The Education & Nurturing of Muslim Masses

This is the translation of Shaykh Abul Hasan Ali Nadvi’s Urdu book: Musalmanon ki Umoomi Taleem o Tarbiyat

A deep insight into the methodology of the Prophet for the education and nurturing of ignorant masses. It was unique, distinctive, and awe-inspiring, and at the same time very easy to implement. It also presents a blueprint for the Muslim Ummah to follow and practically implement as the way ahead for Islamic awakening.

Preface (By the Translators)

The Education and Tarbi’at of Ignorant People

Condition of the Arab Nation in Terms of Literacy, Knowledge, and Ignorance

Everyone knows that the Prophet was sent among the Arab nation, who were ignorant and unmannered to the deepest level. Almost all were illiterate. The Holy Qur’an has mentioned the Arab nation as Ummiyyeen (the unlettered).

[62:2]
He is the One who raised amidst the unlettered people a Messenger from among themselves who recites to them His verses, and purifies them, and teaches them the Book and the wisdom.

Not only were they illiterate, but they were deeply filled with the worst kind of social and economic disorder, having no etiquettes or protocol of a civilized society. No other words can describe it better than the Holy Qur’an:

[62:2]
While they were earlier in open error.

[3:103]
You were at the brink of a pit of Fire.

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The Target of the Prophet for These Ignorant People

For these people, the Prophet did not have only the duty to educate them. His duty was much larger and broader. He had to make them companions and living examples of the teachings of the Qur’an and Hadith in order to guide the whole world; to make them people of pious character; to make them callers of mankind towards the divine message of Allah brought by the last Messenger — since they were to be the carriers of the Prophet’s message.

As the Qur’an says:

[62:2]
Who recites to them His verses, and purifies them, and teaches them the Book and the wisdom.

In this state of affairs, when the Arab nation was not at all willing or desirous to learn anything — rather, largely they were not ready even to listen —

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What Possible Solutions Can One Think Of to Educate Them and Bring a Revolution on a Mass Scale Among Them?

1. Establishment of big educational institutions:
   Suppose the Prophet had established many big educational institutions to impart knowledge to them. Although it was an imaginary situation, as the material resources to open even one institution were difficult — there was only one teacher (the Prophet himself) and very few willing students to cater to it.

2. Suppose even if some educational institutions had been established and sustained, what would have been the final result and possible impact on society and nation as a whole?

   A.) Some of those who were desirous of knowledge may have become educated and would have become the elite of society. Knowledge and character-building would have remained restricted to a section of society.

   B.) It would have brought a very limited change in society and in the Arab nation on a mass scale — and talk about impact on the whole world would have been unimaginable.

   C.) This result would not have been compatible with the Prophetic mission of making:

   • people who were living and practicing examples of the noble teachings of the Qur’an and Hadith,
   • people of pious qualities,
   • people infused with the required zeal, passion, and mercy for mankind,
   • people who would act as inviters for the whole world towards the divine message of Allah by reaching every nook and corner of the world (as the Sahaba finally did),
   • and people who would keep his mission continuous even after his departure.

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The Prophet’s Approach for the Education and Nurturing of the Arabs Was Unique, Distinctive, and Awe-Inspiring

With the guidance of Almighty Allah, the Prophet adopted a marvelous and amazing approach. The approach adopted by the Beloved Prophet for nurturing the Arabs — in terms of quantitative and qualitative result and long-term impact — is itself like a mu’jizah (miracle).

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Faith Before Knowledge

(Emaan before Ilm — Ilm se pehle Emaan)

Based on firm faith (Emaan) and the promises of Allah, the first thing infused by the Prophet was eagerness, keenness, and passion for deen and the knowledge of deen. The Prophet taught them to believe in the promises of Allah.

One Sahabi states:

Ta’allamnal-Eemaan summa ta’allamnal-Qur’an.
“We learned first Emaan (firm belief in the words and commands of Allah), and then learned the Holy Qur’an.”

With this Emaan and passion, they bore all sacrifices — to the extent even of leaving home. Everyone was keen to learn the required ilm and ultimate guidance. Travel for seeking guidance was considered ibadah, sacrifices were jihad, and death was shahadah. And whoever learned something considered it obligatory to teach others the same.

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Mutaharrak and Amli Darsgah

(Practical and Kinetic / Mobile Seats of Learning)

Right from the beginning, the Prophet made a system inculcating the foundational principles of:

• Practice with knowledge (Ilm ke saath Amal)
• Knowledge based on practice (Amal ke saath Ilm)
• Learning with teaching (Ta’leem with Ta’allum)

The Speciality of This System

1. The whole Islamic society was a practical and kinetic (mobile) seat of learning — a madrasa.
2. In it, everyone was a seeker for himself (talib) and a teacher for others. As he learned new lessons continuously, he would teach old lessons to others. This was a continuous chain.
3. The lessons of this school were not reinforced in isolation, but through interdependence:
   • by trying to make others memorize,
   • in the process of conveying deen to others,
   • by bearing difficulties in this process with pleasure,
   • so that the teaching became imprinted on the heart rather than merely the tongue.
4. This teaching used to get imprinted on heart and mind rather than only the tongue.
5. Knowledge, rectification, and tazkiyah of nafs (Ta’leem, Islah, and Tazkiyah-e-Nafs) were best refined and cemented in meeting different types of people and dealing with them in practical life.

To be precise, the lessons of swimming are not taken in dry classrooms, but in the river itself.

As soon as someone accepted the Kalimah and Islam, and believed in the truthfulness of Allah and His Messenger, he would be involved in the path of Allah. He would make himself insignificant for the sake of deen and Allah. He would be put in the furnace of sacrifice, and in a short period of time he would become gold.

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Live Practicing Models Compared to Dry Knowledge

(Nafoos Instead of Naqoosh)

This system was living and practical, and lessons were learned during daily household activities, social and business dealings, traveling, and in the field of jihad. The resource material of instruction was not books, but living and kinetic models. (Printed copies of the Qur’an and Hadith collections were not available.)

The interdependent contact and companionship (suhbat) of these people gave knowledge along with practical manners and etiquettes for every occasion. They were not learning only bookish or philosophical knowledge, but practical lessons through which to demonstrate knowledge and exemplify Islam in every walk of life.

This system of learning was similar to the way a child learns his mother tongue in the company of parents and society.

Teaching deen and knowledge of deen through companionship and association (suhbat o ikhtilat) was the hallmark of all Prophets and was especially characteristic of Prophet Muhammad Sallallahu Alaihi Wasallam, because his working population was the whole world and for all times to come till Qiyamah.

The Prophet was not writing and copying from one book to another, nor from page to page. Rather, he was taking from Almighty Allah and writing upon the hearts of people.

By this method, lakhs of people can learn the basic knowledge of deen in a short period, without much monetary or material means or costly infrastructure.

This system also has a lesser degree of impairment of becoming non-practicing upon knowledge (be-amali) compared to the system of dry, bookish knowledge.

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Books and Madrasas (Islamic Institutes) Are Very Important and Critical as a Reference

Books have an important status as Meezan (reference standards), and they declare and demarcate the line between right and wrong in content.

Abdullah ibn Mas’ud Radhiyallahu Anhu said:

“Those who are in search of a role model should make the Salaf (Sahaba and the first three generations) their model, because the current time is a trial and there is no guarantee against deviation.”

And the biggest source to know and follow the Salaf is books. But the full benefit of books can be attained through practical example and the company of the pious. This companionship gives the required capability for understanding the Salaf in the correct context.

If it is true that the teacher has an impact on the student from within, then merely relying on books as a guide will produce only a static impact, especially on the practice of deen; whereas kinetic and mobile companionship will bring a dynamic impact, especially in attaining wisdom (hikmat-e-amali) and contextual understanding (fahm o baseerat).

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Sahaba Learned Deen Through Companionship and Service

(Suhbat o Khidmat)

No one should have any doubt about the efficiency and success of this method, because the Sahaba learned deen through this method. The Sahaba are the most distinguished learners and teachers till the Day of Judgment. They attained the soul and essence of knowledge, and the reality of deen. (Haqeeqat-e-Deen, Rooh and Maghz of Ilm.)

To describe the distinction of the Sahaba, there can be no deeper or truer words than those of Abdullah ibn Umar Radhiyallahu Anhu:

“Among the people, the Sahaba were the most truthful in heart, deepest in knowledge, and farthest from artificiality and formality.”

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Temporary Migration and Travel for Seeking Knowledge of Deen

(Ilm and Deen ke liye Safar o Hijrat)

Apart from the above-mentioned qualities of the Prophetic model, another important pillar was that Muslims were invited and cultivated upon a pattern of temporarily reducing their worldly engagements (mashaghil ko arzi taur par chhodna) and, at times, leaving their places. For new people and tribes accepting Islam, this meant coming to the Prophet’s city of Madinah and leaving their own place. With their normal worldly engagements, they were not able to spare time for seeking ilm.

