In the Name of Allah,
All praise is due to Allah, the one who has my life in his hands.
If I make a mistake, it is my ego, and anything good I say is from Allah.
Yahya related to me from Malik from Nafi from the mawla of Abdullah ibn Umar that Umar ibn al-Khattab wrote to his governors, saying, "The most important of your affairs in my view is the prayer. Whoever protects it and observes it carefully is protecting his deen, while whoever is negligent about it will be even more negligent about other things." Then he added, "Pray dhuhr any time from when the afternoon shade is the length of your forearm until the length of your shadow matches your height. Pray asr when the sun is still pure white, so that a rider can travel two or three farsakhs before the sun sets. Pray maghrib when the sun has set. Pray isha any time from when the redness in the western sky has disappeared until a third of the night has passed - and a person who sleeps, may he have no rest, a person who sleeps, may he have no rest. And pray subh when all the stars are visible and like a haze in the sky." (Muwatta Book 1, Number 1.1.6)
When I installed the Adhan software on my computer the first time, I was surprised to see two different calculation for Asar salah. One would give Adhan earlier, and the other one later in the day. I started researching on this two years ago, and have finally got some understanding on this subject. I did this for myself, so I follow the correct religion, and if this make sense to you, you are welcome to follow.
I follow Imam Abu Hanifah, but do not follow Hanafi religion, so I will use his method to review the details. There are two opinions on when the time of Asar Salah starts. Hanbali, Maliki, Shafii, Jafri, and major Hanafi scholars agree that Asr can be prayed starting at the time when the shadow of man is equal to its length plus the shadow at meridian (zawal) (also known as "Mithal"). Second opinion is from some hanafi scholars who have ruled that Asr should not be prayed before the time when the shadow of man is equal to its length plus the shadow at meridian (zawal) (also known as Mithalain).
When a new muslim starts to figure out when she should pray salat-ul-Asr, she will most likely be confused, because some places will be praying later then others. This is another harm that Taqleed has caused to Muslim Ummah, because the difference is so minor that it can be reconciled, and the confusion can be removed. I would like to present some of the details and my suggestions to remove this difference.
From the hanafi point of view, I will use the following explaination, which seems very detailed, and it is the same line of reasoning present in one of the books in my Masjid.
http://www.muftisays.com/blog/Seifeddine-M/1082_30-01-2011/the-time-of-asr-salah,-and-the-evidence-of-the-hanafi-math.hab.html
In this version of explaination, the central argument is around a hadith that shows the Duhar time to be at Mithal, and extends till Asr time. Let me print the hadith as it is printed in the article and the book first.
Hadhrat Abdullah Ibn Umar (radhiyallahu anhuma) narrated that Rasulullah (sallallahu alayhi wasallam) said : 'The time of Zuhr is when the sun has passed the meridian and the shadow of a man is his length, until Asr has not set in..' (Saheeh Muslim)
In fact, this hadith is mis quoted from Shahi Muslim, and "Abdullah ibn Umar" is not the narrator, and I verified it from the orginal Arabic Text of Shahi Muslim, but there is a similar hadith from Abdullah ibn Amar as follows.
'Abdullah b. 'Amr reported: The Messenger of Allah (may peace be upon him) said: The time of the noon prayer is when the sun passes the meridian and a man's shadow is the same (length) as his height, (and it lasts) as long as the time for the afternoon prayer has not come; the time for the afternoon prayer is as long as the sun has not become pale; the time of the evening prayer is as long as the twilight has not ended; the time of the night prayer is up to the middle of the average night and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer for it rises between the horns of the devil. (Muslim Book 004, Number 1275)
'Abdullah b. 'Amr b. al-'As reported: The Messenger of Allah (may peace be upon him) was asked about the times of prayers. He said: The time for the morning prayer (lasts) as long as the first visible part of the rising sun does not appear and the time of the noon prayer is when the sun declines from the zenith and there is not a time for the afternoon prayer and the time for the afternoon prayer is so long as the sun does not become pale and its first visible part does not set, and the time for the evening prayer is that when the sun disappears and (it lasts) till the twilight is no more and the time for the night prayer is up to the midnight. (Muslim Book 004, Number 1276)
It is apparent that these ahadith point to a single incident when someone asked our Prophet (PBUH) about the times of Salah, and he explained it the best way. In the second hadith above, it is said that Duhar time is from when sun passes the meridian, and the shadow of the sun reaches the lenght of the object, but when looking at the Arabic text of this hadith, there can be another translation of this hadith as follows.
The Prophet, sallallaahu alayhi wa sallam, said: "Thuhr (noon prayer) begins when the sun passes its meridian and its time continues until the shadow of a man is similar to his length as long as the time of 'Asr does not start. The time of 'Asr lasts until the yellowing of the sun ..."
Even if we accept the first translation, this hadith doesn't set the Asar time to be at Mithalain, which is the hanafi opinion today. Following is the ahadith also used to make the case that Asar should be delayed.
Narrated Abu Huraira and 'Abdullah bin 'Umar:
Allah's Apostle said, "If it is very hot, then pray the Zuhr prayer when it becomes (a bit) cooler, as the severity of the heat is from the raging of the Hell-fire." (Bukhari Volume 1, Book 10, Number 510)
Narrated Abu Dhar:
The Muadhdhin (call-maker) of the Prophet pronounced the Adhan (call) for the Zuhr prayer but the Prophet said, "Let it be cooler, let it be cooler." Or said, 'Wait, wait, because the severity of heat is from the raging of the Hell-fire. In severe hot weather, pray when it becomes (a bit) cooler and the shadows of hillocks appear." (Bukhari Volume 1, Book 10, Number 511)
However, Above ahadith is an excpetion to the rule, and not the rule, which means although it is best to pray Duhar early, if it is too hot, we can delay it. This is not establishing that Duhar is delayed till Mithlain.
Another opinion in the following article that I came across was that one hadith give us clue that the period between Duhar and Asr has to be large and hence a delay in praying Asr, but this is using Qiyas, which can be used if there are no explicit ahadith contradicting it, as Imam Abu Hanfiah has taught us.
http://qa.sunnipath.com/issue_view.asp?ID=1257
At the heart of this debate is the hadith where Angel Jabreel came to show our Prophet (PBUH) the times of prayer. There is a misunderstanding that I would like to clarify that Salah is performed at a specific time. This is not correct. Salah is performed in a "time period" which means there is a start time and end time. This may be the reason for the conflict (ikhtilaf) not the actual time of salat, because two Masajid can have different Asr times, as long as they don't make it their religion and create a sect out of it. This hadith seems to be the most authentic, specific, clear, and detailed enough to provide us the answer.
