final pilgrimage one year before his death, in 1383, where he held an endless series of meetings with scholars from all over the Muslim world, and was keen to meet as many Saudi scholars as possible.

Scholarly Work:

Despite his total dedication to the Tableegh work, which took much of his time, Al-Kandhlawi was able to write and his writings reflect his broad knowledge, particularly in Hadith and in the history of the Prophet and his companions. Two books feature more prominently among his writings. The first is Amani Al-Ahbar Fi Sharh Ma’ani Al-Athar, which is an annotation of a major work by Imam Ahmad Al-Tahawi, a famous Egyptian scholar who lived much earlier. The book is in four large volumes.

However, his book Hayat Al-Sahabah, which may be translated as The Prophet’s Companions’ Way of Life, has earned wide acclaim and become essential reading for anyone who wishes to understand the Islamic way of life or to explain Islam to Muslims and non-Muslims. In this book, Al-Kandhlawi collects reports mentioned in books of Hadith, history and biographies about the Prophet himself and his companions.

It highlights the aspects related to Islamic propagation and advocacy. It thus reflects life at the time of the Prophet’s companions, and shows their manners, feelings and thoughts in different situations. The book was published in Arabic in three volumes many times by different publishers. It has more recently been published, with annotation, in four large volumes, with two introductions by two highly reputable scholars, Syed Abu Al-Hasan Ali Nadwi, and Sheikh Abd Al-Fattah Abu Ghuddah.

Passing Away:

In 1965, Al-Kandhlawi made a long trip to Pakistan, where he traveled throughout the country, giving a long series of lectures and speeches, and holding a continuous series of meetings, with people from all strata of Pakistani society. Although he was not feeling well at the start of his trip, he continued with his heavy schedule, paying little attention to his deteriorating condition. On the final day of his trip, he was scheduled to give a major speech in Lahore, and although he was too ill to give such a speech, he felt that he could not let people down.

But the speech took its toll of his health. On finishing it, he was immediately taken to hospital, but he died on his way there, at the age of 48. His body was airlifted at night to Delhi, where his funeral was attended by tens of thousands of mourners. May God shower His mercy on him.

:: Biography of Maulana Inaamul Hasan; Third Ameer of Tableeghi Jamaat


When Allah Ta’aala favors some one He makes unseen arrangements for all the necessary things. The learned say that there are two things which play an important role in making a person’s personality. One of the two things is one’s family because the family traditions and virtues are transmitted from one generation to another. This is the probable reason why the prophets were born in the noblest of families only. Imaam Bukhari has quoted a narration in which the Caesar of the Roman empire said (He knew it from the ancient divine scriptures) that prophets were always born in the in the noblest families of their communities .The second thing that builds an important role in building a person’s character is the child’s environment, surroundings, the birth place and its growth as these become part of the person’s whole life and personality.

Hadrat Maulana Inaamul Hasan (RA) was given both of these to a high degree. Allah Ta’aala selected a noble and high Siddiqui family which was blessed with the virtues of religious knowledge, piety, sincerity, Taqwa etc. from their great ancestor Hadrat Abu-Bakr (RA) whose legacy came down from one generation to another. Several great personalities were born with special characteristics and virtues which cannot be easily understood by the people of our times. Hadrat Maulana Sayyed Abul Hasan Nadwi (Ali Mian) (RA) says about this family that not only males but also the females of this family were models of piety. They remained busy in divine worship, zikr, Tasbeeh, and Tilaawat day and night as a daily pattern of their lives. The ladies busied themselves in non-obligatory (Nawaafil) prayers individually and prayed their Taraweeh Salat behind the male members of the family. During the month of Ramadhaan there used to be a wonderful home atmosphere. The recital of the holy Quraan used to be continuous day and night time during the whole month. The ladies had so much enthusiasm that tilaawat was their great pleasure. Their Salaat was such that they remained completely unaware of happenings in their houses. (Hadrat Maulana Ilyas and his Dini Dawat).