After Hijrah, Madinah was the only center where Islam was alive and kinetic. That is why all new Muslims from the Arab tribes were invited to come to Madinah in this environment and learn deen.

[9:122]
It is not necessary for all the believers to go forth. So why should not a group from every section of them go forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, so that they may take due care (of the rules of Shari’ah).

For learning deen and seeking knowledge, a level of striving and some sacrifice of life and wealth was like a precondition. It was also a test of their love for deen and their keenness (muhabbat o talab-e-sadiq ka imtihan). They had to partially reduce their worldly engagements and give due importance to the engagements of deen; to leave their habitual environment and do something against their nafs. And this is very easily attained by leaving one’s home. Native place is most beloved to all human beings, and leaving home is very hard on the self.

For hypocrites (munafiqeen) the Qur’an said:

[4:89]
So do not take friends from among them unless they migrate in the way of Allah.

This verse of the Qur’an was revealed in Madinah, and it is known that the hypocrites were mostly in and around Madinah.

Another verse says:

(Surah Taubah)
And among those Bedouins who are around you there are hypocrites, and among the people of Madinah as well. They are adamant upon hypocrisy.

It is a reality that without individual striving and craving (zati jahd o jihad aur shakhsī talab), correct results are difficult. Deen has a very important status with Allah, and desire and keenness (talab) are needed to attain it. Allah has attached guidance and His mercy with striving in His path.

[2:218]
As for those who believed and those who migrated and carried out jihad in the way of Allah — they hope for Allah’s mercy; and Allah is Forgiving, Very-Merciful.

Maulana Ilyas wrote in a letter to a person who was trying to get benefit only from letters and communication:

“Ajr ba qadr-e-mashaqqat.”
“The reward corresponds to striving, and material means cannot be equal to personal striving. It is a general rule that success remains proportional to striving, and without bearing the hardship of a path, success is rare — although exceptions do exist.”

In another letter he writes:

“We are so much occupied with materialism that getting direct benefit from heart to heart has become rare. Personal striving with blood and perspiration is not generally visible. Everything has come only onto the tongue and into speech.”

In a third letter he writes:

“Allah, in His never-changing system (sunnah), has connected guidance (hidayah) with striving. Something gained without effort (talab) and striving may at times create a sense of self. At times it leads to a situation when a person considers himself very knowledgeable and stops further progress. The scholars have termed this situation al-‘ilm al-hijab al-akbar — knowledge that becomes the greatest barrier.”

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Teaching and Learning of Deen, and Its Effort, Is an Integral Part of Muslim Life

It is very clear from the Qur’an and Hadith that the following are parts and parcels of a Muslim’s life:

1. To learn deen for oneself and to practice it in life.
2. To teach deen (Islamic knowledge and practice) to others.
3. Encouraging good and forbidding evil.
4. Striving for the spread and propagation of deen.

All these should be parts of a Muslim’s life.

In the era of the Prophet and the early generations of Muslims, people from all walks of life — farmers, businessmen, rich or poor — used to spare some time for learning and teaching deen.

A person might be a businessman or farmer, but whenever needed he was ready to postpone these engagements for the sake of deen. Those who could not do this received stern warning in Surah Taubah. This warning is, in reality, for all Muslims till the Day of Judgment.

Hazrat Ka’b bin Malik Radhiyallahu Anhu, who could not participate in Tabuk, was so severely reproached that the same engagements and the city of Madinah became like a thorn to him. He was so boycotted that no one in the city would even speak to him or reply to him.

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A Downward Revolution Was to Consider Service of Deen as Public Work Rather than Personal Work

A backward revolution has happened today, both ideologically and practically. Now striving in the service of deen is no longer considered a part of the life of a general Muslim.

Rather, these things have become “public work” of the Muslim Ummah and not the personal work of individual Muslims. Some special people have been assigned and engaged for the service of deen. General Muslims got an excuse and became free from service and striving personally for the sake of deen.

(1) People give some donations to madrasas and for charity work — this is very good, but it is not sufficient at all.
(2) The Muslim Ummah in general has no direct, personal, active, or even emotional involvement in the service of deen.
(3) Obviously many Muslims are offering five daily prayers and paying zakat and performing hajj, but these are obligatory acts and not the active service of deen.

The Qur’an has praised Muslims in these words:

[9:71]
The believers, male and female, are friends to one another. They bid virtue and forbid vice, and establish salah and pay zakah and obey Allah and His Messenger. Those are the ones whom Allah will bless with mercy. Surely Allah is Powerful, Wise.

In this ayah, these qualities have been described together with Emaan, indicating that these are common responsibilities for all Muslims associated with faith, and not special tasks of only a selected few.

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This Change Was a Practical Turning Point

In the life of current Muslims, compared to the life of the Sahaba and the first few generations, this was the deletion of an important act.

Among the Sahaba there was no exception and there was no segregation for the services of deen (istithna aur takhsees). Rather, every Muslim was involved in the service of deen according to his or her capability and competence.

(Among the Sahaba also, people had different worldly capacities — rich, poor, farmers, businessmen, laborers — and with respect to deen some were more knowledgeable and some less knowledgeable, but all were involved in the service of deen according to their ability.)

Service of deen was common to all, and no farmer, businessman, or laborer was exempt.

When some Ansar Sahaba thought of taking some rest from the effort of deen and jihad in order to care for their business and farms, their point was: “Now, Alhamdulillah, Islam has spread and many supporters and caretakers of Islamic services have arisen.”

Then Allah sent the ayah:

[2:195]
Do not put yourselves into destruction.

(Riwayat of Abu Ayyub Ansari Radhiyallahu Anhu in Abu Dawood, Tirmidhi, Nasa’i.)

It is as though keeping oneself away from the service of deen and the propagation of the message of Allah is a self-harming, suicidal action.

A second mistaken thought developed, and the general Muslims became deprived of the basic required knowledge of Islam.

A dreaded thought took hold: that we cannot do service and learning of deen along with our daily business and jobs. A practical change came whereby service of deen became a specialized domain. We started thinking that we are not eligible for service of deen unless we leave our worldly engagement of business and job.

Those who could not free themselves became hopeless. Slowly this class became fully occupied with worldly engagements and became further drowned in it.

They are quite happy with the life of this world and are content with it.

Obviously only a few Muslims could fully sacrifice worldly engagements, and consequently the learning and service of deen among the general Muslims became specialized and rare.

(For example: those educated in madrasas and who later sacrificed everything for deen remained in service of deen; but those who had not gone through madrasas/Islamic institutes became totally free from personal service of deen. Only 5–10% Muslims remained in the service of deen; the remaining 90–95% Muslims found no permanent mechanism for service of deen.)

With the passage of time, under the influence of materialism, this trend increased even further. The people who were free for the service of deen became rarer.

We started thinking that the formal Islamic institutions are the only source for learning deen and Islamic nurturing.

This idea brought the following impact:

• Only those devout and dedicated people who could free themselves fully for enrollment in institutions could get religious education.
• It confined Islamic knowledge to a certain percentage of society.

The rest of the general Muslim masses, who cannot spare exclusive time for religious education:

• remained outside the circle of knowledge of deen,
• do not know even the basic knowledge of deen,
• became hopeless of getting knowledge of deen, since they were not ready to learn deen in religious institutions at the cost of worldly necessities and ambitions.

This includes two different classes of Muslim society having the same degree of loss with respect to knowledge of deen and service of deen:

• the poor, who cannot spare themselves because bread and butter is a necessary issue;
• the rich, who are ambitious to become elite in society through temporal education such as doctors, engineers, etc.

They did not see any alternative by which to learn deen and knowledge along with, and compatible with, their worldly and temporal education, engagements, business, and jobs.

(This general mass does not include only the illiterate of society; rather many of the otherwise “elites,” i.e., doctors and engineers, are at the same level with respect to Islamic knowledge and nurturing. It is not a coincidence that many Muslim doctors and engineer friends do not even know how to read the Holy Qur’an. Thanks to Allah, some of them have started learning now.)

Although the Sahaba had business, farming, labor, etc., they also learned deen and did service of deen.

Among the Sahaba, even those who were called Qurra’ (reciters / learned people / seekers of knowledge) would do manual labor or small business in the daytime and study at night.

Hazrat Anas bin Malik narrated about the Qurra’ Sahaba of that time. (Masnad Ahmad bin Hanbal, vol. 3)

The importance of seeking knowledge was such that those who were not able to come daily made an arrangement with another Sahabi: they started coming to the Prophet’s gathering on alternate days, and would listen to and understand the lessons of the absent day from their partner Sahabi — and vice versa. They had a restlessness about knowing the new knowledge of deen.

