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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 |