Hadrat Qazi Ziyaa’uddin Sanami (RA) a contemporary of Hadrat Khwaaja Nizaamuddin Awliya (RA) was Hadratji’s ancestor. Maulana Hakim Muhammad Ashraf Jhanjhanawi (RA) was also one of his ancestors. He was famous for miracles (Karaamat), Ilm, fadl Taqwa and Ma’arifat. Ulama of his days acknowledged his kamal and fadl. A great aalim (Islamic scholar) Allama Abdul Hakim Sialkoti (RA) said that he did not believe in Qudusi persons but I came to know that such persons do exist in this world after having discussion with him in a meeting. On getting an unknown sign Maulana Hakim Muhammad Ashraf went out in search of a murshid (a spiritual Sage- teacher), met such a Buzrug of the Qadiriyyah order of Tasawwuf. He was greatly impressed with what he saw and heard. He took the Bait (an oath of allegiance) and became engrossed in wird, wazaa’if, zikr, azkaar and mujaahida (various activities of divine remembrance and meditation). After two years his murshid asked him to go to another Buzrug. After some time he was sent to yet another who informed him that he (Maulana Hakim Muhammad Ashraf) had reached the final stage (of Tasawwuf) so he was told to go back to his native place and advised that if he wished to declare his spiritual status he should take bait and give guidance to the people, but if he wished to conceal it from the people he should remain busy in teaching. He replied that he preferred to devote himself to the service of the Ilme- Shariah (knowledge of the Islamic Jurisprudence). So the Buzrug made Du’aa that the zaaheri (the publicly known) Ilm (knowledge) of Islamic Shariah would remain in his family. After getting the khilaafat (spiritual authority) he returned to his native place and busied himself in obtaining and transmitting the knowledge (Ilme-deen) of the Shariah.

Maulana Muhammad Ashraf (RA) had two sons, Maulana Muhammad Shareef (RA) and Abdul Muqtadir (RA) . The former followed the footsteps of his father in Ilm, Fadl, ma’aarif. Mulana Ihtisaamul Hasan Kandhalwi writes in his kitaab “Halat-e-Mashaa’ikh-e-khandalah”, Hadrat Maulana Ashraf was told by his Pir-murshid that Ilm of Shariah would remain in his children till the day of judgement (Qiyaamah). This was evident first of all in Maulana Muhammad Shareef (RA). Since then this bashaarat has remained in his progeny of eleven generations till this day. Insha’allah this Ilme-shariah will remain in in every generation of his family till the last day.

Maulana Hakim Muhammad Shareef (RA) had two sons. One son Maulana Muhammad Faiz (RA) lived in Jhanjhana Some great scholars like Maulana Isma’eel Khandalwi (RA), Maulana Muhammad Yahya Kandalwi (RA) and his sons Shaikhul Hadith Maulana Muhammad Zakaria (RA), his brother the pioneer (Baani) of Tabligh Maulana Muhammad Ilyaas (RA) and his son Maulana Muhammad Yusuf Kandalwi (RA) were born in his family. The second son of Maulana Hakim Muhammad Shareef (RA) was Maulana Hakim Abdul Qadir (RA) who lived in Kandhala. Many great religious scholars were born in this family e.g. Mufti Ilaahi Bakhsh Kandhawi (RA), his nephew Maulana Mufti Muzaffar Husain Kandalwi (RA) and others. Maulana In’aamul Hasan (RA) is also from the same family. Jhanjhana and Kandalwi family branches get together in Maulana Muhammad Shareef (RA). Maulana Mufti Elahi Bakhsh (RA) was very famous in his family. He was one of the very great disciples of Shah Abdul Aziz Dehelvi (RA). He was a famous author, Mufti of his age. His “takmilo” on the mathnawi of Maulana Rumi (RA) is well known, his son Maulana Abul Hasan (RA) was also a great Aalim, (Islamic scholar) as well as a famous physician (Hakim). He had a high position in the matter of piety (taqwa). His son Noorul Hasan (RA) was also a great alim. Sir Sayyed Ahmed Khan, the founder of the Aligarh College was his student. His son Zahurul Hasan (RA) and his son Hakim Riyazul Hasan (RA) were great scholars and physicians. Maulana Hakim Raziyul Hasan (RA) studied the Hadith from Maulana Rashid Ahmed Gangohi (RA). His son Maulana Ikramul Hasan (RA) was the maternal nephew of Maulana Ilyaas (RA). Ikraamul Hasan (RA) got religious education, and then he obtained B.A. and L.L.B. degrees from the Aligarh University. He then for some time had law practice in the Kerana court. After giving up the lawyer’s profession, he remained in the service of Shaikhul Hadith Maulana Muhammad Zakaria (RA) whose companionship and the service of Madressah Mazaahir Uloom became the aim of his life. Maulana Muhammad Ilyaas (RA) loved him very much. He rendered a great deal of help in nursing Maulana Muhammad Ilyaas (RA) in his last illness. Maulana In’aamul Hasan (RA) was his son.