Hazrat Umar and his Ansari neighbor used to go alternately to the Prophet:

“I and an Ansari neighbor of mine from Bani Umayyah bin Zaid, who used to live in Awali al-Madinah, used to visit the Prophet in turn. He used to go one day and I another day. When I went, I would bring him the news of what had happened that day regarding the Divine Inspiration and other things, and when he went, he used to do the same for me.”
(Bukhari, Book 7, Volume 62, Hadith 119)

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The Approach to Implement the Model of Teaching and Learning

1. Today it is the prime need of the Muslim Ummah to revive the teaching and learning pattern of the Prophetic era. For the basic required education of the general Muslim masses, there is a need to mix and complement the formal system of Islamic teaching in madrasas/Islamic institutions with this system. It is an easy and wide-ranging methodology for the Muslim Ummah on a large scale, without leaving any section of society behind. Under the supervision of formal madrasas and educational institutions, there should be some mobile institutions, living guides and reformers, and speaking manuscripts (chalti phirti darsgahein, jeeti jagti khanqahein, bolte chalte saheefe). They will fill their bucket of knowledge and deliver it to the masses.

2. Migration and motivation, movement and striving for deen, have to be revived. It is the fundamental structure of spreading Islamic knowledge and service from the Prophetic era. That structure has to be replicated and revived.

3. Effort should be made so that teaching-learning and service of deen become an integral part of a Muslim’s life.

A call and effort should be made that Muslims should accomplish their worldly engagements under this primary work of service of deen. This is the real life underneath the verse:

[51:56]
I did not create the jinn and human beings except that they should worship Me.

And with the enlightenment made by the Qur’an, Muslims have been assigned this task:

[3:110]
You are the best Ummah ever raised for mankind. You bid the fair and forbid the unfair, and you believe in Allah.

1. The rest of the time and resources should be efficiently utilized for lawful earning instead of wasting time in unnecessary, un-Islamic, and unwanted activities. Allah loves the believing servant who earns his livelihood.

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Migration and Motivation Will Be a Three-Way Chain Process

1. Muslims should be encouraged for learning practical deen and for motivating others. For this, they should be encouraged to go out temporarily in the path of Allah by leaving their engagements for a short period. In this period they should be provided with a practical religious environment of Sunnah and Shari’ah. This environment will make them familiar with a religious life to be adopted. They will go temporarily to places in small groups with fellow Muslims of different knowledge levels. A few among them will be scholars, and the rest will learn Islamic knowledge and Islamic nurturing through mutual dependence.

2. This is for the education of the general Muslim masses — for those Muslims who cannot join formal madrasas/Islamic institutes or cannot free themselves completely for formal Islamic learning. It is not only for the well-known illiterates (laborers, rickshaw pullers, etc.), but also for those Muslims who otherwise belong to the elite class in worldly education, but with respect to knowledge and practice of deen are not in a good position (professionals, doctors, engineers, and others who are educated but lack Islamic education). A viable model for 95% of Muslims.

3. The basic structure of Islamic nurturing and learning in this environment will be built by accompanying fellow travelers who have gone together. This environment will be further strengthened by their effort to motivate other people of the locality where they have gone and are stationed. This will finally lead to a chained process:

   a. Between each member of the group through a bidirectional process.
   (In the group some will be more knowledgeable and some less; they will learn knowledge and qualities from each other: wa ta‘awanu ‘alal birri wat-taqwa.)

   b. It will also motivate the people of the area where they have gone to learn deen and engage in service of deen.

   c. By this way it will become a chain and will bring revolution in the whole Ummah.

On the above-mentioned strong principles, each section of Muslims is called and encouraged to temporarily leave their busy engagements and utilize time for teaching and learning — for themselves and for other brothers — in a religious environment.

In one of his letters, Maulana Ilyas Rahimahullah writes:

“We have stopped setting out in batches in the path of Allah for the sake of deen, although it was a fundamental method. The Prophet himself used to go from place to place, and whoever took the pledge of Islam also began to do the same. The zeal of the Sahaba was awe-inspiring and full of dedication. In Makkah, Islam was confined to the individual plane; everyone who became a Muslim strove individually to preach the Faith to others. In Madinah, there was a more social and collective life. On migrating to Madinah, the Prophet started sending out batches of Muslims in all directions, and as the Muslims grew in number, they acquired a dynamic character. To be in a state of movement and active endeavor in the path of Faith was the thing that mattered. When it ceased, the Caliphate too came to an end.”

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What Should Be the Objective and Task During this Migration and Motivation?

“The real preaching consists of two things, and the rest of the usul only gives it a definite shape:

1. One of these things is related to the apparent skeleton of the work — namely the revival of the practice of the Sahaba of traveling in batches from place to place and from country to country for the propagation of the guidance brought by Prophet Muhammad Sallallahu Alaihi Wasallam.

2. The second denotes the revival of Islamic sentiments (jazbat) — i.e., once again giving rise to the practice of laying down one’s life at the command of Allah, as set forth in the Qur’an:

[4:65]
So, never by your Lord! They shall never become believers unless they make you the judge in the disputes that arise between them, then find no discomfort in their hearts against what you have decided and surrender to it in total submission.

To follow all the commands of faith and action commanded by Allah and the way of Hazrat Muhammad Sallallahu Alaihi Wasallam.

[51:56]
I did not create the jinn and human beings except that they should worship Me.”

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The Priority Themes to Be Undertaken in the Whole Programme

To strive for all the deen brought by the sacred Prophet, in proportion to its importance.

(In this system of migration and motivation we have to strive for the whole deen — all commands of Allah and the Sunnah path of Hazrat Muhammad Sallallahu Alaihi Wasallam. Priorities will be according to their importance in deen. To begin with, the most basic things have to be taken care of first.)

1. The Preaching and Strengthening of Faith (Emaan), Kalimah
   (La ilaha illallah Muhammadur Rasulullah)
   Unfortunately we are getting unacquainted even with the Kalimah, so its preaching should receive paramount attention. In truth, it lies in the affirmation of tawheed and the supremacy of Allah, i.e., our sole ambition should be to lay down our lives at the command of Allah.

2. Establishing Salah with Concentration and Devotion, and Progress in the Quality of Ihsan
   To perform salah with full concentration and devotion as Rasulullah (S.A.W.) and the Sahaba used to perform it. To develop the quality of living our life outside salah the way we are in salah — just as in salah we are in complete obedience to Allah, similarly we should live our life in the same fashion.

3. Acquiring Knowledge and Remembrance of Allah (Ilm & Zikr)
   To learn the basics of deen because it is fard upon all male and female Muslims; to develop the quality of knowing what Allah wants from us at each and every moment; to be able to differentiate what is halal and what is haram; to develop awareness of Allah; to recite Qur’an, Sunnah du‘as, and the dhikr of Allah; to live our life in a state of awareness and not of neglect. To engage morning and evening and in some part of the night in gaining knowledge of faith and remembrance of God.

4. Fulfilling the Rights of All Creation and Respect for Believers
   (Ikram-e-Muslim and Huquq-ul-Ibad)
   To train oneself in good moral and social behavior, to fulfill duties toward Allah, and to give the rights of all humans and other creation. Our manners should be excellent with others. It is one of the key factors for the spread of Islam. We should pardon others. We have to develop the quality of knowing the value of a Muslim and honoring him or her. We also have to create in ourselves a desire to reduce our luxury in order to fulfill others’ needs. The Sahaba had ithar — even when they themselves were in need, they helped others. From us, at least, it is expected that we help others by reducing our extras and luxuries — and at minimum to give the obligatory rights that are due from us.

5. Correction of Intention
   We have to develop the quality of ikhlas — doing everything for the sake of Allah; seeking Allah’s pleasure and the betterment of life in the Hereafter through carrying out the commands of Allah with reliance upon His promises regarding each command. There should not be any motive of name and fame. Return in any form — even praise — should not be expected from anyone. We should always strive and do all actions of deen for the pleasure of Allah Ta‘ala and His Prophet Sallallahu Alaihi Wasallam.

6. Da‘wat Ilallah (and Sparing Time for the Sake of Allah)
   We are the Ummah of Rasulullah (S.A.W.). Rasulullah is the last Prophet and no more prophets will come. So it is our responsibility to remind one another and do the effort of deen. Allah gave us health, wealth, and time. We have to utilize these and go in the path of Allah to learn the effort of deen. We should strive in the path of Allah to make our emaan and actions strong, to learn deen, and to propagate deen among fellow human beings.

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This Is a Very Small Sacrifice Compared to the Great Cause of Jihad fi Deen

It Is Also a Very Effective Way to Pay Gratitude (Shukr) for the Precious Asset of Islam

This effort and movement to learn deen for ourselves, and to convey the message of Allah to others — and to bear the difficulty of this path, to leave vanity and self-pride — is actually a very small step compared to what the Sahaba did. Without some small sacrifice, the great blessing of real Islam (ni‘mat-e-uzma) and deen is difficult to attain. This is also the easiest way to pay gratitude over the precious asset of Islam.

