Colonel Amiruddin Sahib - The silent voice of Tablighi Jamaat

Colonel Amiruddin Sahib the Amir of Canada,  has died today (18^th Sep 2012) at the age of 99 in Toronto (Innaa Lillahi Wa Innaa Ilayhi Rajioon). He converted over 5500 people to Islam and said he stopped counting to maintain his sincerity.  He was a man of complete sincerity, a shining light in these dark times.  For over 55 years of his life he traveled more than 72 countries, spending whatever he  earned in his life in the path of Allah .He practice was to go in the path of Allah for about 8 months in a year and spends  4 months with his family. 

Colonel Amiruddin Sahab RA born to a Scottish lady, Ella Allen later to become Halima Farid ud-Din, who converted to Islam when she was  16 years old after dreaming of the Kaaba. she married Nawab Farid ud-Din Khan a descendent of the prophet SAW two years later while he was in Scotland.  In 1967, Colonel Amiruddin Sahab RA was permitted to enter the lower inner sanctum behind the auspicious golden gate and visit the tomb of the Prophet SAW where he says, he heard the Prophet SAW reply to his salaam, which caused him to fall unconscious.  He was also instrumental in bringing Shaykh Abdul Fattah  Abu Ghuddah  to Hyderabad, India.  

He was initiated into the Naqshbandi tariqat by the Muhaddith of Deccan Syed Abdullah Shah Naqshbandi RA and also of Moulana Yusuf Kandhalvi RA. He moved on foot through jungles of Africa, in the heat of Arabia and the bitter cold of Europe to spread Islam.  In one of his banyans he states;

        “It was the time when there was tension in south Africa between whites and blacks, jamat were not given permission to enter. Hazrat Moulana Yusuf RA asked Colonel Amiruddin Sahab RA  " you are Colonel and u must find a way to enter into Africa".  A plan was made, they walked the jungles of Africa for around 4000 km in the path of Allah and it took 7 months . Only two days had passed that police caught them and put the jamat in jail. People came to know that a jamat has come from India and were bringing meals to prison. The meals were so much that they were distributed in prison and many of the prisoners accepted Islam by seeing the atmosphere in jail and preaching’s of the jamat.

Since Colonel sab was a white man they requested him to leave Africa but he replied “we want to meet our brothers here.” He was then questioned by the leading officer for  the reason  of coming to Africa, he took out a pen and paper and the  wrote six points of tabligh and said 

                                              "we  have come to learn this.”

I request you pray surah ikhlas 3 times for Isale Sawab;

Abu Saed al-Kurri (may Allah be pleased with him)  said: “The Prophet (peace and blessings of Allah be upon him) said to his Companions: ‘Could any one of you not recite one third of the Quran in one night?’ They found the idea too difficult and said: ‘Who among us could do that, O Messenger of Allah?’ He said, ‘Allahu’l-ahad, al- samad [i.e., Surah al-Ikhlas] is one third of the Quran.’” (Reported by Bukhari, 4628)

May Allah protect him from the punishment of the grave and give him Jannatul 
Firdaus. (AMEEN)

The author of Fatawa i-Rahimiyya wrote, “The famed preacher from Hyderabad (Deccan), Colonel Amiruddin, at whose hands nearly three thousand Americans have accepted Islam” - Fatawa-e-Rahimiyah Vol.1, Lajpuri, 1975.

Imam Bukhari rah.

Imam Bukhari

By: Shaykh al-Hadîth `Allâma Ghulâm Rasûl Sa`îdî

After the Sahbah al-kirâm, Imâm al-Bukhârî ranks as the most eminent of those pious people who have conferred endless bliss upon the Ummah of the Holy Prophet sallallâhu `alayhi wa sallam. The greatest evidence of this is the book of Ahâdîth an-Nabawî he compiled, commonly known as Sahîh al-Bukhârî. It is universally acknowledged as the most authentic book after the Holy Qur'ân. So long as their is one Muslim left on the Earth, the blessings of Imâm Bukhârî will have a place in his or her Îmân and Islâm. Let us briefly examine below a short survey of his life and works.

His Early Years

Imâm al-muhaddithîn Hadrat Imâm Abû `Abdullâh Muhammad ibn Ismâ`îl al-Bukhârî was born on the 13th of the Islâmic month of Shawwâl, 194AH, in the famous city of Bukhara, of the land "beyond the canal" - present day Uzbekistan -. The father of Imâm Bukhârî, Ismâ`îl ibn Ibrâhîm ibn Mughîrah al-Ja`fî, was a great muhaddith and ascetic from whom he inherited his characteristics of literary zeal and excellence. During infancy his father passed away and his mother took on the entire responsibility of bringing him up. Imâm Bukhârî became blind at a young age. He had recourse to many famous and skilled doctors of his time but their treatments made no difference. His mother was a pious worshipper and a righteous woman. She cried out for help in the court of Allâh the Almighty, for her child and begged for the restoration of his eyesight. At last, "the river of mercy flowed over her," and Almighty Allâh accepted her invocation. One night, she visited Ibrâhîm `alayhis-salâm in a dream and was told, "Allâh has restored the sight of your son because of your intense and beautiful invocations." In the morning, as Imâm Bukhârî got up from his bed, glimmers of light reached out into his eyes.

Primary Education and  Interest in Hadîth

When Imâm Bukhârî reached the age of ten and after acquiring his elementary education, Almighty Allâh inserted the interest in the science of Ahadîth into his heart and he obtained admission in the Hadîth class of Bukhara. He obtained his educations after vigorous study. A year later, he had such a good retention of the text and chains of transmission of Ahâdîth, that sometimes teachers got their corrections from him. Imâm Bukhârî had been acquiring religious education with competance and swiftness and at the tender age of sixteen, he had completely learnt by heart the books of `Abdullâh ibn al-Mubârak, al-Wakî` and other learned companions of al-Imâm Abû Hanîfa radiyallâhu `anhum.

The Visit to the Haramayn and the Commencement of His Ahâdîth Compilation

At the age of eighteen, He visited Makkah accompanied by his mother and elder brother, Ahmad ibn Ismâ`îl. After performing the pilgrimage, his brother returned with the company of his mother, but Imâm Bukhârî stayed there for further education. Meanwhile, he wrote a book called, Qadâyâ as-Sahâbah wat-Tâbi`în. After this he went to Madînah al-munawwarah to compile the famous book of Asmâ` ar-rijâl (Names of men of   transmission) called, Târîkh al-kabîr, while sitting by the tomb of the Holy Prophet sallallâhu `alayhi wa sallam during moonlight hours. Immediately after completing this, a series of imitations had begun. Muhammad ibn Yûsaf al-Furyâbî said that at the time he had copied Târîkh al-kabîr, Imâm Bukhârî did not yet have any facial hair.

