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Going in the Path of Allah: Misconception Removed

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#1 [Permalink] Posted on 11th April 2016 10:10

There is a thread that discusses this topic already, but I can't find it at the moment. I recall the thread being contrary to the answers provided below. If the thread is found, please alert me to either merge the topics or add a link.

 
A Misconception Removed
 

 

Question:

Please clarify whether a saathi applied this Hadith correctly:
 
Rasulullah (sallallahu 'alayhi wa sallam) is reported to have said:
'Going in the path of Allah is better than making 'Ibadah on Laylatul Qadr, in front of the Hajar Aswad (black stone)'
 
(Sahih Ibn Hibban; Al Ihsan, Hadith: 4603)
 
Based on this Hadith a saathi one said to me that if he goes on Jamat, and merely "sleeps" in the path of Allah then he'll get more reward than someone who has spent a longer time traveling, spent money on hotels/tickets/food etc to get to Makkah, and performing all sort of ibadat in the front of Hajar Asward on the very night of Laylatul Qadr.
 
Any salah on that night is equivalent to a reward of 80 years plus, and then you have 100,000 multiplier to add to that simply because you're in Masjid Al-Haram. No doubt going out in the path of Allah for self-reformation is virtuous, but are the two scenarios comparable in terms of virtue.
 
 Also, according to HadithAnswers then Hadith is under the chapter of Jihad.
 http://www.hadithanswers.com/a-great-virtue-of-going-in-allahs-way/
 
Please explain, and answer the question accordingly.
 
Answer:
 
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh.
 
At the outset, we wish to point out that the following clarity is aimed at merely removing a misconception. Some people engaged in dawah and tabligh believe that the term في سبيل الله refer to jihad and they regard their efforts to be equivalent to the actual jihad as understood in the Quran and Hadith. This leads to trivialising the actual jihad which is a defect in ones Imaan.(1)

Whilst we encourage the noble work of dawah and tabligh and also condemn any irresponsible and radicalised attitude of jihad, the following fatwa should be read in the context of correct usage of the word jihad and to avoid equating dawah and tabligh with jihad. Hence, this clarity is from an academic and technical point of view.

You state the jamat saathi believes sleeping in jamat is more virtuous than going out in jihad based on the following Hadith,
 
"مَوْقِفُ سَاعَةٍ فِي سَبِيلِ اللَّهِ خَيْرٌ مِنْ قِيَامِ لَيْلَةِ الْقَدْرِ عِنْدَ الْحَجَرِ الْأَسْوَدِ
 
Going in the path of Allah is better than making 'Ibadah on Laylatul Qadr, in front of the Hajar Aswad (black stone)صحيح ابن حبان - محققا (10/ 463)
 
The understanding of the saathi is incorrect. In fact there are many people in tabligh jamat, some of whom are even old workers who have a similar misconception.
 
In this hadith في سبيل الله specifically refers to jihad in the true sense of Quran and 
Hadith.(2)

Hadhrat Sheikh Zakariyyah  رحمه الله states:
قَالَ ابْنُ بَطَّالٍ "وَالْمُرَادُ فِيْ سَبِيْلِ اللهِ جَمِيْعُ طَاعَاتِهِ" قَالَ الْحَافِظ "وَهُوَ كَمَا قَالَ إِلَّا أَنَّ الْمُتَبَادِرَ عِنْدَ الْإِطْلَاقِ مِنْ لَفْظِ سَبِيْلِ اللهِ الْجِهَاد"
 
"Allamah Ibn Battal Rahimahullah has stated: "The meaning of فِيْ سَبِيْلِ الله ('In the path of Allah') is all acts of good". Hafidh Ibn Hajar Rahimahullah has stated: It is as Ibn Battal has said, except that the most apparent meaning from the phrase فِيْ سَبِيْلِ الله ('In the path of Allah') when used in general is (the specific) Jihad.(3)

Mufti Shafi رحمه الله  states:
مذکورہ   تصریحات   سے  معلوم   ہوا   کہ   لفظ   جہاد   اصطلاح  شرع   میں  اللہ  کي  راہ  میں  پیش  آنے  والي  ہر  رکاوٹ  کے  مقابلہ  اور  مدافعت   کے  ليے  عام  معنی  میں  استعمال  ہوتا  ہے  مگر  عرف  عام  میں  جب  لفظ  جہاد  بولا  جاتا  ہے تو  عموما  اس  کے  معنی دشمنان  دین   کے   مقابلہ   میں   جنگ ہی  سمجھے  جاتے  ہیں
 