Hadrat In’aamul Hasan (RA) was born in the town of Kandhla., Dist Muzaffar Nagar, U.P., India on the 18th Jammadul Oola 1336 A.H. i.e. 20th February, 1918 C.E. Famous Hafez Mangtu taught him Hifzul Quraan. He learnt Persian up to Boston of Sheikh Saadi (RA) from his maternal grandfather Abdul Hamid (RA) and received Arabic based education from Mizan-Munshaeb to ShahreJami from Hadrat Maulana Muhammad Ilyaas (RA) at Nizaamuddin Kaashiful Uloom. When Maulana Muhammad Ilyaas went for Haj in 1451 A.H., he and Maulana Yusuf (RA) were given admission in Madressa Mazaahirul Uloom Saharanpur. He learnt Hidaya from Maulana Zakaria (RA) and Mebzi from Maulana Jameel Ahmed Thanvi. When Maulana Ilyaas returned from Haj, In’aamul Hasan went back to Basti Hadrat Nizaamuddin where he studied Mishkaat from Maulana Ilyaas (RA) and Jalaalain from Ihtisaamul Hasan Kandhalwi (RA).

He and Maulana Yusuf (RA) were companions of studies. He was admitted again in Mazzahir Uloom, Saharanpur where Maulana Abdul Latif taught him Bukhari Sharif, Maulana A. Rahmaan Kamilpuri taught him Tirmidhi Sharif, Maulana Manzoor Ahmed (RA) taught him Muslim Sharif and Maulana Muhammad Zakaria (RA) taught him Abu Dawood (Bukhari, Muslim, Tirmidhi, Abu Dawood are the famous Hadith literature). His companion in Hadith studies was Maulana Muhammad Yusuf (RA).

It is narrated that both of them had made an arrangement to study at night by turn. One would study till mid-night, prepare tea for the other and wake him up and then go to bed. Then the other would study till Fajr prayer and wake the one whowas still sleeping. Both of them took turns every other day (life story of Hadrat Maulana Yusuf (RA). Page 170- 171)Before he could complete his studies due to Maulana Yusuf’s (RA) illness he had to leave Mazaahir Uloom and return to Basti Hazrat Nizaamuddeen. He studied Ibn Majah, Nasa’ee, Tahawi and Mustadrake Haakim (compilations of Hadith) from Maulana Ilyaas (RA) and thus completed his religious education.