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَمَّنِي جِبْرِيلُ عَلَيْهِ السَّلَام عِنْدَ الْبَيْتِ مَرَّتَيْنِ فَصَلَّى
الظُّهْرَ فِي الْأُولَى مِنْهُمَا حِينَ كَانَ الْفَيْءُ مِثْلَ الشِّرَاكِ ثمَُّ صَلَّى الْعَصْرَ حِينَ كَانَ كُلُّ شَيْءٍ
مِثْلَ ظِلِّهِ ثمَُّ صَلَّى الْمَغْرِبَ حِينَ وَجَبَتْ الشَّمْسُ وَأَفْطَرَ الصَّائِمُ ثمَُّ صَلَّى الْعِشَاءَ حِينَ
غَابَ الشَّفَقُ ثمَُّ صَلَّى الْفَجْرَ حِينَ بَرَقَ الْفَجْرُ وَحَرُمَ الطَّعَامُ عَلَى الصَّائِمِ وَصَلَّى الْمَرَّةَ
الثَّانِيَةَ الظُّهْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ لِوَقْتِ الْعَصْرِ بِالْأَمْسِ ثمَُّ صَلَّى الْعَصْرَ حِينَ
كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ ثمَُّ صَلَّى الْمَغْرِبَ لِوَقْتِهِ الْأَوَّلِ ثمَُّ صَلَّى الْعِشَاءَ الْآخِرَةَ حِينَ
ذَهَبَ ثُلُثُ اللَّيْلِ ثمَُّ صَلَّى الصُّبْحَ حِينَ أَسْفَرَتْ الْأَرْضُ ثمَُّ الْتَفَتَ إِلَيَّ جِبْرِيلُ فَقَالَ يَا
مُحَمَّدُ هَذَا وَقْتُ الْأَنْبِيَاءِ مِنْ قَبْلِكَ وَالْوَقْتُ فِيمَا بَيْنَ هَذَيْنِ الْوَقْتَ ين
Sayyidina Ibn Abbas (RA) reported that the Prophet (SAW) said, "Jibril led me in Salah twice near Bayt Allah. The first time, we offered the Salah of Zuhr when the shadow was like the thong of a shoe. Then, we offered Asr when the shadow of everything was equal to it, and maghrib after sunset when the fasting man takes if tar (breaks his fast), and Isha when the twilight disappeared, and fair when one who fasts is forbidden food and drink. The second time, we offerred Zuhr when the shadow of everything was like it in length at the time of Asr on the previous day. Then we offered the Asr when the shadow of everything was twice as long. We prayed Maghrib at the same time as the previous day; we prayed Isha when one-third of the night was over and Fajr when the earth was well-lit. Then Jibril turned to me and said; "0 Muhammad! This was the time observed by Prophets (SAW) before you, and the time (of five Salah) is between these two times."
[Ahmed 3081, Abu Dawud 393] (Imam Tirmidhi Book 2 Chapter 1 #149)
As it is obivous from the last statement that the intention was to show us the starting and ending times of five salah. First day was to show us the earliest a Salah can be prayed, and the second day was to show us the latest time a salah can be prayed. I have seen some that get confused on the fact that Duhar was prayed at the same time Asr was prayed the day before. The intention of Jibreel was to show the limits, and there is no gap between the two limits, as Asr starts when Duhar ends, so this is the only way to show that. This can not be considered a contradiction, because it is in the context to teach it was done within the same hadith.
If you notice that the second day Asar Salah was not performed right before sunset, so there is a difference between recommended times, and allowable (but not desired) time. In fact, for some salah, there is an extension of time period for muslims who couldn't get the best time period to perform salat. For example, best time for Asr ends right after sun turns reddish which is after Mithlain. It is allowed to perform Asr salah uptil the sun touches the horizon. Also, the Fajr Salat is allowed uptil the tip of Sun rise above horizon. So on and son.
Yahya related to me from Malik, from his uncle Abu Suhayl from his father that Umar ibn al-Khattab wrote to Abu Musa saying that he should pray dhuhr when the sun had started to decline, asr when the sun was still pure white before any yellowness had entered it maghrib when the sun had set, and to delay isha as long as he did not sleep, and to pray subh when the stars were all visible and like a haze in the sky and to read in it two long suras from the mufassal. (Muwatta Book 1, Number 1.1.7)
Abu Musa Al-Ashri was very close to Umar bin Khattab, and they correspond regularly, so this is another example of Umar, as the Ameer, recommending the governor of Iraq, to pray in the best time to maximize the rewards. We should learn from this that praying at the best time should be our goal.
So, Duhar time starts right after the sun passes meridian, and valid till Asr is commenced, as in the hadith below. This shows that Duhar should be prayed earlier then Mithal.
Sayyidina Abu Hurayrah (RA) reported that Allah's Messenge (SAW) said,” There is for
every Salah, its initial and final time. The initial time for Zuhr is when the sun declines and its final time is when Asr commences. The initial time of Asr is when it sets in till when the sun turns yellow. The initial time of Maghrib is with sunset and its last is when redness on the horizons disappears. The initial time of Isha is from then and its final time is at midnight. The initial time of Fajr is from true dawn till sunrise. (Tirmidhi)
There are many ahadith where it is recommended to pray Asr before the sun turns yellow, which will be hard to do, if we delay Asr salah, such as following Hadith. It also sends chills down my spine, because this is what I have done for many days.
Sayyidina Ala ibn Abdur Rahman (RA) visited Sayyidina Anas (RA) at his home after
offering the Salah of Zuhr. His home was next to the mosque. Sayyidina Ans (RA) said,
"Let us stand up and offer the Asr Salah.”They stood up and offered Salah of Asr. When they had finished, Sayyidina Anas (RA) said, "I had heard Allah's Messenger (SAW) say that it is a hypocrite's Salah that he sits by watching the sun till it is between the two horns of the devil, he rises and pecks four times, remembering Allah but a little.” (Tirmidhi, Ahmed 12511, Muslim 622, Abu Dawud 413, Nisai 50)
Interestingly, following is a fatwa from Deoband that claims that Imam Abu Hanifah, Imam Muhammad, and Imam Abu Yusuf agreed that Asr time starts at Mithal. If this is true, why do we have hanafi method of calculation creating sects.