"We have understood that the word 'Jihad' is used in Shari'ah for all actions that involve the overcoming of obstacles in the path of Allah, however the most common meaning referred to with the word 'Jihad' is the action of fighting against the enemy (the specific Jihad)"

Mufti Taqi Usmani Sahib (Madda Zilluhu) states:

احادیث   میں جہاں کہیں  لفظ  "في  سبیل  اللہ  " آیا  ہے اس  کا  براہ  راست  "جہاد" پر  ہی اطلاق  ہوتا  ہے   لیکن   یہ  اور  بات  ہے  کہ  دین  کے  جو  اور  اعمال   کے جارہے ہیں  یا  جو  شخص  دین  کي  کسی اور  خدمت  میں  مشغول  ہے  تو  امید  ہے  کہ  ان  شاء  اللہ  وہ  بھی  اللہ  کي  رحمت  سے  "في  سبیل  اللہ" کے  حکم  میں  داخل  ہوگا -  لیکن  بحیثیت  مجموعی  زیادہ  تر  "في  سبیل  اللہ" سے  مراد  جہاد ہی ہوتا  ہے-
 
"Wherever the words فِيْ سَبِيْلِ اللهِ ('In the path of Allah') has come in the Ahadith, it directly refers to the specific Jihad. Yes, it is hoped that through the Mercy and Will of Allah, a person who does other actions for Deen and provides other services for Deen will also fall under the meaning of فِيْ سَبِيْلِ اللهِ ('In the path of Allah'). Nonetheless, the phraseفِيْ سَبِيْلِ اللهِ('In the path of Allah')is most commonly used as a reference to the specific Jihad.(4)
 
Whilst going out in Tableegh is a noble act and also encouraged, it is not jihad in the context of war.(5)
 
Jihad in the context of war can never be compared to merely going out in tabligh. Hereunder are some differences between jihad and tabligh for your consideration.
 
JIHAD
 

A mujahid offers his life and risks losing his life.

A mujahid risks his wife becoming a widow and his minor children becoming orphans.

A mujahid is constantly on alert against the enemy. There is no guarantee of his food and sleep and other comforts of life.

The specific rules and disciplines for jihad are deduced from the Quran and Hadith.

In jihad there is real war.

 
 
  TABLIGH
 

A tablighi simply goes for some time and does not risk losing his life.

A tablighi would return home after sometime to be with his wife and children

Alhumdulliah, in tabligh, there are always brothers making nusrat and providing food and sleeping place. In the case of high profile jamaats, there is better food and special sleeping arrangements.

There are no specific rules and regulations for tabligh jamat in the Quran and Hadith. The six points of tabligh are formulated by our pious elders of jamat and are proven to be effective.

In tabligh we are advised to avoid all types of confrontations and controversies.

 

The above are few points to illustrate the glaring differences between jihad and tabligh jamat. The tabligh jamat can never be equivalent to jihad in the strict terminology of the Quran and Hadith. 
 
Hence the term  في سبيل الله in the Quran and Hadith cannot be generalised with certainty to include the noble efforts of the tabligh jamat. Generally such irresponsible emotions are expressed by some non-Ulama who assume prominent positions in tabligh. It is their irresponsible conduct that taints the noble work of dawah and tabligh.(6)
 
People going out in jamat should do so with the correct belief and intention. The intention should be self-reformation and possibly dawah. Never over inflate dawah and tabligh and equate it to jihad as that would be incorrect. If one has the incorrect belief and intention in going out in tabligh, he could risk losing the reward of his efforts. When doing good deeds, ensure to preserve the rewards of ones deeds.
 
And Allah Ta'āla Knows Best
 
Huzaifah Deedat
Student Darul Iftaa
Lusaka, Zambia
 
Checked and Approved by,
Mufti Ebrahim Desai.
 