As his paternal grandfather Maulana Al-Haj Hakim Raziyul Hasan (RA) wished Hadrat In’aamul Hasan (RA) was engaged for marriage with the second daughter of Maulana Muhammad Zakaria (RA). During his boyhood, Maulana Yusuf (RA) was engaged with marriage to the eldest daughter of Hadrat Shaikhul Hadith (RA). On the 3rd Muharram, 1354 Hegira the annual Jalsa (gathering) of the Mazaahirul Uloom was held. At that time of the Jalsa Maulana Ilyaas (RA) expressed his wish to Shaikhul Hadith (RA) that it would be better if the Nikaah ceremony of both Yusuf and In’aamul hasan should be performed in the Jalsa though there was no preparation for it. The Shaikhul Hadith (RA) readily accepted it. When he was leaving for the jalsa he then informed his wife about it. She said politely that if she had been informed of it she would have got a pair of clothes ready for their daughters. Hearing this he remarked that if he had known that their daughters were naked (in dire need of clothes), he would have been informed earlier. (Our present day Muslim society should follow our elders as the leaders of the community and learn a lesson from this incident). Hadrat Shaikhul Islam Maulana Sayyed Hussain Ahmed Madani (RA) performed the Nikaah ceremony which was attended by the religious elders of the day. Maulana In’aamul Hasan (RA) went together with Hadrat Maulana Muhammad Ilyaas (RA) for his first Haj-pilgrimage to Mecca in 1356 hegira. Maulana Yusuf (RA) and Maulana Ihtisaamul Hasan were with them. They made the Haj journey from Karachi by steamer. During this journey they did the Tabligh. The Arabs praised their effort and promised them help. During this journey he received several good tidings (Bashaarat) about the tabligh mission. Then he returned home. For a long period Maulana In’aamul Hasan remained ill. He lived in his native place kandhla during this illness. During this period, he was engaged in meditation ( mujahidha), also in the path of Suluk(sufism). Hadrat Maulana Muhammad Ilyaas (RA) died on the 21st Rajab 1363A.H. on 23rd July, 1944 C.E. It was a Thursday morning. Two days before his death he named six persons from among his special people as his khalifas. Hadrat Maulana In’aamul Hasan was among these six people. After the death of Maulana Muhammad Ilyaas (RA), the religious elders held consultation with Maulana Shah Abdul Qadir Raipuri (RA), maulana Fakhruddin (RA) and Shaikhul Hadith Maulana Muhammad Zakaria (RA) and decided that Maulana Yusuf (RA) should be the successor of Hadrat Maulana Muhammad Ilyaas (RA) as the Amir (leader) of the Tabligh Jamaat. Hadrat Maulana In’aamul Hasan (RA) heartily welcomed the decision and became such a helper and advisor of Maulana Yusuf (RA) that he was called the right hand of Maulana Yusuf (RA). He was the brain of the Tabilgh jamaat. He continued it till the last moment of the life of Maulana Yusuf (RA)with complete support and he played the main role in the various activities of of the Tablighi centre (markaz) of Nizaamuddin. Besides he discharged the responsibilities of Mohtamim (Administrator) of madressah Kaashiful Uloom even during the time of Maulana Yusuf (RA) and he did the teachings as well. He taught various branches of Islamic Knowledge, for several years he taught Bukhari Sharif. He was well versed in the Ilme-Hadith (knowledge of the traditions of Nabi sw. Hadrat Shaikhul Hadith included some of his narrations in the marginal notes of his kitaab “Lami’uddarri”.Since boyhood Maulana In’aamul Hasan (RA) had a reserved nature. He was quiet. He avoided unnecessary talk. He remained busy with his own work. He would not see anyone unless it was necessary. He disliked meeting people and their companionship passing time in talk. He strictly observed his routine. He talked briefly and to the point. When necessary he replied to questions very effectively. He was fair skinned. He was active. He had a very active mind. He could understand intricacies very well. He dressed himself in fine and clean clothes. His food was limited as necessary. He could spare enough time for reading because he observed limit in meeting the people and perfect punctuality. He was fond of reading. He passed most of his leisure in studying books. He had an unique collection of books on various branches of knowledge in his own library.

 

When Hadrat (RA) was writing Hayaatus-Sahaba and Amanil-Ahbar, he thought deeply about problems that would arise and search for information in the books. Even then if he could not get the necessary information he used to send Maulana Abdullah Taariq (RA) to get the necessary information from Maulana In’aamul Hasan (RA). Maulana Abdullah Taariq (RA) says that it mostly happened that Maulana In’aamul Hasan (RA) would open a book and point out the required information exactly in its place or his active mind would give the right information for the solution to the problem. Quickly he would rise up, pick up the book from the cupboard and hand it over saying, “Go and show it to Maulana Yusuf (RA).

One of his special Khaadim’s (servants) gives the information that Maulana In’aamul Hasan (RA) studied the whole volume of “Fatwa Alamgiri” from the beginning to the end completely twice. From this we can get an insight into his enthusiasm and untiring efforts for the search of knowledge. Several of the Mufties of these days don’t have this honor. He has written several explanatory notes of research in the manuscript of “Tarajimul Abwab” of the Bukhari Sharif. This shows his scholarship and versatility of the traditions of the holy Prophet (SAW).