According to Imam Muhammad and Imam Abu Yusuf, Imam Tahavi and as per one narration from Imam Abu Hanifa (رحمهم الله), the time of Zuhar ends on mithl awwal (when the shadow of an object reaches to its length).... In many issues, the Ashab al-Tarjih (Fiqh scholars) have preferred the opinions of Imam Muhammad and Imam Abu Yusuf (رحمهم الله) which is followed by the all hanafis. The Ulama have mentioned that a man is not ousted from hanafi maslak if he follows the rulings of Imam Muhammad and Imam Abu Yusuf (رحمهم الله).
(Darul Ifta, Darul Uloom Deoband Fatwa: 1311/963/L=1431)
In conclusion, Asr can be prayed starting at Mithal, but if Masjid delay the Asr time for convenience of the community so they can attend, it is a different issue. We should not establish two methods of calculation, because it creates sects among Muslims. I think, its time to dissolve these madhaibs, and once again unite as a single nation, and work out the differences and come to "Ijma". This is the way of Imam Abu Hanifah, and this is the way of the companions. I hope to see a shift of opinions on the Asr time, so all Muslims around the world can determine time of Asr Salat according the same method.
And Allah knows best.
JazakAllah Khairin
A follower of Imam Abu Hanifa in the true sense
AbuArman (Adnan Jumani)
Sunday, July 25, 2010
Sunday, July 18, 2010
Meeting of Imam Malik and Imam Abu Hanifa
In the name of Allah, the Most-Merciful, the All-Compassionate
Before Malik and Abu-Hanifa’s encounter, Imam Malik used to say, “Beware of the people of opinion.” Abu-Hanifa’s school was called the “school of opinion.” Before their meeting, there was a lot of talk and exchange of letters but they only met during the rituals of the Hajj.
When they finally met, they chose to address three issues which were viewed differently by each party. The first jurisprudential issue was about how to address hypothetical questions; things that had not taken place yet. In Imam Malik’s juristic school of thought, we should not imagine situations and ask about things that have not happened, as this distracts people from already existing issues and lead to controversy. Imam Malik brought his evidence from various ayahs and ahadith. He stated the ayah where Allah (SWT) says what can be translated as, “They ask you concerning the new moons (Literally: crescents).” (TMQ, 2:189). Such questions are meaningless. Allah (SWT) replies in the ayah, that can be translated as, “Say, “They are fixed times for mankind, and (for) the Pilgrimage.” (TMQ, 2:189)
His other evidence was that Omar Ibnul-Khattab (RA) cursed the one who asked about situations that have not happened and used to say, “Do not engage us with things that have not happened, keep people busy with the truth instead.”
People used to come to Imam Malik and ask him hypothetical questions and he used to get angry and tell them not to ask about things that have not happened yet. Those people were usually from Iraq where Imam Abu-Hanifa was, who supported this kind of questions.
As for Imam Abu-Hanifa, his approach was based on inventing situations that have not happened. He invented 60, 000 such situations.
In their meeting Imam Malik disapproved Imam Abu Hanifa’s view. Abu-Hanifa replied that the circumstances in Iraq are different from Madinah. Iraq is the capital of the Caliphate and everyday there are new things being introduced and they should be prepared, while in Madinah problems are fixed and limited.
Then, he gave an example when he discussed with his students a situation of a woman whose husband traveled and was absent for so long that she thought he was dead and hence she married another man. Suddenly, the man returned. What should be done then? Imam Malik wondered why they would ask about things that have not happened, but Abu-Hanifa said that in Iraq, where soldiers went on conquests, this might occur and they should be ready for such situation. Imam Malik was silent.
Imam Abu-Hanifa reminded him of what the Prophet (SAWS) said when a man came to him saying, “Imagine if a man comes to take my money, what shall I do?” The Prophet (SAWS) told him not to give it to him. The man asked again, “Imagine if he fights me?” The Prophet (SAWS) urged him to fight him too. The man asked, “Imagine if he killed me? The Prophet (SAWS) said that he would be a martyr. The man asked once more “Imagine if I killed him?” The Prophet (SAWS) said that the man killed would go to the hellfire.
Abu-Hanifa said that the Prophet (SAWS) was asked by about a hypothetical situation four times. When Malik said that this was for a purpose, Abu-Hanifa replied, “In Iraq we do it for a purpose too.” Then, Al-Layth Ibn-Sa’ad said, “Glory to Allah. By Allah, you are enriching Islam.” Imam Malik kept people away from indulging in trivial issues and Imam Abu-Hanifa was questioning the future to protect people. That was what the Prophet (SAWS) did. He forbad asking about things that are hypothetical and replied to an important situation that could happen in the future.
Both Imams reached a conclusion of holding on to what they were doing, but to then integrate both approaches for the benefit of Islam.
The four principles previously mentioned certainly to this debate. Their difference of opinion is a natural phenomenon because the minds and environment of Iraq are unlike those of Madinah. Their difference of opinion resulted in an environment that enriched Islam. The calm and honest dialogue helped in presenting the various opinions and truths from all aspects. Meanwhile, the manner of conversation between both men was civilized, polite and outstanding.
The issues they discussed were not petty. Nowadays some people leave the obligatory issues related to the unity of the Muslims and dispute over trivial matters. Both Imams differed on core issues, but there was love and understanding between them.
The second issue which the imams disagreed on was that of the consensuses. In Islam, in order to reach a solution for any question is look it up in the Qur’an. If you did not find it, to look it up in ahadith, if not; then apply the rule of the consensus of the scholars.
Imam Malik believed that the consensus should be that agreed by the people of Madinah only because the companions of the Prophet (SAWS) lived and died there and so did his nine wives who saw all his actions and witnessed all his deeds. They are about 10,000 companions.
A man came to Imam Malik and asked him about disputed matters. The Imam said, “Search for the opinion of the people of Madinah. When you find it, be sure that it is the truth.” He said to another one, “You can find knowledge in Madinah, as Qur’an was not revealed in Euphrates (meaning Iraq and Abu Hanifa’s school).”
Imam Abu Hanifa was 13 years older than Imam Malik, yet he respected him. He replied, “Malik, the conquests during the reign of Omar Ibnul-Khattab distributed the Companions (RA) all over the world. You say that in Madinah there are 10,000 companions. In the last battle of the Prophet (SAWS) there were about 120,000 companions, so where are the rest? You cannot deny that Omar Ibnul-Khattab sent the companions particularly to teach people in different countries.”