“Compared to the asset of Islam, even thousands of lives are not worthy. The essence of the effort of the Prophet and the Sahaba was the burning of hearts and blood for the worth of Islam (sozish-e-jigar and khoon-e-deeda). Compared to their effort, our small sacrifice has no comparison. But Allah Ta‘ala is so generous that He will appreciate our small effort (zarra nawazī), Insha’Allah. Allah can also bless outside normal patterns. There are promises for the people of the later period, and we are very weak — and Allah’s rule is:

[2:286]
Allah does not burden anyone beyond his capacity.

All these things give much hope from Allah.”
(Letter of Maulana Ilyas)

Maulana Ilyas wrote to one of his disciples who suffered some illness (fever) while traveling in the effort of deen:

“I wish I should congratulate you that in this 14th hundred Hijri, travel for the purpose of deen became the apparent reason for your illness.

Hal anti illa isba‘un damītī
wa fī sabīlillāhi mā laqītī

Translation: You are but a little finger that has been injured. How great is it that this happened in the path of Allah.”

(Maulana Abul Hasan has written in a footnote that this is a portion of a Hadith. Since the book reference was not given, the readers are requested to inform the reference on the mail ID.)

On the factual scale, this fever is no more than what thousands of people all over the world suffer daily. You also became one of them.

“In an era when lives are being laid down even for bread, your fever as a result of striving in the path of faith is outwardly a simple thing. But your fever makes a distinction among all such fevers because it happened in the priceless programme of the effort of deen that is intended to open the door of guidance (hidayah) from Allah.

If this practice of striving for the cause of deen becomes common in the Ummah, and if this path of learning and teaching gets established even at the cost of life and blood, this will help those sections of Ummah-e-Muhammadiyyah who are otherwise not able to spare time for teaching and learning of deen because of their worldly schedules. And by this, the methodology of teaching and learning for these busy people will be revived.”

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Reliance Only on Seekers of Knowledge

(Talibeen par Inhisar)

A noteworthy difference has taken place in the system of teaching and learning today compared to the era of the Salaf-us-Salihin.

The present system of Islamic education is good enough for those who are keen for knowledge and Islamic guidance (talibeen). But there are many Muslims who are not eager for Islamic knowledge. They do not even feel the need for Islamic guidance for themselves and their future generations. They are deeply engrossed in worldly engagements.

There is no established system of education and teaching-learning for these Muslims. Our existing system has, by and large, turned its face away from these people.

There is a need for tabligh among these Muslims in order to create desire for deen (talab-e-deen). This is exactly what the Prophets Alaihimussalam used to do. At the time of a Prophet’s arrival, nobody used to be his seeker or ready to welcome him. Rather, people were negligent and apathetic to learn anything from them.

But through their untiring effort, Prophets used to develop seekers among them. Among apathetic and non-desirous masses, developing keenness and desire to learn is the fundamental nature of da‘wat and tabligh of the Prophets.

Imam Ghazali has explained it at length in his Ihya Ulum al-Din:

“If a person does not know that what he is doing is sinful, it is obligatory upon the ‘alim (knowledgeable person) to warn him. The methodology to do it is:

Every knowledgeable person should take responsibility for one village, one mohalla, one area around a mosque, or one gathering.

He should teach them Islam and tell them what is good and what is bad for them; what is the cause of excellence and what is the cause of dreadful results.

Knowledgeable persons should never wait for people to come to them. Rather, they should go to the common masses, because the ‘ulama are the inheritors of the Prophets, and the Prophets did not leave people upon their ignorance waiting for them to come. Rather, the Prophets themselves went to the common masses.

They used to call them in social gatherings and go door to door. They used to be specific even at the personal level for the guidance of particular persons, searching them out and convincing them toward guidance.

As the sufferers of heart disease do not know their illness, similarly if you have some wound on your face you will not be able to see it unless you have a mirror or someone else points it out. It is obligatory upon rulers and scholars and those who administer religious affairs that they appoint Allah-fearing ‘ulama in each village to teach the people their religion, because every person is born illiterate and all have to be taught. Teaching and preaching are essential for them.

The world is full of sick people — sick of soul. Beneath the earth there are the dead, and above the earth are the sick of soul and heart. And sickness of soul is more dangerous than sickness of the body.”

The quote of Imam Ghazali Rahimahullah ends.

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The Preaching of Desire and Needfulness

(Talab o Ihsas ki Tabligh)

At present, the most important thing to preach among Muslims is the quest for knowledge, desire for deen, and a sense of needfulness. There is an urgent need to develop:

1. The feeling of being Muslim — that is, one who submits to the will of Allah.
2. The sentiment that deen is important to be learned, and that deen does not come into one’s life without learning.
3. The understanding that the importance of deen is in no way less than our worldly engagements by any measure.

If the Muslim Ummah is able to develop these feelings, the remaining stages — learning and practicing deen — will be covered very easily.

At present, the acute and most prevalent problem is the absence of desire or craving for deen. Many have mistakenly understood that they already have sufficient emaan simply because they are Muslims. So they have become absorbed in other engagements. Although even emaan itself needs strengthening.

Whatever religious zeal and religious advancement were seen during past centuries were actually the result of the efforts of the Prophets, the Sahaba, the Salaf, the early generations of Muslims, and the elites of the Muslims — the ‘ulama and scholars through the ages.

This capital of Islamic sentiment is being utilized, but by and large further increase in this capital has ceased.

There is an urgent need to strengthen this capital of keenness and desire for deen.

Whatever students are entering religious education (at most places not more than 5–10%), and whatever Muslims are going to the mosque (alas, at many places hardly 10–20%), is the result of the remaining desire for deen.

The day this capital of sentiment ends — may Allah never allow it — madrasas, khanqahs, and mosques will take on a deserted look. At many places the danger is already knocking at the door by different means, and it is increasing.

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Need of Increasing This Capital of Islamic Sentiments

To Awaken the Non-Desirous in Crores, At Least Lakhs Are Required

There is need for augmentation and strengthening of desire and keenness among the general Muslim masses.

No one should be relaxed merely because madrasas, Islamic universities, and khanqahs are running and at least 10–20% of people are coming to mosques. Even a sea will dry up one day if there is continuous output without any input.

(Our personal observation: at least in the Indian subcontinent, if one sees closely, mainly those who have insufficient resources to pursue modern education are going into religious madrasas — although exceptions do exist.)

The preaching of the Kalimah — its meaning, commands, and demands — is actually the preaching that makes Muslims desirous and keen for Islam. This Kalimah demands from us that we follow all the commands of Allah and the path of Hazrat Muhammad Sallallahu Alaihi Wasallam.

And this task cannot be done by one or two people.

To awaken crores (the book was written in 1944; now they number billions), lakhs are required.

Those who are non-desirous are in crores, so those who have the duty to awaken them should be at least in lakhs.

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Attention Towards the Weaker Section of Society

In this era of Muslim degeneration, the poor and weaker section of Muslim society has been left behind for different reasons.

But they have a special quality in which rich people generally lag behind. These people — residing in small houses, sitting on the floor — have not been exposed to the ill effects of materialism and wealth. They still preserve some of the qualities of the early generations of Muslims, such as simplicity and hard-working nature.

Maulana Ilyas writes:

“Those who are considered poor still retain the simplicity of the Prophetic era and remain in this world as though nobody gives them value.

Bada’al-Islamu ghariban wa saya‘oodu ghariban.
Islam began as something strange and it will return to being strange.”

Many of these Muslims residing in remote villages have remained deprived of Islamic knowledge and guidance for decades. Many of them have reached the level of nominal Muslims, and in some areas some have even left the fold of Islam.

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In Sahih Bukhari, Hazrat Umar’s Testament to His Successor Contains the Following Sentence

“I make a wasiyyah to my successor to be especially attentive and careful toward the people residing in rural areas and remote villages. They are the fountain of Islam and the real face of the Arabs.”

So in this movement of migration and motivation, special attention should be paid to them as well.

Our hearts should feel pain for the religious condition of the illiterate people of villages and remote areas.

“If you ponder with a true heart, you will realize that those who are negligent regarding obligatory prayers and duties are under the threat of Allah’s wrath. It is the duty of every Muslim to realize this impending danger. If people continue in this way and die in the same condition without repentance and correction, this is akin to a permanent loss in this world and the life after death.”

Imam Ghazali Rahimahullah writes in Ihya Ulum al-Din, explaining the situation of the Muslims of the 12th century. He is both describing the situation and suggesting the possible remedy.

(Arabic text from Ihya Ulum al-Din, 2nd volume, Book of Amr bil Ma‘ruf wa Nahy ‘anil Munkar.)

(Unfortunately, today’s condition of Muslims has further deteriorated compared to the 12th century.)