The second Amir of the Tablighi Jamaat Maulana Yusuf (RA) died on Friday 29th Zilqaad, 1384 Hegira i.e. 2nd April 1965 C.E. in Lahore, Pakistan. An important problem arose, who could be the successor? It was not only important but also delicate. It was not an easy matter. There was a great need of a person who had a great attachment for the Tablighi mission with mind and heart; and who had remained in the company of the late Amir in the markaz as well as in the journey. Maulana In’aamul Hasan (RA) was the most likely choice because he was the companion of Maulana Yusuf (RA) from their young days and he was also his right-hand. Maulana In’aamul Hasan (RA) was a great religious scholar of repute. He had a fine personality. He was trustworthy of Maulana Muhammad Ilyaas (RA). He was the brain of the Tablighi Daawat. Maulana Yusuf (RA) relied on his advice, consultation, co-operation and affection trustfully. Hadrat Sheikhul Hadith Maulana Muhammad Zakaria (RA) held consultations with others and thenappointed Maulana In’aamul Hasan (RA) as the Amir of the Tablighi jamaat as the successor of Maulana Yusuf (RA), Moulana Fakhrul Hasan (RA), an Ustaadh of the Darul Uloom and made the declaration in the assembly of thousands of people. Almost all the previous activists of the Tablighi Jamaat were ter some time resent. All of them expressed their satisfaction and relief and promised their trust and co-operation. Since that day till the last breath Maulana In’aamul Hasan (RA) for a period of 31 years discharged his responsibility as the Amir with foresight and courage. Under his leadership the great mission of Tabligh spread far and wide in all parts of the world. Until the time he became the Amir-e Tablighi Jamaat he had no great linking with oratory (takrir, Bayaan, speech). But when becoming the Amir he made good progress in the art of oratory. He talked briefly but with firmness and to the point. After some years of experience he began to deliver lengthy speeches. We should know that Dawah and Tabligh are not the names of Takrir. It is more than Takrir. He paid much more attention to other activities of the Jamaat than Takrir making. Yet if there was a big gathering (Ijtima) he would give brief but factual guidance and the Ijtima would come to an end with his Du’aa. He had a reservednature. This enabled him to achieve important activities, i.e. if someone asked about a matter, whose reply would create fitna he used to observe silence. As a result the opportunity of fitna never materialized. Mischief was thus buried in the bud. Hadrat Umar Ibne-Khattaab (RA), the second Khalifa once remarked ‘ observe silence and destroy baatil ( falsehood)”. He was an expert in the art of observing silence. As he disliked unnecessary contact, people did not try to get his companionship. It saved his and their time. They devoted their time to some useful activities instead. At the markaz and on journeys it made no difference in people’s coming and going here and there, it reduced the waste of their time. Clearly it was advantageous. He believed in the division of labor. He allocated activities. He sentpeople to the responsible man selected for a particular work. He did not interfere in the activities of others. He remained bed-ridden for the last few years continuously. So the special visits were reduced to minimum. Important activities were allocated to others who were made responsible so such visits were not necessary yet he made long journeys to attend large Ijtima’s. he supervised every activity himself and remained in close contact with all the matters of the markaz, the country and foreign lands. He kept a careful watch. He could solve the difficulties silently but pretty well. His physical built up did not become heavy till the last so he could move about cheerfully. At ten’o clock at night on the 9th June, 1995 he was taken to hospital in a wheelchair by car. Everything possible was done for his medical treatment.at last he breated his last at the age of seventy years at 1.25 p.m. on Saturday the 10th Muharram, 1416 Hijara, 10th June, 1995 C.E. Innaalillaah… He left behind in this world a son named Maulana Zubairul hasan and a daughter. The sad news of his death spread around the world like lightning. The namaaz-e-janaza was to be held at sixin the evening. There was a huge gathering in the Basti nizamuddin by that time. There was no more space for more people so all the roads leading to the basti hadrat Nizaamuddin were closed to the traffic. His funeral was attended by more than half a million people, but everyone observed perfect discipline and order. After the Magrib namaaz he was laid to rest beside Hadrat Maulana Yusuf . hadratji received the direct training and upbringing from Maulana Muhammad Ilyaas (RA) and he took part in tabligh from the beginning of the Tablighi mission till his last in all the activities. Such a wonderful personality has left us; and the golden age of tabligh has come to an end. We make Du’aa to Allah to shield him from every type of fitna and evil Aameen

Tablighi Jamaat (What is Tabligh)


History
It was founded in the late 1920s by the Deobandi cleric Maulana Muhammad Ilyas Kandhalawi in the Mewat province of India. Maulana Ilyas put forward the slogan, ‘Aye Musalmano! Musalman bano’ (O Muslims! Be Muslims).