He started to numerate some companions such as Mo’az Ibn-Jabal whom the Prophet (SAWS) described to be the most knowledgeable and sent him to Yemen. Also, he mentioned Abdullah Ibn-Mas’od whose way of reciting Qur’an was recommended by the Prophet (SAWS) for the people. He added the names of Abu-Dthar, Zobair Ibnul-A’wam, and Sa’ad Ibn-Abu-Waqqas in Egypt, Hudthayfa Ibnul-Yaman, Abdullah Ibn-Mas’od, and Ali Ibn-Abu-Talib in Iraq, Abu-Ubayda Ibnul-Jaraah, Bilal and Abul-Dardaa’ in Syria, etc.
Then, he narrated the hadith of the Prophet (SAWS) where he said that his companions are like the stars any of which can guide people. Imam Abu-Hanifa went on to say that the brilliance of Omar Ibnul-Khattab is what led him to send the companions all over world and kept some in Madinah to keep a balance. Thus, Imam Abu-Hanifa showed Imam Malik that the distribution of the companions was for the sake of the integration of the ummah.
Al-Layth Ibn-Sa’ad said, “By Allah, this also, is an integration of the ummah.”
When you look from another angle you can see another aspect of the truth. This is the virtue of difference; to help you see the truth from all its aspects. If all people think alike, they will see only one side of the truth, but Allah (TWT) whose name is the Truth wants you to see all the sides.
The third issue tackled in the meeting was about the school of opinion and hadith. Imam Abu-Hanifa expands the explanation of the ahadith to the extent that he concluded 100 lessons from one hadith. Imam Malik saw that it as an exaggeration and overloading the hadith which the Prophet (SAWS) did not want.
Imam Abu-Hanifa replied that in Iraq, Greek, Roman and Persian philosophies and sciences are invading them, so he needs to keep people fixed on the path of the Prophet (SAWS). That is why he was searching in ahadith to counter the new ideas. On the other hand in Madinah, there are none but the companions and their followers, so there is no need for expansion in elaborating ahadith. Al-Layth Ibn-Sa’ad said, “This too is integration” Both Imams complement one another in keeping Islam.
If you discuss your problems calmly and honestly with your wife of husband, many problems will be solved. Similarly, if the politicians in Iraq, Darfur, and Lebanon, the religious scholars and the scientists do the same, many problems will be solved.
After the two Imams left the meeting, Al-Layth Ibn-Sa’ad, an Egyptian Imam whose juristic school of thought was just as superior as the other four Imams but had no students to spread it, was keen on knowing the impression of both sides.
He went to Imam Malik and asked him. Malik wiped his sweat and said, “By Allah, Abu-Hanifa made me sweat. By Allah, he is a true jurist. I’ve never seen a man debating like that. By Allah, if he told you that this iron rod is made out of gold, he would convince you.”
Al-Layth went to Imam Abu-Hanifa who said, “I debated hundreds of men, but have never seen a man accept the truth as fast as him.”
We need to teach the coming generations these manners. This is important for everyone; journalists, politicians, people working in the media, scholars, husbands and wives, parents and children.
What happened after that? First, Imam Abu-Hanifa sent his son Hammaad to Madinah to learn the jurisprudential approach of Malik and his book ‘Al-Mu’ata’. Then, Imam Malik asked for the books of Abu-Hnifa to benefit from them.
Meanwhile, Muhammad Ibnul-Hassan, a student of Abu-Hanifa’s, held a session in Iraq to present the approach of Malik.
Once, Imam Abu-Hanifa sent to Imam Malik consulting him on an issue before announcing his opinion to the public. Abu-Hanifa did not agree about naming a sinful person a disbeliever. Imam Malik agreed, so Abu Hanifa announced it. This did not arise from one meeting only, but there were numerous correspondences which contributed more to their integration.
The Abbassid Caliph Al-Mansour once came to Imam Malik offering him to cancel all other jurisprudential approaches, making Malik’s approach prevail, and also writing his book in gold and keeping it inside the Ka’ba.
Imam Malik who once rejected all other approaches and asserted on the opinion of the people of Madinah told him not to do so because the companions of the Prophet (SAWS) are spread all over the world. Those were Abu-Hanifa’s words from their encounter.
Look at the superb manners and morals of differentiating with someone as well as handling the truth.
The first principle indicates that difference is a universal fact that needs to be respected. You have to respect that variation is a part of our existence. The second principle shows that variation complements us; it is an advantage and not a drawback. You have to look at this as an enriching advantage. The third principle is that at the moment of dispute, calm and honest dialogue helps you see the truth from all perspectives. Truth is one, but it has many aspects and paradigms. The fourth and final principle is that at the moment of conflict; never forget the proper manners of dialogue. You must believe in those four principles as the basis of coexistence.
Before Malik and Abu-Hanifa’s encounter, Imam Malik used to say, “Beware of the people of opinion.” Abu-Hanifa’s school was called the “school of opinion.” Before their meeting, there was a lot of talk and exchange of letters but they only met during the rituals of the Hajj.
When they finally met, they chose to address three issues which were viewed differently by each party. The first jurisprudential issue was about how to address hypothetical questions; things that had not taken place yet. In Imam Malik’s juristic school of thought, we should not imagine situations and ask about things that have not happened, as this distracts people from already existing issues and lead to controversy. Imam Malik brought his evidence from various ayahs and ahadith. He stated the ayah where Allah (SWT) says what can be translated as, “They ask you concerning the new moons (Literally: crescents).” (TMQ, 2:189). Such questions are meaningless. Allah (SWT) replies in the ayah, that can be translated as, “Say, “They are fixed times for mankind, and (for) the Pilgrimage.” (TMQ, 2:189)
His other evidence was that Omar Ibnul-Khattab (RA) cursed the one who asked about situations that have not happened and used to say, “Do not engage us with things that have not happened, keep people busy with the truth instead.”
People used to come to Imam Malik and ask him hypothetical questions and he used to get angry and tell them not to ask about things that have not happened yet. Those people were usually from Iraq where Imam Abu-Hanifa was, who supported this kind of questions.
As for Imam Abu-Hanifa, his approach was based on inventing situations that have not happened. He invented 60, 000 such situations.