“Most Muslims in the cities do not know deen — not even the proper knowledge of salah. What then of villages and remote areas? Everyone knows that no one is born knowledgeable from the womb of his mother. It is obligatory upon the knowledgeable to teach the ignorant. And it is not necessary that the teacher be a formal scholar of great depth (islahi ‘alim hona zaroori nahin). Rather, whoever has learned one topic of deen is knowledgeable for that topic.

For educated Muslims who are truly worried and vigilant regarding the condition of Muslims and Islam, teaching and preaching the basic deen to ignorant Muslims (e.g. faith, obligatory prayers, etc.) is among the most important matters.

This engagement is so important and precious that one will not have time to become master of the superfine detail of every branch of knowledge that may only arise rarely. Knowing all fine details of all religious issues is fard kifayah (a collective duty), not obligatory on every Muslim. But fard ‘ayn (the duty obligatory upon every individual) is more important for the common Muslim than fard kifayah.”

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Eeman and Ehtisab

(Faith and Perception of Accountability)

What these terms denote, briefly, is that a person performs an act with fullest faith in Allah as the Supreme Being, Knower and Creator of all things, and with confident expectation of the reward and recompense promised for it.

It is stated in the traditions:

“Whoever keeps the fasts of Ramadan with Iman and Ihtisab, all his previous sins will be forgiven.”
(Bukhari)

“Whoever keeps vigil during Shab-e-Qadr with Iman and Ihtisab, all his previous sins will be forgiven.”
(Bukhari)

Eeman encompasses faith in all things sent by Allah. Eeman emphasizes the supremacy of Allah as the granter of reward for actions, with firm belief that He has the power to put worth and excellence into any action. One’s heart should have firm belief that the information brought by Prophet Muhammad — that such an act has such a reward — is true beyond the slightest degree of doubt (wusooq aur yaqeen).

Ihtisab means that these promises of Allah should be kept in mind and felt while doing the a‘maal (actions). The heart and mind should be pleased with this reward and promise of Allah.

And the action should be done with the ambition of attaining it.

This Eeman and Ihtisab are the soul of action. They are what actually place the necessary weight and power into actions.

In a Hadith of Bukhari this Eeman and Ihtisab have been explained more clearly:

“It is related by Abdullah bin Amr bin al-‘As that the Apostle of Allah said: ‘There are forty things, the foremost among which is that a person gives his she-goat to someone to benefit from its milk and return it when it becomes dry. Whoever will do any of these things in the hope of earning Divine reward and with faith in and affirmation of the promise of the Lord concerning it, the Lord will admit him into Paradise.’”
(Bukhari)

It is crystal clear from the life of the Sahaba that in these two accounts — Eeman and Ihtisab — they were most distinguished. And these two greatly increased the weight and power of their deeds.

It is possible that in some actions, quantitatively, people of later generations may equal or even exceed the Sahaba. But in weight and power they cannot compete with them. With the noble companionship of our Beloved Prophet, these qualities — Eeman and Ihtisab — became their hallmark.

That is why the scholars of the Salaf-us-Salihin say that the incomparable status of the Sahaba is not because of the quantity of their actions, but because of the weight of their reward.

Hazrat Imam Hasan Basri Rahimahullah said:

“By Allah, the Sahaba were not doing many nafl prayers and fasts, but there was something buried in their hearts.”

Most probably, that was Eeman and Ihtisab.

Maulana Ilyas understood this point very well, and his whole movement of migration and motivation revolves around it. He writes in a letter:

“The essence of faith lies in Iman and Ihtisab. These are distinctly mentioned in respect of many acts. To ponder over the commandments relating to them, and through that to strengthen awareness of the glory of the Lord and belief in the worldly and heavenly rewards and benefits promised for those deeds — that is the inner understanding (batin) of deen.”

At another time he says:

“Deeds, by themselves, do not possess any value. Value is produced in them as a result of attachment to Allah through compliance with His command. The real worth and value of deeds will therefore depend on the extent of control over the cause of this attachment, and it will be proportionate to the willingness of the heart and strength of conviction with which they are performed.”

In reality, deeds are not the objective. Rather, compliance with Allah’s command with full reverence, and taking it as a means to become closer to Allah, is the goal. Realizing the importance of Allah’s will and command, and devoting oneself to it, is the target.

In one of his letters Maulana writes:

“We should observe all duties of worship and remembrance of Allah with full regard and faith, keeping the rules and proprieties in view, and with complete reliance upon the promises Allah has made regarding them. It is a great thing to persuade ourselves to believe in those promises of Allah. Since this matter is related to the heart, it occupies the place of the heart in the design of worship, and spirituality is linked to it.”

With this element of Eeman and Ihtisab, one can make his life precious. Even worldly engagements, daily routines, and all such matters can become worship through correct intention and remembrance of Allah’s promises.

In the words of Maulana Ilyas:

“Allah has linked these with the firm belief and attachment of the Kalimah, and with offering salah with khushu‘ and khudu‘ (concentration and devotion). These are two important chapters to reach ikhlas and ihtisab. To engage in them will lead to the goal more easily compared to the route of nawafil. The highway route is through compliance with faraiz; the route through nawafil is not of the same level.”

In the last century in the Indian subcontinent, Hazrat Syed Ahmad Shaheed Rahimahullah (d. 1831) revived this methodology under the name of Tariq-e-Muhammadi. Once he said that we call people to do all actions with a correct intention — marriage with a good intention, similarly business, farming, jobs, and even sleep, eating, and clothing.

Inviting mankind to the way of our Lord, striving on this path, and bearing its difficulties are among the best means to achieve Eeman, Ihtisab, and Ikhlas. This striving for the deen of Allah is the soul of Eeman and Ihtisab.

Maulana writes in one of his letters:

“The propagation of the Kalimah of Allah and His wahi (divine message), and efforts for it, should be only for pleasing Allah, while recognizing Allah as the only Doer and Master. This effort should be accompanied with the intention of taushah-e-akhirat — preparation for the life after death. The special endorsement of Allah is destined with this. And the verse Ula’ika yarjuna rahmatallah is not the only witness; rather hundreds of verses testify to it.”

“Striving for the glory of the Word of Allah and the propagation of Revelation should solely be done in the spirit of compliance with His Will, for winning His pleasure, and with the belief that it will become provision for the Hereafter. The favor promised by the Lord is linked to such a life alone, as borne out by thousands of verses of the Qur’an, such as:

[2:218]
Lo! Those who believe, and those who emigrate and strive in the way of Allah — these have hope of Allah’s mercy. Allah is Forgiving, Merciful.”

It is essential for Eeman and Ihtisab that there be minimum consideration of formalities and procedures, and that one does not keep his eye on outward results or the number of people accepting the invitation. Rather, it should be for the purpose of obedience to Allah, pleasing Allah, realizing His greatness, and fearing His address and order.

Maulana writes in a letter:

“Acting only on Allah’s command and placing full trust in Allah, while putting forth all your effort without depending excessively upon your own experiences, is the foundation of religion. As you start and progress, Allah will show the path and enlighten you. Benefit will also become visible and apparent. But when everything becomes visible and apparent, the weight of the effort with respect to reward decreases. The example of the Battle of Badr is clear. There were greater sacrifices after Badr, but their reward was less compared to Badr and what came before it.

A second example is the conquest of Makkah. It is clear in Surah Hadid:

[57:10]
And what is wrong with you that you should not spend in the way of Allah, while to Allah belongs the inheritance of the heavens and the earth? Those who spent before the Conquest and fought are not equal to others. They are much greater in rank than those who spent later and fought, though Allah has promised good to each. Allah is well aware of what you do.”

Those who are not aware of the full authority and power of Allah, even if they do some effort for deen, keep their eyes fixed on their own resources and abilities. But the rule from Allah is:

Ana ‘inda zanni ‘abdi bi.
“I am as My servant thinks of Me.”

We simpletons always keep expectations proportional to our own ability and effort, and thereby diminish the benefit and bounty bestowed by Almighty Allah.

The actual way is to strive with the best of your ability and leave the final result with Allah, keeping in mind His mercy la uḍee‘u ajral-muhsineen and His limitless power.

As far as using one’s ability and resources is concerned, it should be with full vigor — so much so that people may call you jununi (over-enthusiastic/crazy).

In this path, if you consider yourself worthless, it is actually your survival, and this will give you delight. But people who practice all of the above are rare.”

If we begin engaging ourselves in reviving this Sunnah and keep praying to Allah, then there is no chance of denial from the mercy of Allah.

(Maulana wrote an Urdu couplet

Us ke iltifat to hain aam shahidi sab par
Tujh se kya zid thi agar tu kisi qabil hota

“His compassion was general and universal for all.
There was no hostility toward you from His side — if only you had become worthy.”

In the period of going in the path of Allah (temporary migration) to certain localities, one should not be nervous about the guidance (hidayah) of the addressees of da‘wah.

