سلام عليكم ورحمة الله وبركاته brothers and sisters,
My purpose of writing this essay is to asses whether jamaah tabligh (tabligh movement) teaches the right or wrong things. I found this statement on the internet which stated the following:
“They act upon weak ahaadeeth (narrations of Prophet Muhammad). Rather, they act upon fabricated ahaadeeth and those that have no basis”
Therefore, to prove this problem statement right or wrong, one needs to understand the history of jamaah tabligh and characteristic of this movement. I myself have been with jamaah tabligh as a member in the 1990s and have found this criticism and praise about them:
1. They quote ahadeeth without giving a reference from which book they quoted it.
2. They do the work voluntarily which makes it unorganized and difficult to gauge its success.
3. The stress importance of remembrance of Allah, Quranic reading and living the lifestyles of prophet when in fact Islam has so many other things than just this.
4. The usually use only a few books in their da’wah (preaching) activities. For example, the main tablighi book is Fazail-E-Amal .
What I like about jamaah tabligh:
1. I feel a sense of brotherly love within the group which makes you feel wanted.
2. They make an effort for face to face meeting which has strong da’wah qualities.
3. While joining them, we feel our iman and taqwa in Allah s.w.t growing.
So back to the problem statement quoted about them using weak ahadeeth, the only way to know if this is true is by going over their history and characteristic of this movement.
Jamaah tabligh started in India among the Meos Indian Muslim and their initial goal of the movement was to purge those Meos Muslim of unislamic belief . For your information, the Meos Indian Muslim live in area that constitute of gurgaon, bharatour, and alwar districts of Rajasthan of India.
The Meos Muslim did not adhere strictly to Islam. It was noted they practiced many Hindu rituals and followed the caste system even after embracing Islam . Jamaah tabligh formation was created to address this issue. Besides this, there was a series of socio-economic mishap during this time created by the British and land owners which further added fuel to the movement. During the 1920s, Hindu preaching effort led by the Shuddhi and Sangathan movement was also the impetus for the movement work . In 1933, a rebellion broke out among the Meos Muslim against British and land owners. With this rebellion, jamaah tabligh started their work in full force in the Meos Muslim areas.
To be continued in part 2-next week.
This essay is the copyright work of the author. If you wish to use parts of it, please email me for approval.
1. Al-’Allaamah Muqbil Ibn Haadee al-Waadi’ee. Issues of Criticism concerning Jamaa'atut-Tableegh. 2007 [cited 2010 2-7-2010]; Available from: http://www.**********/index.php?opti...399&Itemid=337.
2. Zakariyya, M.M., Fazail-E-Amal. 2009: Adam Publishers & Distributors.
3. Ali, J.A., ISLAMIC REVIVALISM: A STUDY OF THE TABLIGHI JAMAAT IN SYDNEY, in Department of Sociology. 2006, University of New South Wales: Sydney. p. 280.
4. Aggarwal, P., Caste Hierarchy in a Meo Village of Rajasthan, in Caste and Social Stratification Among the Muslims in India, I.Ahmad, Editor. 1978, Manohar: Delhi. p. 141-157.
5. Ahmad, M., Islamic Fundamentalism in South Asia: The Jamaat-i Islami and the Tablighi Jamaat of South Asia, in Fundamentalisms Observed: The Fundamentalism Project (Volume I), M.M.a.R. Appleby, Editor. 1991, The University of Chicago Press.: Chicago. p. 457-530.
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