In their meeting Imam Malik disapproved Imam Abu Hanifa’s view. Abu-Hanifa replied that the circumstances in Iraq are different from Madinah. Iraq is the capital of the Caliphate and everyday there are new things being introduced and they should be prepared, while in Madinah problems are fixed and limited.
Then, he gave an example when he discussed with his students a situation of a woman whose husband traveled and was absent for so long that she thought he was dead and hence she married another man. Suddenly, the man returned. What should be done then? Imam Malik wondered why they would ask about things that have not happened, but Abu-Hanifa said that in Iraq, where soldiers went on conquests, this might occur and they should be ready for such situation. Imam Malik was silent.
Imam Abu-Hanifa reminded him of what the Prophet (SAWS) said when a man came to him saying, “Imagine if a man comes to take my money, what shall I do?” The Prophet (SAWS) told him not to give it to him. The man asked again, “Imagine if he fights me?” The Prophet (SAWS) urged him to fight him too. The man asked, “Imagine if he killed me? The Prophet (SAWS) said that he would be a martyr. The man asked once more “Imagine if I killed him?” The Prophet (SAWS) said that the man killed would go to the hellfire.
Abu-Hanifa said that the Prophet (SAWS) was asked by about a hypothetical situation four times. When Malik said that this was for a purpose, Abu-Hanifa replied, “In Iraq we do it for a purpose too.” Then, Al-Layth Ibn-Sa’ad said, “Glory to Allah. By Allah, you are enriching Islam.” Imam Malik kept people away from indulging in trivial issues and Imam Abu-Hanifa was questioning the future to protect people. That was what the Prophet (SAWS) did. He forbad asking about things that are hypothetical and replied to an important situation that could happen in the future.
Both Imams reached a conclusion of holding on to what they were doing, but to then integrate both approaches for the benefit of Islam.
The four principles previously mentioned certainly to this debate. Their difference of opinion is a natural phenomenon because the minds and environment of Iraq are unlike those of Madinah. Their difference of opinion resulted in an environment that enriched Islam. The calm and honest dialogue helped in presenting the various opinions and truths from all aspects. Meanwhile, the manner of conversation between both men was civilized, polite and outstanding.
The issues they discussed were not petty. Nowadays some people leave the obligatory issues related to the unity of the Muslims and dispute over trivial matters. Both Imams differed on core issues, but there was love and understanding between them.
The second issue which the imams disagreed on was that of the consensuses. In Islam, in order to reach a solution for any question is look it up in the Qur’an. If you did not find it, to look it up in ahadith, if not; then apply the rule of the consensus of the scholars.
Imam Malik believed that the consensus should be that agreed by the people of Madinah only because the companions of the Prophet (SAWS) lived and died there and so did his nine wives who saw all his actions and witnessed all his deeds. They are about 10,000 companions.
A man came to Imam Malik and asked him about disputed matters. The Imam said, “Search for the opinion of the people of Madinah. When you find it, be sure that it is the truth.” He said to another one, “You can find knowledge in Madinah, as Qur’an was not revealed in Euphrates (meaning Iraq and Abu Hanifa’s school).”
Imam Abu Hanifa was 13 years older than Imam Malik, yet he respected him. He replied, “Malik, the conquests during the reign of Omar Ibnul-Khattab distributed the Companions (RA) all over the world. You say that in Madinah there are 10,000 companions. In the last battle of the Prophet (SAWS) there were about 120,000 companions, so where are the rest? You cannot deny that Omar Ibnul-Khattab sent the companions particularly to teach people in different countries.”
He started to numerate some companions such as Mo’az Ibn-Jabal whom the Prophet (SAWS) described to be the most knowledgeable and sent him to Yemen. Also, he mentioned Abdullah Ibn-Mas’od whose way of reciting Qur’an was recommended by the Prophet (SAWS) for the people. He added the names of Abu-Dthar, Zobair Ibnul-A’wam, and Sa’ad Ibn-Abu-Waqqas in Egypt, Hudthayfa Ibnul-Yaman, Abdullah Ibn-Mas’od, and Ali Ibn-Abu-Talib in Iraq, Abu-Ubayda Ibnul-Jaraah, Bilal and Abul-Dardaa’ in Syria, etc.
Then, he narrated the hadith of the Prophet (SAWS) where he said that his companions are like the stars any of which can guide people. Imam Abu-Hanifa went on to say that the brilliance of Omar Ibnul-Khattab is what led him to send the companions all over world and kept some in Madinah to keep a balance. Thus, Imam Abu-Hanifa showed Imam Malik that the distribution of the companions was for the sake of the integration of the ummah.
Al-Layth Ibn-Sa’ad said, “By Allah, this also, is an integration of the ummah.”
When you look from another angle you can see another aspect of the truth. This is the virtue of difference; to help you see the truth from all its aspects. If all people think alike, they will see only one side of the truth, but Allah (TWT) whose name is the Truth wants you to see all the sides.
The third issue tackled in the meeting was about the school of opinion and hadith. Imam Abu-Hanifa expands the explanation of the ahadith to the extent that he concluded 100 lessons from one hadith. Imam Malik saw that it as an exaggeration and overloading the hadith which the Prophet (SAWS) did not want.
Imam Abu-Hanifa replied that in Iraq, Greek, Roman and Persian philosophies and sciences are invading them, so he needs to keep people fixed on the path of the Prophet (SAWS). That is why he was searching in ahadith to counter the new ideas. On the other hand in Madinah, there are none but the companions and their followers, so there is no need for expansion in elaborating ahadith. Al-Layth Ibn-Sa’ad said, “This too is integration” Both Imams complement one another in keeping Islam.
If you discuss your problems calmly and honestly with your wife of husband, many problems will be solved. Similarly, if the politicians in Iraq, Darfur, and Lebanon, the religious scholars and the scientists do the same, many problems will be solved.
After the two Imams left the meeting, Al-Layth Ibn-Sa’ad, an Egyptian Imam whose juristic school of thought was just as superior as the other four Imams but had no students to spread it, was keen on knowing the impression of both sides.
He went to Imam Malik and asked him. Malik wiped his sweat and said, “By Allah, Abu-Hanifa made me sweat. By Allah, he is a true jurist. I’ve never seen a man debating like that. By Allah, if he told you that this iron rod is made out of gold, he would convince you.”
Al-Layth went to Imam Abu-Hanifa who said, “I debated hundreds of men, but have never seen a man accept the truth as fast as him.”