Actually, guidance is in the hand of Allah. The da‘i (inviter / one striving in the path) should keep himself free from fear that his effort is going to waste because no one is visibly gaining hidayah.

For the da‘i, the target should be the pleasure of Allah, keeping his heart full of the greatness of Allah, and preserving the intention behind his sacrifice. Remembrance of Allah and of the life after death is also an important avenue to remain occupied with.

This is not easy talk merely for making intentions. “As the apparent direction of da‘wah looks toward the addressee, it is not easy to keep the intention and effort focused upon oneself.”

In the words of Maulana Ilyas:

“The knowledgeable person is distinguished from the less knowledgeable, but the obligation from Allah is also greater upon him. So just as going toward the ignorant is important, similarly turning to Allah is also very important.”

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The Inviter Should Realize for Himself (His Nafs) That:

1. This effort of calling toward Allah is an important means of pleasing Allah.
2. Death is certain, and ultimately death will bring an end to all miseries and difficulties whatsoever arise in this path.
3. He should truly realize the truth of the Hadith:
   Ad-dallu ‘alal khayri ka-fa‘ilihi
   “The one who points to good is like the one who does it.”

He should believe that whatever good has come, or will come, in the person to whom the da‘wah was given, the caller will also receive a share in the reward — without decreasing the reward of the doer.

These all are actually fikr (reflection).

And above all these rewards is Ridwan-un min Allahi Akbar — the pleasure of Allah is greater.

All of these matters should remain in continuous consideration within oneself.

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Enthusiasm and Passion

One person wrote to Maulana that he was doing the work but was not feeling enthusiasm and passion (walwala / jazba). Maulana replied in his letter as follows:

“You, respected one, have written about lack of enthusiasm, instinctive urge, and inner impulse for the effort of deen. Actually, I feel rashk (a delighted aspiration for the same) regarding it. It is a quality of a believer that he should be under the weight of Allah’s greatness and His command so much that this suppresses instinct.

Instinct and impulse develop from natural temperament (tabi‘at); if these arise, they may include an element of nafs. But if the effort of deen is based on attachment to Allah’s command and greatness, then that is hubb-e-imani (excellence of faith).

If instinct develops spontaneously, that is good and a gift from Allah, but it should not be the primary thing. The former state is more stable, and under it things will remain permanent, unlike self-generated instinct which may be temporary.”

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Islah and Tarbiyat-e-Nafs

(Reformation and Self-Correction)

There are some basic essences of the movement for the effort of deen:

1. This movement is one of the best means to attain tazkiyah, ihsan, manners, and correction of self and ego.
2. Ikram for the believer, kindness and mercy toward all creation of Allah; respect for elders and love for the younger. There is practice of all this in this work.
3. The first requirement is to see your own faults and search for the goodness in others.
4. If you see something bad in others, you should not expose it.
5. If you see something good, it should be appreciated, encouraged, and one should benefit from it.
6. One should have the intention of taking benefit from other Muslims.

Maulana Ilyas writes in one letter:

“Everyone has some qualities and some shortcomings. It cannot happen that a person is devoid of all qualities or that he has every shortcoming.

If we could develop a system to appreciate and encourage the good, and not expose the bad of fellow Muslims, many of our fitnahs and problems would be solved and thousands of good things may come from these brothers. But the actual situation is just the reverse of this. Allah will also treat us in the same way as we treat our fellow mankind.

It is required to consider ourselves deficient and full of shortcomings from the heart. But we must still spread the commands of Allah and the message of the Prophet among the masses with the intention that besides me there are slaves of Allah of noble quality and character. These people of good character could become attached to deen and its effort through my little effort. And whatever good they do, then through Allah’s promise — ad-da‘i ilal-khayri ka-fa‘ilihi — I too will be rewarded.”

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Criticism of Others and Conflict

1. Criticism and conflict are not permissible in this path. Instead of adverse comment and mere criticism, the best way is to do effort to attach people to the opposite of that fault — replacing the bad with its good counterpart.
2. In da‘wah, stress should be given on the foundations of deen regarding which there is no dispute.
3. Superficial issues and scholarly differences of opinion should not be touched by the general public. They should be handled directly by pious ‘ulama.
4. If people are not listening or paying attention, there is no need to become furious.
5. We should be ready to accept excuses made by general Muslims within the limits of Shari‘ah. If you observe weakness in a fellow Muslim, try to interpret his weakness in an excusable way within the limits of Shari‘ah.
6. If people are not understanding or responding positively, do not blame them. Rather, hold yourself responsible that perhaps you could not teach them properly and in a nice manner.
7. Those who are already involved in some constructive work obviously find it difficult to spare time for this general teaching-learning and da‘wah work concentrating on the common masses. So do not blame them. Rather, convince yourself that if people involved in worldly engagement do not spare time for deen, then how easily will those already in some kind of religious work spare time for this mass movement?
8. After all this sincere effort for the sake of Allah, you should always keep your eyes on your own mistakes and shortcomings, accept your faults with humility, and make istighfar to Allah.

“For every doer of a noble work, the final thing is to accept one’s mistakes and shortcomings with humility and to make istighfar. This is the quality of a slave of Allah. It is also the right of Allah upon us that after doing our utmost effort, we should end it with seeking His forgiveness and accepting our shortcomings. These things are actually the gateway to acceptance from Allah and fulfill the criteria for His endorsement, backing, and elevation.”

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To Become Close to Allah by Fulfilling the Faraiz

(Obligatory Commands of Allah)

In a Hadith Qudsi in Bukhari, Allah says:

“My servant does not come closer to Me with anything more beloved to Me than that which I made obligatory upon him. And My servant continues to come closer to Me through voluntary deeds until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks Me for anything, I shall surely give him. If he seeks My protection, I shall surely grant him protection.”
(Bukhari)

The Sahaba attained closeness to Allah and purification of heart by fulfilling the faraiz. They attained reformation, spiritual and inner advancement, through migration, motivation, jihad, da‘wah, tabligh, and propagation of Islam — apart from direct companionship with the Prophet (S.A.W.). They attained all this by consistency, sacrifice, and bearing difficulties for the sake of Allah.

To become close to Allah by fulfilling the obligatory commands of Allah is an open highway. This highway has no curves or ups and downs — rather it is very clear, wide, and straight. One can gain much by doing these things in a simple and consistent way.

As time passed, this easy system of the Prophetic period became faint. People became more inclined toward specialized things and formalities came into play. The generalized system in which each Muslim could participate and contribute became weak.

But this pathway has never been closed. It remains open, and in the Muslim Ummah scholars have always called toward it. Great and pious scholars have always tried for it. They have always considered the propagation of Islam, implementation of Sunnah, and establishment of Shari‘ah as the brightest path for seeking closeness to Allah.

Shaykh Ahmad Sirhindi Mujaddid Alf Sani Rahimahullah — the great scholar who strove to save Islam in India in the backdrop of Mughal Emperor Akbar’s ideas and policies — writes in one of his letters:

“This weak one writes from his heart and desire that for a long time I remained engaged in academic and scholarly research, and whatever was destined has been accomplished through the blessing and tawfiq of Allah. Now the only wish and craving is to revive and establish any of the Sunnahs of the Beloved Prophet.”

He writes in another letter:

“The most important and greatest good is the propagation of deen (Shari‘ah) and the revival and establishment of any command of Allah. Especially in a situation where the signs of Islam are becoming faint. Even spending crores cannot compare with the revival and establishment of any command of Allah. For to establish the command is the foremost work of the Prophets, and it is like following in their footsteps and doing their work. And the Prophets are the best of all creations of Allah, and the best of all good works Allah assigned to the Prophets. Spending crores is something that is even possible for a non-believer.”

Addressing Khan-e-Azam, he writes:

“The current period is such that even small actions are counted as big. Just as at the time of impending defeat, those soldiers who show courage are highly admired compared to a time of peace. The Ashab al-Kahf are mentioned with hijrah. No other deed of theirs is so prominent, but this hijrah made them glorious.”

Again he repeats the quote of Hazrat Ubaidullah Ahrar Rahimahullah:

“If I do peeri-mureedi (specific Shaykh-disciple reformation through special recitations and zikr), then no other peer will get disciples. But I have another duty to accomplish — that is to revive and establish Shari‘ah, to preserve the principles and practices of deen.”

So he regularly used to meet kings and officers to convince them regarding the establishment of Shari‘ah and Sunnah, and in this way help to revive and establish the commands of Allah and the Sunnah of the Prophet at all levels and in all sections of society.

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A Blind Man Is About to Fall into a Well

“One person is making dhikr of Allah (some non-obligatory recitation). Suddenly a blind man comes and there is a well in front of him. If he takes a few more steps, he will fall into the well. Now the question is: which act is better — to continue the recitation, or to save the blind man?

The clear answer is that saving the blind man is better than continuing the recitation. Allah is not in need of his dhikr, but that blind servant of Allah is in need of help.