Imâm Bukhârî travelled to cities far and wide for the transmission of Ahâdîth and had gained immense knowledge while sitting far from his own country for several years. He stated himself, "To seek knowledge, I travelled to Egypt and Syria twice, Basra four times, spent six years at the Hijâz and left for Kufa and Baghdad on so many occasions accompanied by Muhaddithîn."

His Remarkable Memory

Imâm Bukhârî was a man with a very strong memory. When we look at his memory, it is as if his body from head to toe stored it. Seeing his memory, the memory of Abû Hurayrah radiyallâhu `anhu is rekindled in the hearts of Muslims. Hashid ibn Ismâ`îl states that in his childhood: "Imâm Bukhârî used to go with us to the Scholars of Basra to listen to Ahâdîth. All of us used to write Ahâdîth down, except Imâm Bukhârî. After sixteen days, we thought about it and we condemned Imâm Bukhârî saying that, 'you had wasted so many days work by not writing down Ahâdîth.' Imâm Bukhârî asked us to bring our notes to him. So we all brought our notes, upon which Imâm Bukhârî began to read Ahâdîth one by one from the top of his head until he narrated to us more than fifteen thousand! Hearing these, it seemed that Imâm Bukhârî was reteaching us all of the Ahâdîth we had noted."

Muhammad ibn Azhar Sajistânî says: "I used to go to Sulaymân ibn Harab accompanied by Imâm Bukhârî for listening to Ahâdîth. I used to write the Ahâdîth, but Imâm Bukhârî wouldn't. Somone said to me, 'Why doesn't Imâm Bukhârî note the Ahâdîth down?' I told him, 'if you missed any Hâdîth in writing, you could obtain it from the memory of Imâm Bukhârî.'"

Imâm Bukhârî's memory could be understood by knowing that if he glanced through a book, it would be committed to memory instantly. In his early period of acquiring knowledge, he memorised seventy thousand Ahâdîth and later in his life, this figure reached three hundred thousand. Of these, one hundred thousand were sahîh (rigorously authenticated) and two hundred thousand were not sahîh (hasan, da`îf, etc). Once he went to Balkh and the inhabitants desired that he should recite one Hadîth from each of his shaykhs. Then he orated from one thousand Shaykhs one thousand Ahâdîth.

Sulaymân ibn Mujâhid says: "One day I was present in the company of Muhammad ibn Salâm Baykandî. Muhammad ibn Salâm said, 'If you had come earlier, I would have shown you the child who has seventy thousand Ahâdîth in his memory.' Sulaymân stood up from his company and started looking for Imâm Bukhârî. Shortly he found him and asked, 'Are you the one who has committed seventy thousand Ahâdîth to memory?' Imâm Bukhârî replied, 'I have learnt more Ahâdîth than this by heart. I even know the place of birth, death and residence of most of those companions from whom the Ahâdîth are narrated."

His Extraordinary Intellect

Along with his extraordinary memory, he also had a very sharp intellect. He did not depend on pen and paper as much as he relied on his mind and memory. People examined the capabilities of Imâm Bukhâri in the science of Hadîth repeatedly but he always remained successful as a result of Allâh's gift of intellegence and superb memory.

Hâfiz Ahmad ibn `Adî describes: "When the people of Baghdad had learnt that Imâm Bukhârî was due to arrive there, the Muhaddithîn of Baghdad decided to test him by changing the text and chains of transmission of one hundred Ahâdîth. They joined the chain of one Hadîth with the text of another and attached the chain of this Hadîth with the text of the prior. Like this, they mixed up the text and chains of transmission of one hundred Ahâdîth and gave these to people who would test Imâm Bukhârî with these.

"When Imâm Bukhâri arrived at Baghdad, the people held a gathering in his honour, in which most of the Ulamâ, nobles and public were present. One person stood up according to the plan and asked a question regarding a Hadîth with its altered chain of transmission. Upon this, a second person stood up and recited in similar manner. Like this, the people completed the hundred Ahâdîth and awaited Imâm Bukhârî's reply. He said that he had not apprehended those Ahâdîth. When he saw that everyone had finished asking questions, he stood up and described the chain of transmission of the first Hadîth read and then gave its correct chain. Like this, he detailed the faulty chains on the Ahâdîth of all one hundred set up by the scholars. He had given the correct chains of transmission to every Hadîth. When he finished, the entire audience was full of praise and recognition of the superiority and greatness of Imâm Bukhârî."

Hâfiz Abul-Azhar relates: "Once four hundred Muhaddithîn had gathered in the city of Samarqand to test Imâm Bukhârî. They did this by mixing up the transmissions of Syria with the transmissions of Iraq and the transmissions of Iraq with the transmissions of Syria. Similarly, they inserted the transmissions of the Haram (Makkah) into the ones of Yemen and vice versa. They did this to Imâm Bukhâri for seven days, but could not mislead him in text or transmission a single time. He had comprehensive knowledge in the science of Hadîth - all of the routes of a Hadîth were in his eyes if one with many chains was found. So Imâm Bukhârî had a good view of all of them. In that age, no one had more command over the different ways of transmission than Imâm Bukhârî."

Yûsuf ibn Mûsâ Marûzî states: "I was sitting in the central mosque of Basra when I heard a voice saying, 'O seeker of knowledge, Imâm Muhammad ibn Ismâ`îl has arrived. Whoever wants to receive Ahâdîth from him should present himself in his company.'" Marûzî says: "I saw a thin, weak young man near the pillar who was praying salât with extreme humbleness and humility and that was Imâm Bukhârî. As soon as the announcement was made, curious people from all directions began to gather around."

Glimpses of his private life

1. Self sufficiency:

The father of Imâm Bukhârî, Muhaddith Ismâ`îl ibn Ibrâhîm was enormously rich and Imâm Bukhârî had inherited a huge share of his wealth. He used to give his wealth on the basis of silent partnership (e.g. if a person is in possession of a shop, the profits are shared equally, but only one partner does all the work). Abû Sa`îd Bakr ibn Munîr states: "Once Abû Hafs sent some goods to Imâm Bukhârî and when traders learnt of this, they came and offered five thousand dirhams. He told them, 'Come in the evening.' A second group of traders came and offered ten thousand dirhams, but he told them, 'I have already made an agreement with someone else. I do not want to change my intention for the sake of ten thousand dirhams.'"