We need to teach the coming generations these manners. This is important for everyone; journalists, politicians, people working in the media, scholars, husbands and wives, parents and children.
What happened after that? First, Imam Abu-Hanifa sent his son Hammaad to Madinah to learn the jurisprudential approach of Malik and his book ‘Al-Mu’ata’. Then, Imam Malik asked for the books of Abu-Hnifa to benefit from them.
Meanwhile, Muhammad Ibnul-Hassan, a student of Abu-Hanifa’s, held a session in Iraq to present the approach of Malik.
Once, Imam Abu-Hanifa sent to Imam Malik consulting him on an issue before announcing his opinion to the public. Abu-Hanifa did not agree about naming a sinful person a disbeliever. Imam Malik agreed, so Abu Hanifa announced it. This did not arise from one meeting only, but there were numerous correspondences which contributed more to their integration.
The Abbassid Caliph Al-Mansour once came to Imam Malik offering him to cancel all other jurisprudential approaches, making Malik’s approach prevail, and also writing his book in gold and keeping it inside the Ka’ba.
Imam Malik who once rejected all other approaches and asserted on the opinion of the people of Madinah told him not to do so because the companions of the Prophet (SAWS) are spread all over the world. Those were Abu-Hanifa’s words from their encounter.
Look at the superb manners and morals of differentiating with someone as well as handling the truth.
The first principle indicates that difference is a universal fact that needs to be respected. You have to respect that variation is a part of our existence. The second principle shows that variation complements us; it is an advantage and not a drawback. You have to look at this as an enriching advantage. The third principle is that at the moment of dispute, calm and honest dialogue helps you see the truth from all perspectives. Truth is one, but it has many aspects and paradigms. The fourth and final principle is that at the moment of conflict; never forget the proper manners of dialogue. You must believe in those four principles as the basis of coexistence.
Thursday, July 15, 2010
So, What is (Tablighi) Jamaat?
In the name of Allah, the Most-Merciful, the All-Compassionate
All praise is due to Allah, to whom we shall return.
Any mistakes I make is from my ego, and any good that I say is from Allah.
Update on Islamic Center of Winderemere:
We will meet on December 25, 2011 at 6 PM at MAGO cafetaria. Please contact me if you will attend, so I can make arrnagements for it.
During 1920's, Muhammad Ilyas Kandhelvi came back from his second hajj, and initiated a reformation movement, single-handidly, which is known as Tablighi Jamaat. His intention was to bring secularized muslims back to Islam under Britian rule. I admire him, and jealous of his taqwa. However, Tablighi Jamaat today has become a self-fulfilling prophecy that is empty in knowledge and heavy in recruitement.
Yes! these drives result in some turning towards practicing Islam, but the harm it is causing is much greater than the benefit. I would like to present the issues with this effort as I see it.
When I was around 12 or so, there was a neighbour named Mr Agha, who was clean shaved, and as secular as you can be. He was a good doctor. I didn't pay too much attention on anything during those days, but one day my parents mentioned that his wife came over, and she was worried and devastated that Mr Agha left without telling her, and hasn't come back. She didn't have any income, and had no man to help her out. It was the first day that I heard about Tablighi Jamaat, and it was very sad to see Islam causing fracture in the beautiful family.
Following are my doubts, and you can agree and disagree as you like. At the end, I will present some recommendation according to sunnah to reform this movement, and become beneficial for Islam.
1) Who wants to go for 3, 10, or 40 days with us?
This is the question asked in Jamaat speeches. Who wants to go out with us and leave their responsibilities behind? Our family has a right on us, and Our prophet was very strict on supporting families.
Narrated Abu Huraira:
Allah's Apostle said, "The best alms is that which you give when you are rich, and you should start first to support your dependants." (Bukhari Volume 7, Book 64, Number 269)
Narrated 'Umar:
The Prophet used to sell the dates of the garden of Bani An-Nadir and store for his family so much food as would cover their needs for a whole year. (Bukhari Volume 7, Book 64, Number 270)
Narrated Al-Aswad bin Yazid:
I asked 'Aisha "What did the Prophet use to do at home?" She said, "He used to work for his family, and when he heard the Adhan (call for the prayer), he would go out."
(Bukhari Volume 7, Book 64, Number 276)
So, if someone leaves their family without proper arrangements, and does not spend enough time with them to make them feel satisfied, they are going against the Sunnah of our Prophet (PBUH). Now, I have known people who complained to me personally that their son or husband has gone to Tablighi Ijtima too often, and the family is suffereing becuase of that. Of course, the majority is not doing this, but big enough numbers are doing it, and there is no reaction. This damage is too great to overcome whatever good they will do.
Also, the Prophet (PBUH) never sent anyone for a specific period like a clock work, that this Jamaat propagates.
2) But Provision is already written, and "Amaal" are not?
This is the argument from Jamaat for preferring to leave their families. On the contrary, both provision and Amaal are written before we are born, so their assumption is incorrect. They might be basing it on the following hadith.
Narrated Anas bin Malik:
The Prophet said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh.” Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.” (Sahih Bukhari Volume 1, Book 6, Number 315)
Notice that it is also written that if we will be wretched or blessed, meaning if we will end in Jannah or Hell. So, we have to struggle for our provision and for our Amaal both in this world, becuase we don't have knowledge of our fate. Saying that "you will get the provision you have been assigned, and come with us" is wrong.
3) Yes, but sahaba went out for Tabligh, right?
This is the main argument to elivate the tablighi work as fardh, claiming that the companions did leave their town and families for tabligh (dawa). It is true that it is sunnah to go out for dawa or tabligh, and campanions made alot of effort for tawa.
However, Tablighi Jamaat's use of the word "tabligh" or "dawa" is incorrect. When a Muslim invite non-muslims towards Islam, it is called dawa or tabligh, but when a muslim reminds another muslim of his duties towards Islam, it is called "Islah" or reform. Islah is not same as dawah, and we are not required to put ourselves and our family through hardship to reform others.
Following explains what tabligh Prophet (PBUH) wanted from us.