Removing the harm from him is necessary. It becomes even more important because saving such a person is itself a continuous command of Allah. And this saving is also a form of dhikr of Allah, because he is fulfilling one of Allah’s commands.

By continuing his recitation, he fulfills one haqq (right) of Allah. But by saving the blind man, he fulfills two rights — one is the right of Allah’s servant, and the other is the right of Allah Himself.

There is also a strong possibility that continuing the recitation at that moment may be unwanted or even blameworthy, because there are many occasions where refraining from an act is better than doing it — e.g. not fasting on the day of Eid and the Ayyam-e-Tashriq is better than fasting; similarly, not offering salah in makruh times is better than offering it.

A fault developed with the passage of time: the meaning and understanding of dhikr (remembrance of Allah) became very narrow. It came to mean mostly verbal remembrance of Allah by the tongue. But actually the meaning of dhikr is very broad.

Mujaddid Alf Sani Rahimahullah, who was a great scholar of Islamic sciences, writes:

“It should be understood that dhikr is the name of removing the forgetfulness of Allah. It includes many means. To recite the Kalimah ‘La ilaha illallah’ or ‘Allah, Allah’ many times is one of those means — but it is not the only means, as people usually understand.

In reality, fulfilling the commands of Allah at any point in time and keeping oneself away from the forbidden all come under the remembrance of Allah.

Keeping Allah’s command and the way of the Prophet in every walk of life — even buying and selling, marriage, etc. — becomes dhikr. It is so because someone is doing these actions within the ambit of Shari‘ah only because he is remembering his Lord, His power, and His command, and he wants to please Allah by doing things in the Shari‘ah way.”

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Teaching and Learning of Deen for the Masses

For ta‘leem o ta‘allum — teaching and learning of deen — propagation of Islam and teaching the faraiz and pillars of Islam to the ignorant are extremely important works. Sacrifice of life and wealth, migration and motivation, and striving for these causes are among the highest actions. And if this is done with Eeman and Ihtisab, it becomes a beautiful composite of many forms of ibadah and dhikr. Those who step forward with courage will come under this verse:

[9:112]
(They are) those who repent, those who worship, those who praise (Allah), those who journey (in Allah’s way), those who bow in ruku‘, those who prostrate in sajdah, those who bid the fair and forbid the unfair, and those who preserve the limits prescribed by Allah. And give good news to the believers.

The superiority of these actions over nawafil is obvious. Becoming close to Allah by faraiz is higher than becoming close by nawafil.

“Those who do not engage in the effort of deen cannot reach the level of those who do. And those occupied in nawafil cannot reach the level of those striving in faraiz. Those who are engaged in the same kinds of work as the Prophets and Sahaba are at the top.

I am surprised why we are not giving due importance to the revival of deen, its propagation, teaching and learning, and the revival of Sunnah.”
(Letter of Maulana Ilyas)

So if the effort of deen is done under certain conditions — some of which have been mentioned above — then many good results will arise easily in society on a large scale.

“Because of many reasons, Tabligh work is an easy means to achieve closeness to Allah. If a seeker realizes and takes advantage of these avenues, he may become very close to Allah. If people become ready for sacrifice for deen, it will bring amazing results. And it is not difficult, because we are already sacrificing for so many worldly causes which are of little worth.”
(Letters of Maulana Ilyas)

The importance of nawafil is actually to complete the faraiz and make them glorious. If faraiz are neglected, then nawafil become worthless. At the cost of neglecting faraiz, they become mere custom and at times show. And show in action brings darkness. This all finally creates a sense of self-importance and has nothing to do with closeness to Allah.

It is well known from Ahadith that neglect of amr bil ma‘ruf and nahi ‘anil munkar brings the punishment of Allah and causes even du‘a to lose its effect.

Nu‘man ibn Bashir Radhiyallahu Anhuma narrates that Rasulullah Sallallahu Alaihi Wasallam said:

“The example of a person abiding by Allah’s orders and restrictions and the one who is not is like those who drew lots for their position in a ship. Some settled in the upper part and others in the lower. When those in the lower part needed water, they had to pass by those above them. So they said: ‘Let us make a hole in our part of the ship and save troubling those who are above us.’ If the people in the upper part leave them to do what they intended, they will all perish. But if they stop them by hand, they will be saved and all will be saved.”
(Bukhari)

A Hadith of Tirmidhi says:

Hudhayfah ibn Yaman Radhiyallahu Anhu narrates that Nabi Sallallahu Alaihi Wasallam said:

“By Him in Whose Hand is my life, surely you must enjoin what is right and forbid what is wrong, or else Allah will certainly send upon you a punishment; then you will supplicate to Him and He will not accept it.”
(Tirmidhi)

And further, how will our du‘a be accepted? And how will the help of Allah come? Because:

“In the Jumu‘ah khutbah, on the day of Jumu‘ah — the special day of acceptance of du‘a — everyone has made du‘a for the helpers of deen and cursed the non-helpers of deen:

Allahummansur dina Muhammadin sallallahu alaihi wasallam waj‘alna minhum
wakhzul man khazala dina Muhammadin sallallahu alaihi wasallam wa la taj‘alna minhum

O Allah, assist those who assist the deen of Muhammad S.A.W. and make us among them.
And do not help those who neglect the deen of Muhammad S.A.W., and do not make us among them.”

The meaning of khadhlan is not necessarily to oppose, but rather not to help — to leave neglected. After leaving the deen of Allah neglected, how can we ask help from Allah?”

Without doing effort for the deen of Allah to the best of our capability, there is no other way to avert the wrath and anger of Allah.

The rejuvenation of the effort of deen is directly linked with the blessing of Allah, and the effort and sacrifice for deen act like a shield against the fire of Allah’s anger.

Similarly, involvement in the effort of deen is a means to bring the help and nusrah of Allah.

So you will never find in Allah’s practice any change, and you will never find in Allah’s practice any diversion.

This is the solution to the sufferings and problems of the Muslim Ummah. The well-wishers of the Ummah are very worried about the pathetic condition of the Ummah and see further dangers in the times to come. But my conscience firmly believes that if they actively involve themselves in the movement of the effort of deen with attention and firm conviction, then it will be according to the promise:

Man kana lillahi kana Allahu lahu.
“Whoever is for Allah, Allah is for him.”

If we do this, surely Almighty Allah will turn His favor toward our survival, dignity, welfare, ascendance, and supremacy.

In Khutbah-e-Masnoorah there is:

Innaddunya khuliqat lakum wa innakum khuliqtum lil-akhirah.
“This world was created for you, and you were created for the Hereafter.”

So when khuliqtum lil-akhirah is fulfilled, Allah will reciprocate with innaddunya khuliqat lakum.

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One Live and Practical Example

Mewat is a living example of this system of teaching, learning, and propagation. This area is situated to the east of the Indian capital, Delhi. In the state of Haryana it is spread across two or three districts. A moderate estimate of its population is 30–40 lakhs. They were actually Rajput tribes. There is no historical record clearly explaining when these Meo tribes became Muslim.

Although close to the capital, it was largely neglected both by the government and by the Muslims of India. They were almost totally illiterate. A large number were involved in all kinds of immoral and even criminal activities.

They were largely neglected by Muslims. There was no effort for their religious education, reminder, propagation, or any kind of reformation. From within also they did not have madrasas or religious institutions. They had a very weak relationship with Islam. Even their names were not like Muslim names. The only asset they had was the affirmation that they were Muslims.

Polytheistic beliefs (mushrikana ‘aqaid o a‘mal) and rituals were common and deeply rooted. For each section of their tribe there was a spiritual deity they used to call Kheda Dewat. In polytheistic usage, dew was used for an assistant god of lesser capabilities than the main god.

They were not even aware of the words of the Kalimah or the postures of salah. Even if you traveled for miles, you might not find a Muslim who knew the basic Islamic rulings.

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What Was the Means for Reformation and Revolution on a Large Scale?

The first natural solution that comes to mind is to open small and big religious institutes.

Suppose even if we got the required money to build a network of religious institutes — but who would come to the madrasa when they were not at all concerned about deen? The elders would not be ready to leave their business and farming for the sake of deen. And since they did not consider deen important, it was impossible for them to send their children and youngsters for religious education.

This was not only a theoretical concern; it was also experimented with practically in Mewat. Religious institutions (madaris o makatib) were opened in Mewat. Some people did receive Islamic education. But the students coming out of these institutes used to mix back into society. They were not sufficient for any revolution. At times it was even difficult for them to maintain their religious identity. There was a sea of ignorance and darkness. Even those who were good for themselves were like a 1 kg ice cube in 100 liters of boiling water.

The education and reformation of a few people cannot bring a major revolution in society at large.

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What Was the Next Step?

To reform them, the same method was copied that had been in force in the early Islamic era. Instead of pushing something from outside, they were engaged among themselves. A general pattern of teaching and learning was started. They already accepted verbally that they were Muslims; this acceptance was used as the starting capital.