2. Simplicity and humbleness:

From the point of view of his character, Imâm Bukhârî was a simple and hard working person. He would fulfill his own needs by himself. Despite having a lot of wealth and status, he always kept the minimum number of servants required and never indulged himself in this matter. Muhammad ibn Hâtim Warrâq, who was one of his main disciples, says: "Imâm Bukhârî was establishing an inn near the city of Bukhara and was placing the bricks with his own hands. I came forward and said 'Leave the laying of the bricks for this building to me.' But he replied, 'On the day of judgement, this act will be of benefit to me.'"
Warrâq goes on to say: "When we accompanied Imâm Bukhârî on a journey, he would gather us in one room and would stay by himself in a separate room. Once I saw Imâm Bukhârî get up between fifteen and twenty times during the night and every time, he lit the lamp with his own hands. He took some Ahâdîth out, marked them and then placed his head on his pillow and laid on his couch. I said to him, 'Why did you go through all this trouble during the night, when you could have woken me up [so that I could help you].' He replied, 'You are young and are in need of sound sleep and I did not want to disturb your sleep.'"

3. Generosity

Just as he was generous with this wealth, he was also greatly generous with his heart. Sometimes, he would give three thousand dirhams as a donation in one day. Warrâq says that Imâm Bukhârî's earnings were five hundred dirhams per month and he would spend all of it on his students.

4. Abstention (Zuhd)

Imâm Bukhârî kept himself away from all worldly desires and temptations. Sometimes, in his quest for knowledge, he passed his time eating dried grass (hay). Usually he would eat only two or three almonds in a whole day. Once he became ill and the doctors told him, "Your intestines have become dry because you have been eating dried leaves." It was at that moment that Imâm Bukhârî told the doctor that he had been eating dried leaves for forty years and during this span of time he never even touched any kind of curry.

5. Fear of Allâh

He was bestowed with the highest rank of piety and righteousness. He feared Allâh very much inwardly and outwardly. He prevented himself from backbiting and suspicion and always respected the rights of others. Bakr ibn Munîr relates that Imâm Bukhârî said, "I am hopeful that when I meet my Lord, He will not take account of me because I never backbited."

Imâm Bukhârî was so vigilant in his worship, that he would pray Nawâfil and keep fasts in abundance. He would complete the recitation of the whole Qur'ân daily in the month of Ramadân and also recited ten chapters of the Holy Qur'ân deep in the night. He would complete the Holy Qur'ân in the Tarâwîh prayers and always reciting twenty verses in each rak`at. He was very courteous, tolerant and gentle. He never became angry if mistreated by other persons and prayed forgiveness for those who attributed evil to him. If he needed to correct any person, he would never embarrass him in public.

His Arrival in Nîshâpûr and the issue of the creation of the Qur'ân

In 250 AH, Imâm Bukhârî decided to go to Nîshâpûr. After hearing this news, a wave of happiness spread among its people. In those times, Muhammad ibn Yahya adh-Dhuhlî was the head of the literary kingdom of Nîshâpûr. He advised and led the inhabitants of the city to gather together for the welcoming of Imâm Bukhârî. A huge crowd went to the outskirts of the city to receive Imâm Bukhârî, with extreme magnificence and honour. Imâm Muslim ibn Hajjâj says that in all his life, he had never seen such a reception ever given to a scholar or even a ruler.

Imâm Bukhârî began to deliver lectures on Hadîth in Nîshâpûr. At every session, a huge crowd always packed the area to listen and many included people who had arrived specifically to learn the science of Hadîth. However, some unpleasant people were envious about the reputation and popularity of Imâm Bukhârî. These people set up Muhammad ibn Yahya adh-Dhuhlî to become his opponent. In this incident, Muhammad ibn Yahya considered the pronunciation of the Qur'ân as eternal and was firmly rooted with this concept.

Once, a man approached Imâm Bukhârî and asked him whether the Qur'ân was created (makhlûq) or not created (ghayr makhlûq). Imâm Bukhârî paused for a while. The man insisted on a reply, upon which he was told, "The Qur'ân are the words of Allâh and they are not created (ghayr makhlûq)." The man posed some more questions about the words of the Qur'ân, upon which Imâm Bukhârî said, "Our actions are created and the pronunciation is one our actions."

[Comment by G.F. Haddad: The above is inaccurately translated. It should read: "Muhammad ibn
Yahya considered the *pronunciation* of the Qur'ân as eternal..." and "Imâm Bukhârî said, 'Our actions are created and the pronunciation is one our actions.'" 

The disagreement was only over the pronunciation (lafz) of the Qur'an, not the words of the Qur'an, although lafz also means "wording." Al-Dhuhli and other people close to the Hanbali madhhab considered that the pronunciation is uncreated just like the Qur'an itself. Others, like Bukhari and Muslim, also al-Karabisi the companion of al-Shafi`i and others considered the pronunciation created since it is part of one's acts and acts are certainly created. There was no disagreement that the words of the Qur'an are not created since they are what is meant when we say that the Qur'an is Allah's Speech.

What possibly reconciles the different views on this subject is that lafz is used by some to mean the revealed, uncreated words and contents of recitation, while others mean thereby the mere act of pronunciation, which is created; hence the extreme caution shown by some, such as Imam al-Bukhari, who fell short of saying: "Lafz is created" even though he used it in the second sense, since he said: "Lafz is an act of human beings, and our acts are created." This lexical ambiguity is a proof of sorts that the differences on this particular question were largely in terminology rather than essence. Added to this is a fundamental difference in method around the appropriateness of such dialectic (kalam), which poisoned the air with unnecessary condemnations on the part of Imam Ahmad's followers - and Allah knows best.]

After this, mass propaganda started against Imâm Bukhârî, which led to accusations that he believed the words of the Qur'ân to be created. When Dhuhlî heard these rumours, he disconnected his ties with Imâm Bukhârî and became his foe. He started warning people by announcing that they should not attend the lectures of Imâm Bukhârî. As a result, people refrained from sitting in his lectures, except Muslim ibn Hajjâj. At last, due to his disappointment, Imâm Bukhârî left the city of Nîshâpûr and returned to Bukhara.¹

Banishment from his homeland

When the people of Bukhara learnt that Imâm Bukhârî was coming back to his homeland, they became extremely overjoyed and erected tents many miles outside the city to welcome him. They greeted him with splendour for his return. He established a school there where he spent a great deal of time teaching with satisfaction.