Narrated Ibn Abbas: Allah's Apostle said to Muadh bin Jabal when he sent him to Yemen. "You will come to the people of Scripture, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Apostle. And if they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. Rakat) to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and be afraid of the curse of an oppressed person as there is no screen between his invocation and Allah. (Bukhari Book #59, Hadith #634)
Sahl Bin Sad narrated that Allah’s Messenger (s.a.w.s.) said, “…Be patient till you face them (i.e., the infidels) and invite them to Islam and inform them of what Allah has enjoined upon them. By Allah! If a single person embraces Islam at your hands (i.e., through you) that will be better for you than the red camels.” (Bukhari 4/192 and 5/51)
Prophet (PBUH) always used the word dawah for non-muslims, and it is that he spoke of as being the fardh for us. Anyone who misuses this word for their desires is playing a dangerous game, and should stop. Dawah is not for muslims, as they have already accepted Islam. Any effort towards muslims should be referred to as Islah or some other appropriate word.
In case if some are using the word tabligh or dawah, because they think that the muslims who are not practicing islam are same as non-muslims, it is prohibited, and there is a very strict hadith about that.
Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.''
[Al-Bukhari and Muslim].
So, either way it is very dangerous to call the work they do as tabligh.
4) Extreme focus on Tablighi Nisab
Another odd thing that has developed, which is against sunnah, is to restrict their source to set of texts other than Quran and hadith. In every single gathering, they will read from Faza'il-e-Amaal, or similar tablighi Nisab that contains selective ahadith focusing on salat or selective few rituals. This continuous ignorance of other ahadith and Quran is against the way of the companions or followers of campanions. They did not focus on a single text for their teachings.
5) Pyramid Scheme
Once I sat in the "Mashwara", so I can bring up the matter of the road outside the masjid, and see if the Jamat can help fix that. My jaws dropped, when I heard the conversation. Everyone was reporting how many they have recruited, and the ameer was instructing them to lure people by telling them their will be lectures by scholars, but not disclose the name (they don't allow non-Jamat people from teaching in their gathering). It reminded me of pyramid scheme of 90's where the goal was to become salesman to sell product, but no one was buying the product, everyone was becoming salesman, and people at the top were getting commision in millions. So, the focus in the Jamat does not seem to be to improve their lives, but to bring as many people as they can to travel around. If Prophet Muhammad (PBUH) was alive today, he would have been sad to see the focus on building numbers rather then faith.
Companions were told to live among non-muslims, and show them what Islam was by their actions, and not to just invite them to masjid from the begining.
6) Ignorant Scholars
Once I was sitting in the Masjid, and one of the Jamaat member was giving the speech. As soon as he uttered the words "we are small prophets of the Prophet...", Imam spoke up (Thank God!) and corrected that man that no one can be called prophet. In essence, Jamaat has ignorant people, who are preaching, which is against the sunnah. Our Prophet (PBUH) will only send the best scholars among his followers to preach others, so let us learn from his wisdom.
Another evidence that assure me of the ignorance is that almost all of the Jamaat members skip tafsir of Quran class in the masjid, and avoid all gatherings hosted by non-Jamat groups.
It is clear that Tablighi Jamaat has become more liability than asset to Islam, and it is time to reform the reform movement, so followings are my suggestions to align the Jamaat to Sunnah.
1) Abondon anything that is against Sunnah, and adopt the ways of the Prophet (PBUH).
2) Apply restriction on traveling for long period of time, and too frequently.
3) Split it in two groups one for tabligh (to non-muslim) and the other for islah (to muslims).
4) Only allow preaching from the ones who have firm grip on the understanding of Quran and
Sunnah.
5) Teach how to practice Islam in every aspect of our lives, and not just Salat.
6) Teach from Quran and all authentice ahadith.
7) Invite scholars outside of Jamaat to their Ijtimah.
8) Ban sleeping in the masjid (short stays during the day is fine) .
9) Engage Non-Muslims.
10) Make an effort to help with community issues like roads, domestic abuse, and poverty.
There is only one Jamaat, and it is called Muslims. There is only one source and it is called Quran (and sunnah to show practice of Quran). Let us not create more sects, and stick to Islam as it was taught.
As Imaam Maalik said, "The latter part of this nation will not be able to reform itself successfully except by using what reformed its early part."
So, there is no need to create new ways, but to follow the ways of companions.
I am open to discuss anything I said, but any refutation must be supported by authentic sources.
And Allah knows best.
JazakAllah Khairin
A struggling muslim
AbuArman (Adnan Jumani)
All praise is due to Allah, to whom we shall return.
Any mistakes I make is from my ego, and any good that I say is from Allah.
Update on Islamic Center of Winderemere:
We will meet on December 25, 2011 at 6 PM at MAGO cafetaria. Please contact me if you will attend, so I can make arrnagements for it.
During 1920's, Muhammad Ilyas Kandhelvi came back from his second hajj, and initiated a reformation movement, single-handidly, which is known as Tablighi Jamaat. His intention was to bring secularized muslims back to Islam under Britian rule. I admire him, and jealous of his taqwa. However, Tablighi Jamaat today has become a self-fulfilling prophecy that is empty in knowledge and heavy in recruitement.
Yes! these drives result in some turning towards practicing Islam, but the harm it is causing is much greater than the benefit. I would like to present the issues with this effort as I see it.
When I was around 12 or so, there was a neighbour named Mr Agha, who was clean shaved, and as secular as you can be. He was a good doctor. I didn't pay too much attention on anything during those days, but one day my parents mentioned that his wife came over, and she was worried and devastated that Mr Agha left without telling her, and hasn't come back. She didn't have any income, and had no man to help her out. It was the first day that I heard about Tablighi Jamaat, and it was very sad to see Islam causing fracture in the beautiful family.
Following are my doubts, and you can agree and disagree as you like. At the end, I will present some recommendation according to sunnah to reform this movement, and become beneficial for Islam.
1) Who wants to go for 3, 10, or 40 days with us?
This is the question asked in Jamaat speeches. Who wants to go out with us and leave their responsibilities behind? Our family has a right on us, and Our prophet was very strict on supporting families.
Narrated Abu Huraira:
Allah's Apostle said, "The best alms is that which you give when you are rich, and you should start first to support your dependants." (Bukhari Volume 7, Book 64, Number 269)
Narrated 'Umar:
The Prophet used to sell the dates of the garden of Bani An-Nadir and store for his family so much food as would cover their needs for a whole year. (Bukhari Volume 7, Book 64, Number 270)
Narrated Al-Aswad bin Yazid:
I asked 'Aisha "What did the Prophet use to do at home?" She said, "He used to work for his family, and when he heard the Adhan (call for the prayer), he would go out."
