Important Laws & Regulations (Masa'il) regarding Tabligh & Da`wah and Amr-bil-Ma`ruf & Nahi-`anil-Munkar

Google
Search WWW Search www.central-mosque.com


By Hazrat Maulana Abrarul-Haqq Sahib of Hardoi, Khalifah of Hazrat Maulana Ashraf `Ali Thanwi (R)

TRANSLATOR'S FOREWORD:

The personality of Hazrat Maulana Shah Abrarul-Haqq Sahib of Hardoi, India is well-known in many parts of the world. Strict adherence to the teachings of Shari`ah and Sunnah are a salient hallmark of his life. The burning desire and mission of his life is to bring alive the Sunnah and the Shari`ah in the Ummah, but within the limits prescribed by the Shari`ah itself. This mission of propagating the message of Islam is known as Tabligh and Da`wah, which in itself is an order of the Holy Shari`ah.

One of the common problems today is that the vast majority of Muslims almost neglect this important branch of Islam totally. Of the minority that does uphold it, many do not carry it out correctly, resulting at times in greater harm. Most people understand that Salah has rules and regulation and may not be offered haphazardly. Yet they do not regard Tabligh and Da`wah to be so. This is a gross error. All of this is due to ignorance. Tabligh and Da`wah is also governed by rules and regulations like all the other departments of Islam.

In order to educate the Ummah about the rules and regulations of Tabligh and Da`wah, Hazrat wrote a little booklet entitled "Ahkamut-Tabligh" on the subject, which is very enlightening. A strong need was felt to render it into English for the benefit of people who do not understand Urdu. It is published in pocket-size format for quick and easy reference. May Allah Ta`ala make it beneficial for the Ummah

Zubair Bayat, Stanger, South Africa
26 Safar 1422 = 21 May 2001

FOREWORD:
The verses of Qur'an and Ahadith of Rasulullah (sallallahu-`alayhi-wasallam) are explicit on the virtues and importance of Tabligh and Da`wah. The rules and regulations regarding this branch of Islam as derived by the learned jurists and scholars shall be enumerated in this booklet, Insh'Allah. It is important to note that in any good works, if the limits set out by Allah and His Rasul (sallallahu-`alayhi-wasallam) are not obeyed, then instead of earning rewards, sins are reaped and earned. For example, fasting is a virtuous act. But if any person decides to fast on the days of `Eid , instead of earning reward, such a person will be liable for chastisement. In a similar vein, Salah is a great act. But if it is offered in the forbidden times, instead of earning rewards, it earns sin and Divine censure. At the time of the Jumu'ah Khutbah, it is forbidden to advice anyone, recite Durud, say Amin or offer a Du`a though all of these are virtuous acts at times other than the Khutbah.

These rules have been simply translated without any detailed explanation to maintain brevity throughout. However, sources are quoted with each ruling to facilitate referencing if and when such a need arises. The rulings are derived mainly from Ashi`atul-Lama`at, Mirqat, `Alamgiri, Qazi Khan, Bahr-ar-Raiq, Tafsir Madarik, Bayan-al-Qur'an, etc. I have cited just one reference although the same ruling may be recorded in several of these works

RULE ONE: TO FORBID EVIL AND ENJOIN GOOD IS FARD-KIFAYAH:


To forbid evil and enjoin good is Fard-Kifayah (community-based obligation) upon any community. If no person/s undertake this work in any community, the entire community will be sinful and guilty of neglecting a Fard duty. If some people undertake the responsibility and it is sufficient for the requirements of the community, then the rest of the people shall be absolved and these persons will be entitled to immense and great rewards Mirqat, Tafsir-Madarik

RULE TWO: IT BECOMES FARD-`AIN IN SPECIFIC CASES:


If in a specific instance, only a certain individual has the power or authority to enjoin good or forbid wrong, it will become Fard-`Ain upon him to do so. Examples of such specific instances is the wife of a person, his children, his sub-ordinates, disciples, etc. He alone is in a position to instruct or forbid them, it therefore becomes obligatory upon him.

RULE THREE: DEGREES OF TABLIGH:


It is Wajib to do Tabligh (conveying) of Wajib matters and it is Mustahabb (preferable) to make Tabligh of Mustahabb (supererogatory) matters - Ashi`atul-Lama`at

RULE FOUR: CONDITIONS FOR THE OBLIGATION OF TABLIGH:


Tabligh only becomes compulsory if two conditions are found:
1. Hope of the addressee accepting the message
2. Safety of one's self from harm
When these two conditions are found, Tabligh becomes obligatory, otherwise not - Mirqat, `Alamgiri, Ithaf

RULE FIVE: WHEN THE CONDITIONS ARE NOT FOUND:


When both of the above conditions are not found, Tabligh is not obligatory, but in fact in certain cases could also become Haram (forbidden) Ithaf

RULE SIX: ABSTENTION FROM CORRUPT SOCIETY:


When there is evil prevalent in a gathering to the extent that there is no hope of the addressee accepting the message nor the safety of one's self from harm, then it is not permitted to attend such a gathering so that one can remain removed from such evil. Without severe need, do not associate with the people involved in the evil. It is not compulsory to migrate from such a locality, however if there is no way of protection of one's self from the evils in that locality, then hijrah (migration) becomes Wajib (obligatory) if the ability and means to do so is found Ithaf

RULE SEVEN: IF ABUSE IS EXPECTED, IT IS BETTER NOT TO CONVEY:


If there is a strong indication that the conveying of advice will result in verbal abuse and swearing, then it is mustahabb (preferable) not to convey the message