Even here, there were envious people who did not leave him alone. They met the governor of Bukhara, who was a representative of the Khilâfat `Abasiyya, Khâlid ibn Ahmad. They told him to call Imâm Bukhârî to his house and busy him with teaching his son. When the governor put this suggestion to Imâm Bukhârî, he was told, "I do not want to abuse knowledge and carry it to the footstep of the rulers. If anybody wants to learn, they should come to my school." The governor replied, by stating, "If my son was to attend your school, he should not sit with ordinary people. You would have to teach him separately." Imâm Bukhârî answered, "I cannot stop any person from hearing Ahâdîth." Upon hearing this, the governer of Bukhara became angry with him and got a fatwa (verdict) from the time wasting opportunist (ibn al-waqt) `Ulamâ against Imâm Bukhârî to banish him from the city.

Imâm Bukhârî was distressed at the thought of being banished from his homeland. Not even a month passed, before the Khalîf of Baghdad dismissed the governor of Bukhara, Khâlid ibn Ahmad adh-Dhuhlî. The governor was expelled from his palace in extreme disgrace and dishonour, being mounted on a she-ass and then thrown into prison, where he died in a space of a few days. Similarly, all the supporters of the governor also died in disgraceful ways.

His passing 

 

After returning from Bukhara, Imâm Bukhârî decided to travel to Samarqand. He was still many miles from the city, when he heard that the people there had two veiws about him. So he decided to stay at a village along the way called "Kharteng". Here, he made the following invocation one night after the late-night prayer: "O Allâh, the Earth despite its grandeur is becoming narrow and is troubling me greatly. So take me back to You." After this invocation, he became ill. Meanwhile, the people of Samarqand sent a messenger to bring him there. Bukhârî got up and was ready to travel, but his strength gave way. He began to invoke Allâh at length, then he took to his bed and his soul passed away to his Lord - may Allâh have mercy on him. An indescribable amount of perspiration came out of him even after he consigned his life to the Creator of life. When this abated, he was shrouded. He died on the night of `Îd al-Fitr, the first night of Shawwâl in the year 256 AH. He had reached the age of 62 years, less twelve days. On this night, the sun of great knowledge, virtue and blessings had set, whose knowledge and actions had enlightened the hearts and minds of the great intellects and people of Samarqand, Bukhara, Baghdad and Nîshâpûr.

His acceptance by Allah's Messenger sallallâhu `alayhi wa sallam 

 

Imâm Bukhârî devoted his entire life, in the search for the way of life given by the Holy Prophet sallallâhu `alayhi wa sallam, in acting upon his sayings and researching into this science. His each and every action was a fragment of the way of the Messenger. Warrâq stated: "In a dream, I once saw Imâm Bukhârî walking behind the Prophet sallallâhu `alayhi wa sallam and his feet would fall exactly where the feet of the blessed Prophet had fallen."

Farbarî stated: "Once in a dream, I met the Holy Prophet sallallâhu `alayhi wa sallam and he asked me, 'Where are you going?' I replied, 'To Muhammad ibn Ismâ`îl [al-Bukhârî].' He then said, 'Go, and give him my salâm.'"

Just as the Holy Prophet sallallâhu `alayhi wa sallam had happiness with Imâm Bukhârî during his lifetime, he was also pleased with him after his death. Concerning this, `Abd al-Wâhid ibn Âdam Awaysî stated: "I saw the Holy Prophet sallallâhu `alayhi wa sallam in my sleep standing with a group of his Companions. I asked, 'O Prophet sallallâhu `alayhi wa sallam, who are you waiting for?' He replied, 'For Bukhârî.' After a few days I heard the news of Imâm Bukhârî's passing away. He had died at the very moment that I saw the Prophet sallallâhu `alayhi wa sallam in my dream." 

The Janâzah prayer was performed over Imâm Bukhârî and his body was covered with soil. A beautiful musk smell exuded from the earth of his grave which lasted for several days. 

Abul-Fath as-Samarqandî relates: "two hundred years after the death of Imâm Bukhârî, a drought struck Samarqand. The people made the istisqâ' prayer and invocations but rain did not fall. A saintly man came to the judge (Qâdî) of the city and gave him some advice. He said: 'With the people of the city, go to the grave of Imâm Bukhârî and invoke Allâh the Exalted there to give you rain. Perhaps Allâh will accept our invocations and give us rain.' The judge of the city accepted this advice with delight and proceeded to go to the grave. The people followed him and upon arrival, he prayed for rain in front of them at the grave. People wept and also sought the intercession of the one who was in the grave. At that moment, clouds gathered and Allâh sent such heavy rain that those who were in Kharteng could not reach Samarqand for seven days because of the rain's abundance.

Conclusion 

Imâm Bukhârî was not only a scholar, worshipper, a devotee and a prosperous man, but he always feared Allâh and shone with the love of the Messenger sallallâhu `alayhi wa sallam. The virtuous outpourings he gave to the world during his life are still being given today and as the Muslim Ummah goes about its daily acts of worship, they realise how important the role played by Imâm Bukhârî was. He compiled and circulated the Ahâdîth of the Prophet wherever possible and Allâh spread his status to every corner of the world. It is a fact that as long as the traditions of the Holy Prophet sallallâhu `alayhi wa sallam (qîla and qâla) are mentioned in gatherings, lights and blessings will shower onto the grave of Imâm al-Bukhârî from the skies of the Most Merciful.

 

Malfoozaat M.Ilyas - 3

Chapter Three

All the sayings in this chapter have a direct bearing on the effort of the da'wah movement in which Maulana Ilyas rah. was completely absorbed. The workers of this movement should study these statements keenly and carefully.

24 - On one occasion he said:

The actual object of this movement is to teach the Muslims everything which our Nabi (sallallahu alayhi wa sallam) brought (i.e. to make the whole Ummah acquainted with all the Islamic teachings and its practical system of implementation). This is our real object; as for our gusht (going out to meet brothers) and movement of jamaats (groups), these are the initial means, the encouragement and the teaching of the kalima and salaat which are the a,b,c's of this effort.

It is also obvious that the jamaats cannot do all the work. All that can be done is that they reach all places and through their efforts awaken the people and make the negligent aware so that they may benefit from the learned people in their locality. An effort should be made to connect the public with the ulama and pious so that they could be reformed. In every place only the local workers can fulfil this task. The public will benefit more and more from the learned people of their locality.