_____________
1عن ابن عباس قال قال رسول الله صلى الله عليه وسلم من قال في القرآن بغير علم فليتبوأ مقعده من النار
سنن الترمذي (49/5) دار الغرب الإسلامي
مطلب: تأويل من فسر القرآن برأيه...أحدهما: أن يكون له في الشيء رأي وإليه ميل من طبعه وهواه فيتأول القرآن على وفق رأيه وهواه ليحتج به على تصحيح غرضه ولو لم يكن له هذا الرأي والهوى لكان لا يلوح له من القرآن ذلك المعنى
وثانيهما: أن يتسارع إلى تفسير القرآن بظاهر العربية من غير استظهار بالسماع والنقل فيما يتعلق بغرائب القرآن وما فيه من الألفاظ المحتملة والمبدلة والإختصار والحذف والإضمار والتقديم والتأخير
ناظورة الحق (223) دار الفتح
 
2 والجهاد: بكسر الجيم مصدر جاهدت العدو مجاهدة وجهادا وأصله جيهاد كقيتال فخفف بحذف الياء وهو مشتق من الجهد بفتح الجيم وهو التعب والمشقة لما فيه من ارتكابها أو من الجهد بالضم وهو الطاقة لأن كل واحد منهما بذل طاقته في دفع صاحبه وهو في الاصطلاح قتال الكفار لنصرة الإسلام وإعلاء كلمة الله ويطلق أيضا على جهاد النفس والشيطان وهو من أعظم الجهاد
إرشاد الساري (31/5) المطبعة الكبرى الأميرية
 
الجهاد بالكسر في اللغة بذل ما في الوسع من القول والفعل كما قال ابن الأثير وفي الشريعة قتال الكفار ونحوه من ضربهم ونهب الأموال وهدم معابدهم وكسر أصنامهم وغيرها كذا في جامع الرموز ومثله في فتح القدير حيث قال الجهاد غلب في عرف الشرع على جهاد الكفار وهو دعوتهم إلى الدين الحق وقتالهم إن لم يقبلوا وهو في اللغة أعم من هذا
كشف اصطلاحات الفنون (197/1)
 
الجهاد محاربة الأعداء وهو المبالغة واستفراغ ما في الوسع والطاقة من قول أو فعل
لسان العرب (135/3) دار صادر
 
والجهاد بكسر الجيم أصله لغة المشقة يقال جهدت جهادا بلغت المشقة وشرعا بذل الجهد في قتال الكفار ويطلق أيضا على مجاهدة النفس والشيطان والفساق فأما مجاهدة النفس فعلى تعلم أمور الدين ثم على العمل بها ثم على تعليمها وأما مجاهدة الشيطان فعلى دفع ما يأتي به من الشبهات وما يزينه من الشهوات وأما مجاهدة الكفار فتقع باليد والمال واللسان والقلب وأما مجاهدة الفساق فباليد ثم اللسان ثم القلب
فتح الباري (3/6) دار المعرفة
 
والمجاهدة لغة: المحاربة. وفي الشرع: محاربة النفس الأمارة بالسوء بتحملها ما يشق عليها مما هو مطلوب في الشرع
رد المحتار (58/1) دار الفكر
 
الجهاد بذل الوسع والطاقة والمراد الذين بذلوا وسعهم بطاقتهم فى محاربة الكفار ومخالفة النفس والهوى
التفسير المظهري (216/7) مكتبة الرشيدية
 
وأما الجهاد في اللغة فعبارة عن بذل الجهد بالضم وهو الوسع والطاقة أو عن المبالغة في العمل من الجهد بالفتح وفي عرف الشرع يستعمل في بذل الوسع والطاقة بالقتال في سبيل الله عز وجل بالنفس والمال واللسان أو غير ذلك أو المبالغة في ذلك والله تعالى أعلم
بدائع الصنائع (97/7) دار الكتب العلمية
 
وقد يقال كتاب الجهاد وهو أيضا أعم غلب في عرفهم على جهاد الكفار وهو دعوتهم إلى الدين الحق وقتالهم إن لم يقبلوا وفي غير كتب الفقه يقال كتاب المغازي وهو أيضا أعم جمع مغزاة مصدرا سماعيا لغزا دالا على الوحدة والقياسي غزو وغزوة للوحدة كضربة وضرب وهو قصد العدو للقتال خص في عرفهم بقتال الكفار هذا وفضل الجهاد عظيم وكيف لا وحاصله بذل أعز المحبوبات وإدخال أعظم المشقات عليه وهو نفس الإنسان ابتغاء مرضاة الله تعالى وتقربا بذلك إليه سبحانه وتعالى وأشق منه قصر النفس على الطاعات في النشاط والكسل على الدوام ومجانبة أهويتها
فتح القدير (435/5) دار الفكر
 