RULE EIGHT: IF PHYSICAL VIOLENCE IS FEARED, IT IS BEST NOT TO CONVEY:


If there is a strong indication that the conveying of advice will result in physical violence, but the conveyor has the required degree of patience not to react even by way of complaint, then it is Mustahabb (preferable) to give advice and such a person will be considered a Mujahid `Alamgiri

RULE NINE: IF PATIENCE CAN BE EXERCISED, IT IS BEST TO CONVEY:


If there is a strong indication that the conveying of advice will result in physical violence, but the conveyor has the required degree of patience not to react even by way of complaint, then it is Mustahabb (preferable) to give advice and such a person will be considered a Mujahid `Alamgiri

RULE TEN: IF PHYSICAL VIOLENCE IS NOT FEARED, IT IS BEST TO CONVEY:


If there is a strong indication that the conveying of advice will not result in physical violence or verbal abuse, but the advice will be rejected, it is Mustahabb (preferable) not to advice `Alamgiri

According to some `Ulama it is Wajib (obligatory) in the above case to convey Ithaf

N.B. The author of Ithaf has preferred the view of obligation in the above matter. This is a precautionary view and should be given preference in practical situations. However, if any person maintains silence in such an instance, then it should not raise suspicions regarding him as he maybe giving preference to the other view and opinion in this ruling

RULE ELEVEN: IF ADVICE RESULTS IN DEATH, IT IS MARTYRDOM:


If there is a strong indication that the conveying of advice will result in death, and the message was conveyed, resulting in death, then such a death is the death of Shahadah (martyrdom) `Alamgiri

RULE TWELVE: ADVICE IS COMPULSORY ONLY ONCE:

The person upon whom giving advice was compulsory carried out his duty but the advice was not accepted, then it is not compulsory to repeat the advice - Ashi`atul-Lama`at, Mirqat

RULE THIRTEEN: EVEN A WRONG-DOER MUST GIVE ADVICE:

A person who is involved in wrong doing is under obligation (if conditions are found) to give advice to another person involved in wrong doing (His wrong doing is a separate matter and the obligation to advice is another matter. If he gives up this, he will be guilty of two wrongs. However, he will himself be punished for the wrong doing he is involved in) - `Alamgiri

RULE FOURTEEN: SHOULD A WRONGDOER BE REPORTED?:

If a person is doing wrong, should he be reported to his seniors (father, teacher, ruler, husband, principal, etc.)? The view of the `Ulama' is that if he feels strongly that the senior will be able to prevent the wrong, then it will be appropriate to inform, otherwise not - `Alamgiri

RULE FIFTEEN: IN CASE OF FEAR, DO NOT REPORT:

Hazrat Hanafia Abul Qasim was asked the question that if anyone witnessed an act of theft, is it compulsory to report the matter to the owner of the stolen wares? His response was if it is feared that the thief will cause harm to him, then it is not compulsory to report it but if not, then he must inform the owner - `Alamgiri

RULE SIXTEEN: HOW A PARENT MUST INSTRUCT A CHILD:

When a father (or mother) has to instruct a child to carry out a certain duty, and they fear the child will not comply, then the instruction must be issued as a suggestion rather than an instruction so that the child may not bear the sin of disobedience to parents in the Hereafter -`Alamgiri

N.B. From this it can be understood that if one's own children are to be addressed in this manner, how important will it not be to address strangers and outsiders in a befitting and appropriate manner so that harm is not caused to their Deen

RULE SEVENTEEN: LIMIT TO BE OBSERVED BY THE GENERAL PUBLIC:

Any one in the general public has the right to object to the sins and evils that are known and manifest. However, sins and evils that are not obvious and evident, the general public should not object to it until they know the relevant laws regarding it from the `Ulama'

N.B. The `Ulama' may only object to those evils or sins that are unanimously considered to be wrong and evil, not those regarding which there is a difference of opinion among the Mujtahidin

RULE EIGHTEEN: THE PUBLIC MUST NOT BE HASTY TO CRITICIZE THE SENIOR `ULAMA :

It is not appropriate and befitting for the general public to be hasty in criticizing the senior `Ulama' - Mirqat, `Alamgiri

RULE NINETEEN: EVILDOERS ARE TO BE SHUNNED:

It is compulsory to sever relations and amiable ties with evildoers and sinners except out of dire necessity - Ashi`atul-Lama`at, Bayan-al-Qur'an (juz4, ruku2)

RULE TWENTY: TO DISLIKE EVIL IN THE HEART IS A FORM OF IMAN:

A person who does not possess the authority or refrains due to fear of harm, yet detests the evil and sin from the heart, such a person shall be among the Believers who will attain salvation - Mirqat, Mishkat

N.B. At times, a person has the full means to prevent evil but refrains due to certain other considerations as far as the Deeni issues of the wrongdoer is concerned. Therefore, there should be no haste in criticizing such a person

(The laws and regulations on this subject are contained in the book Ashraful-Hidayat in greater and extensive detail. This book is written by the same author. Readers are humbly requested to make Du`a for the author and translator of this book)

Article taken (with Thanks) from Darul-Ihsan Research & Eduation Centre

 

 

Browse Central-Mosque.com
Home
What's new!
Quran
Sunnah
Aqeedah
Fiqh
History
Local Mosque
Comparative Religions
Matrimonials
Signs and Prophesies
Ask a scholar
Links
Guest Book
We regularly update this site so visit us frequently

Change your scrollbar color.
Red | Orange | Yellow | Green | Blue

Copyright 2003-2004 Central-Mosque.com All rights reserved.
Comments and suggestions to webmaster@central-mosque.com

This page was last updated on June 14, 2003 .