However, the correct method and procedure could only be learnt from those who are long in this work and have been involved in its learning and teaching so much so that they have reached a high degree of efficiency and have mastered its method reasonably.

25 - In one meeting he remarked:

Our workers must remember well that if their da'wah (invitation) is not accepted and instead they are insulted, they should not become despondent and frustrated. On such an occasion they should remember that this was the sunnat (established way) and heritage of the Ambiya (alayhis salaam), especially that of our Nabi (Sallallahu alaihi wasallam). Where does everyone get the good fortune of being belittled and degraded in the path of Allah?

And wherever they are welcomed and honoured, they should appreciate this and when people listen with enthusiasm to their talks it must be considered a favour from Allah and at no time should they be indifferent to these favours. It should be considered a great favour to serve and teach these people even if they may be considered to be of the lower classes. In the Quran we are reminded of this in the ayat: "He frowned and turned away, when the blind approached him for guidance"

At the same time one must keep a check on the deception of one's own nafs. The nafs should not consider this acceptance as its own perfection. This may lead to the fitnah (corruption) of hero worship. Therefore one should always be on one's guard.

26 - In one gathering he said:

All workers must be made to understand that in this path, we should not ask for calamities and hardships. The devotee should at all times request from Allah aafiyah (safety, ease and comfort). If they meet any difficulty, they should consider it to be a mercy, a compensation for their sins and a means of raising their spiritual stages. This was the special food of the Ambiyaa and the Siddiqeen (Truthful) and those near to Allah.

27 - In one meeting he said:

At the time of giving the da'wah (invitation to Allah) one's attention should be towards Allah and not the audience. On this occasion we should bear in mind that we have not come out for our own work or by our own will but by the order (decree) of Allah and for His work. The acceptance of our message is in the Controlling Power of Allah. If we bear this in mind, we shall neither get angry at the negative reaction of our audience nor shall our courage and enthusiasm diminish, nor shall we become frustrated.

28 - It is indeed a wrong concept that when others accept our invitation, we take it to be our success and if they do not, we consider it to be our failure. To have this idea is absolutely wrong in this path. The acceptance or rejection of the audience is their act. How can we be successful or unsuccessful by the responses of our audience. Our success is in fulfilling our task. If the audience do not accept our message, it is their failure. Why should their rejection be regarded as our failure? People have erred by regarding hidayat (guidance) as their responsibility whereas this is really the work of Allah. Our duty is only to make effort to the best of our ability. To give guidance was not even the responsibility of the Ambiya (Alayhimus salaam).

Of course we should take a lesson from the failure of people when they refuse to respond; that there is something lacking in our efforts and we should try to improve in the future and the same time increase our du'aas in quantity and quality.

29 - Our workers in general, wherever they go, should make efforts to visit the righteous Ulama and pious persons. The intention should only be to benefit from them and not to invite them to this work. These people are well versed and have experienced the advantages of the Deeni work they are busy with, hence you will not be able to convince them in a wholesome way that this work is of greater benefit than their other Deeni engrossments.The outcome will be that they will not accept your explanation. Once they say "NO" it will be difficult to change this "NO" to "YES". Your talk will not be heard and it is possible that you yourself will become uncertain.

Therefore meet them only to gain benefit from their auspicious company. In their locality every effort should be made to stick closely to the principles of the work. In this way it is hoped that the reports of the progress of your work will reach them and draw their attention. Thereafter, if they do pay attention, you should request them to patronise and supervise you and with due reverence and respect explain the work to them.

30 - If anywhere, we find that the learned and pious are not sympathetic to this work, then we should not entertain negative thoughts about them nor should we give a place for such thoughts in our hearts. We should think that the benefits and reality of this work have not yet filly opened upon them. We should realise that since he is a special servant of Deen, the shaytaan is a greater enemy to him than us. (Thieves only make appearances where there are treasures to be found). We should also remember when we can't give preference to Deen over our own worldly professions, then how do we expect people of Deen to give preference to this work over their own departments.

Wise men have remarked: "The veils of noor (light) are more severe than the veils of zulumaat (darkness)".

31 - One of the principles of tabligh is to be very stem in the general address and to be soft when speaking to a particular individual. In fact, as far as possible, even when re'forming a particular person, the address should be general. Our Nabi (Sallallahu alaihi wa sallarn) did the same when he came to know the wrong of a particular person. He used to address and reprimand him in general terms saying: "What has become of the people who do such and such things."

32 - It has become our habit to be pleased with talk only. We consider discussing good work as the actual performance of those deeds. Discard this habit and put words into action.

A poet says: "Do some concrete work and leave all vain talk. In this path, it is action that makes a man worthy of his salt".

33 - Time is a moving railway engine. Hours, minutes and seconds are its coaches and our occupations are the passengers sitting in them. Our inferior materialistic occupations have gained such control of the railway engines and coaches of our lives that: they are preventing the nobler occupations of the hereafter from approaching. The object of our work is, with a firm determination, to practise nobler and sublime occupations which please Allah and make our aakhirah, instead of practising inferior worldly tasks.

34 - At the end of every good act that Allah gives us the opportunity to do, we should always seek forgiveness. It is necessary that all our work should terminate with Istighfaar (seeking Allah's forgiveness). We should understand that short-comings in the execution of our work are certain. For these shortcomings, we should seek Allah's pardon. Rasullulah (Sallallahu alaihi wa sallarn) used to seek forgiveness after every salaah.

Therefore, in our work of Tabligh too, we should always seek forgiveness at the end. The servant of Allah can never fully and completely fulfil his duty towards Allah. Moreover, being busy in one kind of work contributes towards the suspension of other activities. For the compensation of such shortcomings we should terminate all our good actions with Istighfaar.

35 - One day after fajr, those taking part in this work had gathered in great numbers at the Masjid in Nizaamuddin. Maulana was so weak that even while lying on his bed, he found it difficult to utter even a few words aloud. With great concern, he called for one of his special attendants to convey this advice to the gathering:

All your moving to and fro (for da'wah) and struggle will become useless if you people do not continue learning and making zikr with constancy. It is as though ilm (knowledge) and zikr (remembering Allah) are two wings without which one cannot soar through the atmosphere.

On the other hand there is this great danger and dread that if we are going to be neglectful of these two things, then all this effort will cause a new door of misguidance and mischief to open. If there is no knowledge of Deen, then Imaan and Islam will exist ritually and in name only. Knowledge without zikr is darkness (an evil) and zikr without knowledge is also dangerous. Through zikr, noor (divine light) is created in knowledge and without knowledge the real fruit (benefit) and blessing of zikr cannot be achieved.