(Bukhari Volume 7, Book 64, Number 276)
So, if someone leaves their family without proper arrangements, and does not spend enough time with them to make them feel satisfied, they are going against the Sunnah of our Prophet (PBUH). Now, I have known people who complained to me personally that their son or husband has gone to Tablighi Ijtima too often, and the family is suffereing becuase of that. Of course, the majority is not doing this, but big enough numbers are doing it, and there is no reaction. This damage is too great to overcome whatever good they will do.
Also, the Prophet (PBUH) never sent anyone for a specific period like a clock work, that this Jamaat propagates.
2) But Provision is already written, and "Amaal" are not?
This is the argument from Jamaat for preferring to leave their families. On the contrary, both provision and Amaal are written before we are born, so their assumption is incorrect. They might be basing it on the following hadith.
Narrated Anas bin Malik:
The Prophet said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh.” Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.” (Sahih Bukhari Volume 1, Book 6, Number 315)
Notice that it is also written that if we will be wretched or blessed, meaning if we will end in Jannah or Hell. So, we have to struggle for our provision and for our Amaal both in this world, becuase we don't have knowledge of our fate. Saying that "you will get the provision you have been assigned, and come with us" is wrong.
3) Yes, but sahaba went out for Tabligh, right?
This is the main argument to elivate the tablighi work as fardh, claiming that the companions did leave their town and families for tabligh (dawa). It is true that it is sunnah to go out for dawa or tabligh, and campanions made alot of effort for tawa.
However, Tablighi Jamaat's use of the word "tabligh" or "dawa" is incorrect. When a Muslim invite non-muslims towards Islam, it is called dawa or tabligh, but when a muslim reminds another muslim of his duties towards Islam, it is called "Islah" or reform. Islah is not same as dawah, and we are not required to put ourselves and our family through hardship to reform others.
Following explains what tabligh Prophet (PBUH) wanted from us.
Narrated Ibn Abbas: Allah's Apostle said to Muadh bin Jabal when he sent him to Yemen. "You will come to the people of Scripture, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Apostle. And if they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. Rakat) to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and be afraid of the curse of an oppressed person as there is no screen between his invocation and Allah. (Bukhari Book #59, Hadith #634)
Sahl Bin Sad narrated that Allah’s Messenger (s.a.w.s.) said, “…Be patient till you face them (i.e., the infidels) and invite them to Islam and inform them of what Allah has enjoined upon them. By Allah! If a single person embraces Islam at your hands (i.e., through you) that will be better for you than the red camels.” (Bukhari 4/192 and 5/51)
Prophet (PBUH) always used the word dawah for non-muslims, and it is that he spoke of as being the fardh for us. Anyone who misuses this word for their desires is playing a dangerous game, and should stop. Dawah is not for muslims, as they have already accepted Islam. Any effort towards muslims should be referred to as Islah or some other appropriate word.
In case if some are using the word tabligh or dawah, because they think that the muslims who are not practicing islam are same as non-muslims, it is prohibited, and there is a very strict hadith about that.
Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.''
[Al-Bukhari and Muslim].
So, either way it is very dangerous to call the work they do as tabligh.
4) Extreme focus on Tablighi Nisab
Another odd thing that has developed, which is against sunnah, is to restrict their source to set of texts other than Quran and hadith. In every single gathering, they will read from Faza'il-e-Amaal, or similar tablighi Nisab that contains selective ahadith focusing on salat or selective few rituals. This continuous ignorance of other ahadith and Quran is against the way of the companions or followers of campanions. They did not focus on a single text for their teachings.
5) Pyramid Scheme
Once I sat in the "Mashwara", so I can bring up the matter of the road outside the masjid, and see if the Jamat can help fix that. My jaws dropped, when I heard the conversation. Everyone was reporting how many they have recruited, and the ameer was instructing them to lure people by telling them their will be lectures by scholars, but not disclose the name (they don't allow non-Jamat people from teaching in their gathering). It reminded me of pyramid scheme of 90's where the goal was to become salesman to sell product, but no one was buying the product, everyone was becoming salesman, and people at the top were getting commision in millions. So, the focus in the Jamat does not seem to be to improve their lives, but to bring as many people as they can to travel around. If Prophet Muhammad (PBUH) was alive today, he would have been sad to see the focus on building numbers rather then faith.
Companions were told to live among non-muslims, and show them what Islam was by their actions, and not to just invite them to masjid from the begining.
6) Ignorant Scholars
Once I was sitting in the Masjid, and one of the Jamaat member was giving the speech. As soon as he uttered the words "we are small prophets of the Prophet...", Imam spoke up (Thank God!) and corrected that man that no one can be called prophet. In essence, Jamaat has ignorant people, who are preaching, which is against the sunnah. Our Prophet (PBUH) will only send the best scholars among his followers to preach others, so let us learn from his wisdom.
Another evidence that assure me of the ignorance is that almost all of the Jamaat members skip tafsir of Quran class in the masjid, and avoid all gatherings hosted by non-Jamat groups.
It is clear that Tablighi Jamaat has become more liability than asset to Islam, and it is time to reform the reform movement, so followings are my suggestions to align the Jamaat to Sunnah.
1) Abondon anything that is against Sunnah, and adopt the ways of the Prophet (PBUH).
2) Apply restriction on traveling for long period of time, and too frequently.
3) Split it in two groups one for tabligh (to non-muslim) and the other for islah (to muslims).
4) Only allow preaching from the ones who have firm grip on the understanding of Quran and
Sunnah.
5) Teach how to practice Islam in every aspect of our lives, and not just Salat.
6) Teach from Quran and all authentice ahadith.
7) Invite scholars outside of Jamaat to their Ijtimah.
8) Ban sleeping in the masjid (short stays during the day is fine) .
9) Engage Non-Muslims.
10) Make an effort to help with community issues like roads, domestic abuse, and poverty.
There is only one Jamaat, and it is called Muslims. There is only one source and it is called Quran (and sunnah to show practice of Quran). Let us not create more sects, and stick to Islam as it was taught.
As Imaam Maalik said, "The latter part of this nation will not be able to reform itself successfully except by using what reformed its early part."
So, there is no need to create new ways, but to follow the ways of companions.
I am open to discuss anything I said, but any refutation must be supported by authentic sources.
And Allah knows best.
JazakAllah Khairin
A struggling muslim
AbuArman (Adnan Jumani)
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