They were convinced:

1. That learning deen is very important and critical, and that deen is more important than any other requirement.
2. That deen cannot come unless you give some time from your busy schedule.
3. That one has to sacrifice short periods at regular intervals in order to remain in a religious environment and learn the knowledge and practice of deen.
4. The first set of programmes and demands made from them was that they remind one another of the basics of deen (Kalimah, salah) while at home. Books of Ahadith and stories of Sahaba stressing the virtues and importance of emaan, salah, fasting, Islamic manners, charity, respect and rights of creation, importance of knowledge and dhikr of Allah, and sincerity of intention were read to them.
5. The second demand from them was that for a period of four months they should leave their native places to learn deen.
6. They were made into small groups of 10–15 to go to places away from their native areas for short periods, and in every jama‘at there were one or more learned people (mu‘allim) who taught them the basics of deen, memorization of Qur’an, basic tajweed, faraiz of salah, and Sunnahs of daily life such as eating and sleeping.
7. A programme of teaching and learning was established to keep them engaged. They were taught, and then they would teach the same to others. A continuous interdependent chain was established.
8. They came from different near and far places, so the places where they went also took special interest in their programme, seeing them as guest-learners and reminders.
9. The people of other places also realized the importance of deen by seeing sacrifice for its sake.
10. By this method a large number of people from all sections obtained the basic Islamic knowledge and practice.
11. Since everyone was actively involved in this multidirectional process through interdependence, it helped them learn deen practically and adopt it in daily life.
12. Stories of Sahaba were read from Faza’il books, giving passion for deen and excellent lessons in steadfastness, eagerness for learning, and sacrifice for deen. The lesson often started from the Prophet’s hardship in the famous journey to Ta’if. These stories had an unimaginable effect.
13. One journey of this type became a turning point in life. Those who completed it properly became distinct in qualities, manners, and passion (jazbah).
14. Since they left family and worldly engagement for learning deen, this sacrifice remained before their eyes at all times.
15. This is one of the reasons they attained so much so quickly — something difficult to attain if they had remained settled at home.
16. Through contact with people of different temperaments and backgrounds during journey and tabligh, rare qualities such as enduring hardship, striving in the path, patience, humility, tolerance, and service also developed, making the process a rich composite and more than mere dry knowledge. Obviously, different people attained different levels according to their natural capacities.

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Eye-Witness Account and Impressions

To understand this programme better and to give some first-hand glimpse, the writer visited for the first time in January 1940 (Dhul Qa‘dah 1358 AH). He met different people of Mewat who had gone in the path and noted down their impressions, feelings, and observations (mushahadat o taassurat).

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First Account

“After Asr, our vehicle reached the Jama Masjid of Gurgaon (a town in the Mewat area). We were pleased to know that a jama‘at (a group of people for the above-mentioned programme) had just reached there. On hearing of our arrival, some of them came up to our vehicle, took out our luggage, and greeted us with love and affection.

We entered the Jama Masjid, and the scene I saw there I can never forget — its pleasure still remains in my heart.

There were about thirty brothers sitting in a circle, comprising people of different ages. Two boys of thirteen and sixteen years were there, and elders as old as sixty, with many in between.

Everyone had only a few belongings — one bedsheet, one cotton blanket, etc. It was their eighth day after leaving their native villages. At the start they had taken some dry food for the journey, and some had been left back at home.

The thirty people of the jama‘at were subdivided into three groups to go on three different routes in Gurgaon town. For every ten brothers there was one responsible person (ameer).

My colleague, respected Patwar Sahib, addressed these jama‘ats and said:

‘You should be greatly thankful to Allah that He accepted you for this noble path. This path of tabligh is actually the path of the Prophets. Allah has opened His blessing upon you and has opened this path — one which had been dead for some time. Allah is rejuvenating this path through your hands.’

Then he asked the ameer of one jama‘at to tell the account of their last week in jama‘at. One jama‘at ameer stood and plainly described it as follows:

‘Last Friday there was the Nuh Jalsa (religious gathering). We departed from there. We arrived in village Chandeni and made effort upon the villagers, calling them for prayer. We corrected their Kalimah and persuaded them to spare some time locally for conveying the same to nearby villagers.

Then we took the tribal leader of one village to another. In village Basaee we persuaded the locals. We passed the night in the hills. All of us slept on the rocks of the hill. There was no food for breakfast in the morning, but we did sabr and everyone remained patient.

Then we proceeded to another village known as Piyaka. We persuaded many toward the mosque, corrected their Kalimah, and convinced them to start local effort of tabligh. We also requested them to prepare jama‘ats to go locally into nearby villages and to go to the Uttar Pradesh area as well. Some brothers made some excuses. We told them that if the deen of Allah is not alive, then we are also dead. This impressed them deeply.

We reached Pudhyaini and made effort there to bring Muslims back toward deen. Then we went to Chahalka, where we did effort, and we also went into the service of a local pious scholar.

Then we proceeded to Raeseena village. We went to the fields of the farmers and persuaded them toward prayer. They needed to bathe first, and then they offered Zuhr salah — Alhamdulillah. In the meantime, we did their remaining irrigation work in the fields.’”

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A Second Jama‘at Ameer Narrated the Following Routine of His Jama‘at

This Was More or Less the Common Routine

“We normally get up at 4 o’clock in the morning. By the tawfiq of Allah we pray Tahajjud. Then till Fajr salah we do some recitation or dhikr. After the Fajr salah we do learning and recitation of the Holy Qur’an. Then our mu‘allim teaches us basic lessons. They teach us salah and the basic fiqh related to routine matters.

Then they read from books and we listen. Generally Hikayat-e-Sahaba and Futuh al-Sham are read. Before salah we do gusht (meeting local Muslims and calling them to prayer). After Maghrib prayer we do dhikr. At some places where the farmers return late from the fields, we talk with them after ‘Isha prayer.”

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About the Usul and Propagation Method, Different People Said the Following

“Our intention is that we have come in jama‘at for our own islah (correction and reformation) and for others. We are ourselves in need of islah. How can we claim to do the islah of others? The deen of Islam belongs to Allah. It is His will to take the work of His deen from whom He wishes. What is our status? Nothing at all. We do not possess much knowledge or etiquettes. If Allah takes His work from us, it is His blessing. We have a firm belief that even if the makhluq (people) do not listen, the Khaliq (Allah) listens.”

“It has been constantly reminded and emphasized to us that we have to respect all Muslims, to do tabligh with softness and politeness, thinking ourselves of little importance (narmi and tawazu‘). We have been asked to bear all types of hardship and adverse responses.”

“When we reach near a destined village, we first pray to Allah to save the villagers from our harm and to save us from their harm. We pray that Allah bring benefit to the villagers through whatever good is in us, and bring benefit to us through whatever good is in the villagers.

We pray to Allah to instill in them whatever good we are going to tell them.

After reaching the mosque, if it is not a makruh time, we pray two rak‘ats salah. Then we go out for conveying and persuasion (tabligh).”

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A Large Gathering

In Dhul Qa‘dah 1360 AH (November 1941) there was a big ijtima in Nuh town of Gurgaon district. By rough estimate 15,000–20,000 people gathered there. Among them were many poor people who had come from 30–40 km away on foot, having no money for travel.

This jalsa (a gathering under a canopy with talks by scholars) was more than a jalsa. Rather, it was a kinetic and living reformative center.

It contained prayer (ibadah and dhikr), punctuality in salah along with aspiration for nawafil, care for one’s duties, service of others — especially of the ‘ulama — and living examples of Islamic etiquettes. Humility (tawazu‘), simplicity, and plainness (sadgi) were visible.

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It Was an Effective Demonstration of Islamic Way of Life

After returning from the ijtima, the writer of these lines expressed his impression in the magazine An-Nadwa (Dhul Hijjah 1360 AH / December 1943). In it, he urged the elites and scholars of the Ummah to come close to the effort and obtain first-hand information and academic as well as practical understanding of the work. I am ending this book with those lines.

“To all the elite and scholars of the Ummah who possess cognition and understanding of deen, and who have become fed up with the downward trend of the Ummah — also to those who consider the Prophetic way the only way of success, and who are pained and remorseful at the irreligiousness of the Ummah:

I sincerely request them to visit Basti Hazrat Nizamuddin, Delhi, India and meet Maulana Ilyas.”
(This article was written during the lifetime of Maulana Ilyas. He has now passed away, but by the grace of Allah the effort continues.)

“They should spend some time with them and observe the effort practically. They should see the structure of the effort and obtain first-hand information.

I am surprised that people take out time to visit the remains of forts and ruined palaces of kings, and old domes and monuments, but there are only a few who come to visit and observe the living sample of the early generations of Muslims and the kinetic and living demonstration of Islam.

In reality, ma’ashrat is a big barrier.”

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