At times the ignorant soofi (spiritual mentor or disciple) becomes an instrument of shaytaan. Therefore the importance of ilm and zikr should not be forgotten in this movement but should be given special attention otherwise this Tabligh movement will become a vagabondage in image and Allah forbid, you will be at a great loss.

(Hazrat Maulana's object in this advice was that those striving in this path of da'wat and tabligh should not consider the struggles. Travels, sacrifices and services as the real object and purpose as has become the general trend nowadays, but the acquisition of sound knowledge and the habit of constant zikr should be regarded as a most important issue of a compulsory nature. In other words the workers should not only become merely soldiers of Deen and propagation but also become students of Deen and such servants who remember Allah constantly).

Malfoozaat M.Ilyas - 2

Chapter Two

21 - One day after Fajr salaat, while encouraging the service and assistance of Deen, Maulana spoke in the following vein: Look! Everybody knows and believes that Allah is present at all times. Since Allah is present and seeing everything (Allah know everything), it therefore behoves the servants of Allah to be devoted and attached to Him. If a man becomes unmindful and turns away from Him and becomes devoted and attached to others besides Allah, then just think how unfortunate he is and what a great deprivation this is. Consider how much this can cause the wrath of Allah.

To be indifferent to the work of Allah's Deen and ignoring His commandments and engaging oneself totally in the Dunya (world) means that one has turned away from Him and attached and devoted oneself to others besides Allah. 0 Allah! Protect us. On the contrary, to be involved in the effort for Deen and to be obedient to His commandments means one is sincerely linked with Allah.

In this connection we should bear in mind that the more important and essential a matter is, in proportion to that, all the more attention should be devoted to it. This could be known through the beautiful example of Rasulullah (Sallallahu alaihi wasallam). It is well known that most of the effort and hardship that Nabi (Sallallahu alayhi wasallam) underwent was for spreading the Kalima (testification of Allah's unity) i.e. to link the slave to his Master and put him on His way. So this work will then receive priority and therefore this is the highest stage of being devoted and linked with Him.

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

However, when it comes to man serving his Creator, then it is based on convenience. Most of the time he will be indulging in his own desires and sometimes he takes out time to do some work for Allah. For example, he may perform salaat and give some money in charity or do some other religious work. He now believes that he has fulfilled his duty to his Creator. 

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

One day after a certain salaat which someone performed and then recited the following du'aa: 
" O Allah! Help those who help the Deen of Muhammad (Sallallahu alaihi wa sallam) and forsake helping those who do not help the Deen of Muhammad (Sallallahu alaihi wa sallam)."

On hearing this the Maulana loudly repeated the following words with painful voice thrice:

"O Allah! Do not Make us from amongst them, O Allah! Do not make us from amongst them, O Allah! Do not make us from amongst them".

Then he addressed those present thus: "Brothers! Reflect upon this du'aa and understand its importance. This is a du'aa as well as a curse which has been continuously made over the years in every age by the special servants of Allah. This is a weighty du'aa. It is a du'aa asking mercy and help for those who help the Deen but it is also a very severe la'nah (curse) for those who do not help the Deen, that Allah should deprive them of His mercy and help."

So every one should judge himself by this du'aa and see how far he conforms to it or is he a target of its curse. One must remember that to perform salaat, keep one's own fast, although being high forms of ibaadat (worship), are not means of assisting the Deen. Helping the Deen is that which is described in the Qur'aan and Hadith as 'Nusrah'. It's original form and accepted one is that which our Nabi (sallallahu alayhi wa sallam) demonstrated and established. In these times it is necessary to make an effort to revive this method and system. To revive this method in this age would be the greatest service to Deen. May Allah give us all the guidance and opportunity to do so.    Ameen.

Malfoozaat M.Ilyas - 1

The Discourses of Maulana llyas rah. , from Maulana Muhammad Manzoor Numani (1369 A.H. - India)

Chapter One

1 – He (Maulana Ilyas rah.) say: "The conditions of the (previous) Ummats of the Ambiyaa (Alayhimus salaam) were such that as they moved away from the times of the demisc of their Ambiyaa (prophets), the affairs of their Deen (worship etc.) were deprived of rooh (spirit) and haqeeqat (reality) and became mere 'rituals' . They fulfilled its duty only as outmoded customs. To replace this misguidance and for their reformation, another Nabi would be sent who would destroy this ritualism and acquaint them with the original essence and reality of the spirit of their Shariat (Divine Law or Scripture).

In the end, when Rasulullah (Sallallahu alayhi wasallam) was sent, those communities who were linked with some heavenly Deen were also in such conditions that even that portion of the Shariat brought by their Ambiyaa which was still with them, was nothing but a mere collection of lifeless rituals. Yet these very rituals were considered as,the original Deen. Rasulullah (Sallallahtr alayhi wasallam) destroyed these customs and taught the truth of the original Deen and its laws. Now the Ummat of Muhammad (Sallallahu Alayhi Wasalam) has also become afflicted with this disease.

Not only in worship but even the system of religious education which should be the means of reformation for all these forms of corruption has also become a mere routine of rituals. Since the chain of Nubuwwah (prophethood) had ended, the responsibility of this effort has therefore been placed on the shoulders of the Ulama (erudite scholars) of this Ummat who are the representatives of the Ambiya.

It is their compulsory duty to give attention to the reformation of this condition of deviation and corruption. The means for this is the correction of intention because ritual creeps into practices when sincerity to do an act solely for Allah and the status of true abdeeyat (servitude) no longer remains. By correction of intentions, actions will be corrected and are then diverted to Allah instead of being customary. Reality is revived in it and every work will be done with enthusiasm of servitude to Allah and seeking Divine acceptance.

It is the special and compulsory role of the Ulama of the Ummah and others responsible for the Deen to make efforts to turn people's attention to the correction of intentions by which the seeking of Allah's pleasure and reality will be revived in actions.

2 - The Quran and Hadith has with great emphasis proclaimed that the Deen is easy i.e. it is completely simple to practise. Therefore, that which is of greatest necessity in the Deen, should be the easiest to practise. Sincerity and correction of intention which are, in fact, the soul of Deeni affairs should therefore be, without limitation, the easiest of all. Therefore 'Sulook' (spiritual journey to Allah) and 'Tariqat' (spiritual path to Allah) whose essence is sincerity should also be the easiest to follow. Remember that everything is easy if done according to its prescribed method. Using the wrong method, the easiest of work will also become difficult.