It is strictly a non political movement. The Tablighis work at grass roots level reaching out to Muslims across the economic and social spectrum.

Originally started in Delhi, India, the movement has spread to 150 countries and has an active following estimated to be between 70 to 80 million devout followers.

The Jamaat does not solicit or receive donations. Rather it is self funded by its members and operates on a very efficient model where administrative expenses are almost absent or taken care of by donations from senior members.


Ameer or Zimmadar
Ameer or Zimmadar are titles of leadership in the movement.

 

The first Ameer, also the founder, was Maulana Muhammad Ilyas Kandhalawi (Maulana Ilyas) (RA) (1885-1944). The second was his son Maulana Muhammad Yusuf Kandhalawi (1917-65) (RA). The third one was Maulana Inaam ul Hasan (Inamul Hassan) (1965-95) (RA). Now there is a shura which includes two leaders: Maulana Zubair ul Hasan and Maulana Saad Kandhalawi


 

Aims
Tabligh in Arabic means “to deliver (the message)” and Tablighi Jamaat strive to revive this duty which they consider as one of the primary duties of a Muslims. They encourage people to follow Islamic principles and the life of the prophet Muhammad (peace be upon him).

The movement asks the Muslims at-large to spend their time and money in spiritual journeys (called “khurooj” in Arabic) to seek religious knowledge (“Taleem”) and promote the faith. During these scheduled journeys (usually for a specified period of 4 months, 40 days, 10 days, or 3 days), members of each travelling group (called jama’ats) learn the basic tenets of Islam from each other. Apart from these, a list of desired qualities of the sahaba are studied and practiced.

These are:

1.Kalima Conviction of faith – Belief in the oneness of God. This is expanded to mean that the creation cannot do anything without the will of God, but God can do everything without the creation. It also has the adjunct of belief that complete success in this world and the hereafter is only achieved in following the way of life shown by the prophet Muhammad and every other way leads to failure in this world and the hereafter.

2.Namaz
Humility & Devotion in Salah – Perfection in observance of prayers.
3.Ilm-o-Zhikar Acquiring knowledge about Islam and the Universe and remembrance of God.
4.Ikram-e-Muslim Good behaviour towards Muslims, and others. Sacrificing ones own needs in order to fulfil another’s needs. Includes respecting ones elders and showing kindness to somebody younger.
5.Sa-hih-Niyyat (Also referred to as Ikhlas-e-Niyyat) Correction and Purity of intention. Meaning that all good actions should be solely for the pleasure of God and not for fame or materialistic gain. At the beginning, during and at the end of a good deed, the intention should be checked and corrected.
6.Da’awat-Il-Allah Inviting to God – Spending ones time and money in the “Path of God” (Invite towards good action e.g. charity, prayer and calling people towards God). This task is a must for every Muslim as Prophet Muhammad (SAW) was the last messenger of God and no further messengers will come to preach the message of Islam.


Constitution and activities

 

Members of any given Jama’at usually hail from varied backgrounds. Each Jama’at is usually constituted in a village or town mosque. They decide upon a route and time period of the Journey by Mash’wara or group counselling.

Each Jama’at has 8 to 15 members with one leader or Amir who is usually chosen by the members themselves before the actual journey. They stay in Masjids (Mosques) along the way, and preach to the people who attend the Mosque. During the day, members of the Jama’at visit Muslim houses door to door and roam the markets of the town or village they have stayed in and exhort Muslims to lead a pure religious life and invite them to attend a sermon in nearby Mosque after certain prayers. Usually after the sermon, they encourage the attendees to come forward and join them on the spiritual journeys for a number of days they can spare.