The fault with people today is that they consider the principles of Deen difficult to follow and thus have an aversion for it. Even in worldly matters, without following the appropriate method, one cannot succeed; whether it be a plane, ship. train, car, etc. all are to be utilised according to their fixed method. Even the baking of bread requires following the exact recipe and method prescribed

3 - 'The special object of Tariqat is to cultivate a natural desire towards fulfilling the commandments of Allah and a natural aversion for committing the prohibited, i.e. one finds it a joy and a pleasure to do the good while bitterness and pain is felt in doing evil. This is the object.

As for specialty prescribed methods of zikr (remembering Allah) and spiritual exercises, these are only the means of attaining the object. There are many people who consider these various methods to be the object of Tariqat whereas many of them are even bid'at (innovations).

Nevertheless, these methods are only the means and do not constitute the actual prime object. Due to variation in circumstances and requirements, it is necessary to review these methods and according to expedience, change and revise them. Nevertheless, that which is established in the Shariat (Islamic law) will for all times be valid and incumbent to practise upon.

4 - The status of the faraidh (compulsory duties) is far greater than then nawaafil (voluntary actions). It must be understood that the object of nawaafil is to assist in perfecting the faraidh and to compensate for any shortcomings therein. The ultimate object is the fulfilment of the faraidh while the nawaafil are its branches and subordinate to it. The condition of some people is such that they are unmindful of the faraidh and engage themselves limitlessly in nawaafil, giving it undue importance.

For example, you all know that " da`wat ilal-khair" (inviting towards good), "amr bil ma'roof' (enjoining of the good) and "nahi anil munkar" (forbidding the evil) are all branches of Tableegh and are among the important faraidh of Deen. Yet how many are particular about it or fulfil it, while we will not find such a shortage of those who engage themselves with full vigour and enthusiasm in the nafl (optional) Zikr, etc.

5 - Some religiously inclined people and possessors of knowledge have erred gravely on the subject of 'lstighnaa' (independence). They understand that the object of being independent means not to meet and mix with the rich and wealthy under any condition. Whereas, the aim of being independent is only that we should not go to meet them with a desire for their wealth and in order to acquire fame and fortune. The purpose of independence is not defeated by mixing with them for the sake of their reformation and Deeni objectives. In its own category, this is neccessary. At the same time, we should be alert that through our mixing with them, we do not develop in ourselves a love for wealth, name and fame.

6 - When any servant of Allah takes a step to do any good deed, then shaytaan (the devil) opposes him in many different ways and places obstacles in his path. When the servant succeeds in overcoming these hurdles, shaytaan makes another type of effort in order to spoil his intention by mixing it with some other object. Sometimes, he induces one to do things for show or fame and sometimes he instils other motives in his mind that destroy his sincerity. At times, the shaytaan succeeds. Hence it is necessary for those who strive in the path of Allah to be watchful over their intentions because any action done insincerely will not be accepted by Allah.

7 - Most Deeni Madaaris (Islamic educational institutes) fall into error and negligence in that every effort is being made to educate the students while no special effort is made for the actual object of education which is service to Deen and its propagation so that after completing their studies they may become involved therein. The outcome of this is that many students, after graduating, either engage themselves in 'tibb'(medicine) or enter the government university examinations in order to get a teacher's post in secular institutions. All the time, money and effort spent on their religious studies then goes to waste and they end up serving the interests, in some cases, of the enemies of Islam.

Therefore, more and more serious efforts and fikr (worry) should be made to see that the students who graduate should only get involved in the khidmat (service) of Deen and fulfil its rights. If our tillage does not bear fruit then this too is a loss but if it bears fruit and our enemies benefit from it then this is indeed a far greater loss.

8 - The evil and harm that goes with 'Molvi Fadil" examinations (M.A. PhD etc. degrees) offered by the government is not fully realised by us. These examinations are given so that the candidates may get certificates in order to find employment in English schools. The infidel government, whose policies the educational system serve, has offered these examinations with the object of equipping the Muslim student with tools of employment so that the students assist in the completion of the government's schemes.

There can be no greater injustice to religious education than the ract that those who are equipped with it, ultimately become instruments in sewing the interest of the enemies of Islam. Therefore, through these examinations, the knowledge of Deen instead of being linked with Allah and His Rasool, only goes to further the aims of the infidels and the infidel government. Thus it becomes a source of great danger.

9 - The first and foremost object of knowledge is that man should take stock of his own, life. He should realise his obligatory duties and execute them. Similarly, he should realise his shortcomings and rectify them. If, instead, he takes stock of the deeds of others and their short comings, then it is a sign of pride and deception which is very destructive.

A poet says: "Do your own work, do not look at the short-comings of others."

10 - Replying to the question raised, viz. "Why are Muslims not granted rulership and leadership in the world?" he replied: "When we do not fulfil the commandments of Allah and refrain from the forbidden in our personal lives over which we have full control and there is no obstacle or compulsion, then how is it possible that we be entrusted with the governing of this world. It is only through the decision of Allah that the believers may be granted government on the earth so that they may seek His pleasure and establish His laws in this world. Now, when we are not doing this in the sphere of our own choice (in our individual lives), how can it be expected, when tomorrow we are given the reins of government. we shall do so?"

I I - Those people who regard themselves loyal to the government and supporters of the government are in reality faithful to themselves and supporters of their own interest. Today their low desires are being fulfilled b y the government, therefore they are loyal and supporters of it. Tomorrow if their own selfish interests are fulfilled by those opposed to the government, they will become the loyal supporters of the opposition. In reality such people who worship their own desires are not even prepared to be the supporters of their own fathers.

The way to reform these people is not to condemn them or make them oppose the government. Their real disease is "worship of their own desires". Therefore even if they give up their support for the government, they will still become loyal to some other such powers to fulfil their object as long as the disease remains. The way to reform them is to make them worshippers of Allah instead of their desires and make them faithful supporters of the cause of Allah's Deen. Without this effort, their spiritual ailment cannot be treated.

12 - It is a common principle that man finds comfort and contentment when he achieves that which he strongly desires. For example, a person who intensely wishes to indulge in a luxurious life of eating tasty foods and wearing expensive clothes, will not find peace and comfort without these. However. it is evident that the person who strongly desires to sit on a mat. sleep on the ground, eat simple food and wear simple clothes would not find comfort and peace without these.

Those people who have a strong desire to follow the simple life-style of our Nabi (Sallallahu alayhi wa sallam) would also find peace and comfort in nothing else. This is indeed a great favour of Allah that one finds comfort and contentment on the basis of simple and inexpensive means. This then becomes easy for every poor and needy person. Supposing our desires were directed towards those things which only the rich can afford, we would probably remain discontented for all our lives.

13 - You have been commanded not to hoard whatever wealth you have been given in this world, i.e do not be stingy. Spend it as much as possible, on condition that it is not spent on unnecessary things and in an inappropriate manner. it should be spent in the correct places upon the right recipients according to the limits ordained by Allah Ta'ala.

14 - One day on account of rain, the Maulana could not obtain meat. On that day a very learned man who was a close friend of Maulana was also present. Maulana was aware that he liked meat. I was also present. I noticed that the absence of meat greatly affected the Maulana. I was surprised as to why he should be concerned.

After a short pause Maulana remarked with anxiety and regret: "It is reported in the Hadith: 'Whosoever believes in Allah and the last day, let him honour his guest." It is also part of honourjng the guest to give him, if possible to prepare, what he likes. After this he said with an intense feeling: "How much more must not the guest of Allah and the guest of the Rasool (Sallallaahu alaihi wasallam) be honoured." By this he meant that those who come solely for the cause of Allah and His Rasool (Sallallaahu alaihi wasallam) have a greater right to be honoured. Their rights are greater than those of ordinary visitors.

15 - Jannah (Paradise) is the reward of rights, i.e. one must forgo ones' rights and comforts for the sake of Allah and bear difficulties in order to fulfil the rights of others (which also include the rights of Allah). The reward for this is Jannah. It is reported in the Hadith: 'Have mercy on those on earth, the One Who is in the heavens will have mercy upon you.' In the Hadith there are two well-known incidents of two women. One is about an evil woman who, after showing pity on a thirsty dog, gave it water to drink from a well. In return for this deed, Allah decreed entry into Jannat for her. The other story is about another woman who was not evil but kept a cat imprisoned without food or drink until it died after a prolonged suffering. For this she was thrown into Jahannam (Hell).

16 - In Makkah, Rasulullah (sallallahu alayhi wa sallam) carried on his effort of da'wat by going personally to each and every person. Apparently, after reaching Madinah, this did not remain the work of Nabi (Sallallahu alaihi wa sallam). Instead Nabi (Sallahu alaihi wasallani) worked from a centre. This he did only after he had prepared a special jamaa'ah (group) consisting of those capable of efficiently giving the Makki da'wat with its prerequisites.

The requirement of this work then made it necessary for Nabi (Sallallahu alaihi wasallam) to remain and organise the effort from a centre and to take work from the companions. On the basis of this it was correct for Umar (Radhiallahu anhu) to remain in the centre, Madinah, after thousands of Allah's servants were prepared to go for Jihaad in order to elevate the name of Allah in the lands of Iran and Rome. It thus became necessary for Umar (Radhiallahu anhu) to remain in Madina to firmly organise the work of Da'watul Haq (Call to the Truth) and Jihaad-fee Sabilillah (struggle in the Path of Allah).

17 - It is related in the Hadith that Nabi (Sallallahu alaihi wasallam) taught the following du'aa (supplication) to Abu Bakr Siddique (Radhuallahu anhu) for recital at the end of his salaat: 0 Allah! I have wronged my soul a great wrong and there is none to forgive sins except You, so forgive me solely by Your bounty and grace, i.e. not because I am worthy of it, and have mercy upon me for verily You are most forgiving, most merciful.

Just reflect for a while. Rasulullah (Sallallahu alaihi wa sallam) taught this dua to Abu Bakr Siddique (Radhiallahu anhu) who is the best of the Ummah and whose salaah was so perfect that Rasulullah (Sallallahu alaihi wa sallam) made him lead the salaat (during his lifetime), yet at the end of his salaat, Nabi (Sallallahu alaihi wa sallam) taught him to ask this du'aa wherein there is an admission of one's shortcomings and inability to fulfil the haq (right) of salaat and a request to Allah to accept one's repentance merely through His Grace and Mercy. So where are you and I?

18 - Man's stay on earth is very short even when taking into account the longest human life-span possible. His stay below the earth will be much longer compared to that on the earth. It could also be understood in this manner that our stay here is very short compared to the various stages of the life hereafter, for example, the stay in the qabr (grave) upto the first blowing of the trumpet; then the period up to the second blowing of the trumpet in a way best known to Allah Ta'ala (a period which will span over thousands of years); thereafter follows another period of thousands of years on the plain of mah'shar (the field of retribution) and finally the decree of one's abode in the aakhirah (hereafter). In short every stage after death will be thousands of years longer than the stay here on earth. Therefore it will be a gross injustice and neglect that man should make so much effort for his short stay here and not as much for his stay in the other longer stages.

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

20 - The tongue plays an important part in the special superiority of man. If he uses his tongue correctly in speaking good, then this will make him superior in goodness. On the other hand, if he makes his tongue an instrument of evil by speaking corrupt things and, without justification, he harms others with it, then because of his tongue, he will be singled out and distinguished for his evil. So much so, that the tongue can make a man more evil than a dog or a pig. It is related in the Hadith: 'It is only the chatter of the tongue that will throw people upside-down into the Fire.'

0 Allah! Protect us.

]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]]

Tablighi Movement was started by Maulana Muhammad Ilyas (1885-1944) in 1927, Delhi, India. This movement was a response to degeneration and degradation of the Muslims in India, which that time was under Britain colonization. Maulana had realised that the Muslims were drifting away from the basics of Islam so there was a need for a teaching vehicle aimed at the vary basics. 

His motto was 'Aye Musalmano, Musalman bano' (Oh Muslims, become Muslims- مسلمانو! مسلمان بنو). He began reforming them through six basic articles:

1) Understanding the true meaning and purpose of the first Kalimah (there is no god but Allah and Muhammad is His messenger), 2)Sholat (prayer in khusyuk and khuduk), 3) Ilm (acquiring knowledge) & Dhikr (remembrance of Allah), 4) Ikram-e-Muslim (respect for Muslim and muslim should have mercy to all creation), 5) Ikhlas-e-Niyat (faithful & correction of intention), 6) Tabligh (spreading the message of Allah) Enjoining the Good and Forbidding the Evil by sparing time in the path of Allah.

Now a day, Tabligh movement is probably the largest organised muslim movement in the world today, where million of million number of people in every corner of the world joint it from any race, class or position, as the word peace and `ummati` was one of the fundament for this work.