Since they encourage other Muslims to join in their spiritual journeys, any Muslim can easily join. There is no strict membership rules to be part of Tablighi Jamaat. In fact there is no ‘membership’ at all and there is no background check for newcomers. Almost any Muslim can join the group in a mosque.

The Jamaat as a missionary organization is popular in South Asia and has many adherents internationally. The main headquarters for Tabligh Jamaat (known as a Markaz) is in Nizamud-deen,India. Europe’s main Markaz is in Dewsbury, England. East Asia’s main markaz is located in Jakarta, Indonesia. The main African markaz is in Johannesburg, South Africa. The group has also given lectures in the majority of mosques in the world.

When a “Tablighi” returns from his journey, he should try to implement what he has learnt into his life. He should also invite others towards it so they can also spiritually benefit from it. Daily Taalim (which means teaching and learning) is recommended to be done at home so that the women folk and children can also benefit from what the men have learnt. However there is a Jamat for women called a Masturat Jamat. Unlike the men, the women stay outside the mosque in the house of a well known tablighi worker following full sharia’h rules with pardah and learn and also teach the women of that locality who may come to join them. Men do not join the Masturat Jamat as they are separate and stay in nearby mosque.

Apart from preaching, followers are also encouraged to spend 2.5 hours every day serving others. Typically this involves encouraging other Muslims to join the effort. These ‘hours’ are also used to meet sick people and help the needy. In the local mosque, there is a daily ‘Taalim’ (which means teaching or learning) and one person reads from a book. ‘Taalim’ is also done in homes with wife and children. This teaching is generally done with a few books, but is not limited to (Fadail-e-Ammal or virtues of deeds by Maulana Zakaria and Riyadhus-Saleheen) and also the book of selected Ahadith called “Muntakhaba Ahadees” and it covers the basic tenets of Islam. Then there is a ‘Mashwara’ where planning for the effort is done. They also do a weekly program called “Joula” where they go door to door meeting people and inviting them to mosque for prayer etc


Social impact
Most hamlets in the Indian subcontinent usually have a mosque called the Markaz, or centre, where weekly meetings occur. Preachers during these meetings urge people to go in Jama’at for as many days as their condition permits. The recommended period (but not necessary) is four months once in a life-time, a periodic planned tour schedule of 40 days in a year and 3 days in a month.

 

A strong grassroots support for the movement can be found in India, Pakistan, Malaysia, Thailand, Bangladesh, Sri Lanka, Fiji, Central Asian countries, East Asian countries, North and Central African countries, South American countries and the Gulf countries.

In Pakistan the movement is based in Raiwind, near Lahore. The annual Tablighi congregation in Bangladesh, the Biswa Ijtema, attracts over 3 million devotees from around the world. A large participation in Tabligh efforts are also seen in Europe, North America, South Africa, North Africa and East Asian Muslim countries.


Political & Celebrity links 

 

The Tablighi Jamaat is a professedly non-political movement. Despite this, due to its popular stature, many prominent politicians in Muslim and non-Muslim countries from both the right and the left associate themselves with the Tabligh. Many entrepreneurs in the Muslim world have been Tablighis. Among others, former Pakistani Prime ministers Nawaz Sharif and former Pakistani President Muhammad Rafiq Tarar have been associated with the Tablighi movement. Pakistan’s Inter-Services Intelligence agency was formerly headed by Javed Nasir, also a Tablighi.

 

Other than politicians, many celebrities in Pakistan have also associated themselves with the Tablighi Jamat. Acclaimed musician Junaid Jamshed reverted to Islam through the Jamat. Members of the Pakistani cricket team, including Saeed Anwar, Mohammad Yousuf (convert-formerly Yousuf Youhana), Inzamam-ul-Haq, Saqlain Mushtaq, Salim Malik, Mushtaq Ahmed & Shahid Afridi frequently attend the Jamat’s lectures.

In Indonesia, Tabligh has also touch the life of Sakti, a member of Sheila on 7, a famous Indonesia Pop Band. During 2006 he has conducted a four months journey to International Markaz in Nizzamudin, New Delhi, India. He already quit the band completely, and practices the amalan maqaami and amalan intiqaali quite intensively.


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