وقال بن دقيق العيد القياس يقتضي أن يكون الجهاد أفضل الأعمال التي هي وسائل لأن الجهاد وسيلة إلى إعلان الدين ونشره وإخماد الكفر ودحضه ففضيلته بحسب فضيلة ذلك
فتح الباري (5/6) دار المعرفة
 
أصل موضوع الجهاد وهو إعلاء كلمة الله تعالى
حاشية الطحطاوي (387/1) دار الكتب العلمية
 
وأفضلها الجهاد في سبيل الله وهو نوعان أفضلهما جهاد المؤمن بعدوه الكافر وقتاله في سبيل الله فإن فيه دعوة له إلى الإيمان بالله ورسوله ليدخل في الإيمان قال الله تعالى
كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله
قال أبو هريرة رضي الله عنه في هذه الآية يجيئون بهم في السلاسل حتى يدخلونهم الجنة وفي الحديث المرفوع "عجب ربك من قوم يقادون إلى الجنة بالسلاسل" فالجهاد في سبيل الله دعاء الخلق إلى الإيمان بالله ورسوله بالسيف واللسان بعد دعائهم إليه بالحجة والبرهان وقد كان النبي صلى الله عليه وسلم في أول الأمر لا يقاتل قوما حتى يدعوهم فالجهاد به تعلو كلمة الإيمان وتتسع رقعة الإسلام ويكثر الداخلون فيه وهو وظيفة الرسل وأتباعهم وبه تصير كلمة الله هي العليا والمقصود منه أن يكون الدين كله لله والطاعة له كما قال تعالى
وقاتلوهم حتى لا تكون فتنة ويكون الدين كله لله
والمجاهد في سبيل الله هو المقاتل لتكون كلمة الله هي العليا خاصة
والنوع الثاني من الجهاد جهاد النفس في طاعة الله كما قال النبي صلى الله عليه وسلم "المجاهد من جاهد نفسه في الله" وقال بعض الصحابة لمن سأله عن الغزو؟ ابدأ بنفسك فاغزها وابدأ بنفسك فجاهدها وأعظم مجاهدة النفس على طاعة الله عمارة بيوته بالذكر والطاعة قال الله تعالى
إنما يعمر مساجد الله من آمن بالله واليوم الآخر وأقام الصلاة وآتَى الزكاة ولم يخش إلا الله
وفي حديث أبي سعيد الخدري المرفوع "إذا رأيتم الرجل يعتاد المسجد فاشهدوا له بالإيمان" ثم تلا الآية خرجه الإمام أحمد والترمذي وابن ماجه وقال الله تعالى
في بيوت أذن الله أن ترفع ويذكر فيها اسمه يسبح له فيها بالغدو والآصال رجال لا تلهيهم تجارة ولا بيع عن ذكر الله
الآية
والنوع الأول من الجهاد أفضل من هذا الثاني قال الله تعالى
أجعلتم سقاية الحاج وعمارة المسجد الحرام كمن آمن بالله واليوم الآخر وجاهد في سبيل الله لا يستوون عند الله والله لا يهدي القوم الظالمين الذين آمنوا وهاجروا وجاهدوا في سبيل الله بأموالهم وأنفسهم أعظم درجة عند الله
لطائف المعارف (226/1) دار ابن حزم
 
فيه فضل الجهاد على سائر الأعمال وأن للمجاهد أجر المصلى والصائم والمتصدق وإن لم يفعل ذلك ألا ترى أن باب الريان هو للصائمين خاصة وقد اشترط فى هذا الحديث أنه يدعى من كل باب فاستحق ذلك بإنفاق قليل من المال فى سبيل الله ففى هذا أن . . . . . إذا أنفق فى سبيل الله أفضل الأعمال إلا أن طلب العلم ينبغى أن يكون أفضل من الجهاد وغيره لأن الجهاد لا يكون إلا بعلم حدوده وما أحل الله منه وحرم ألا ترى أن المجاهد متصرف بين أمر العالم ونهيه ففضل عمله كله فى ميزان العالم الآمر له بالمعروف والناهى له عن المنكر والهادى له إلى السبيل
شرح صحيح البخاري لإبن بطال (49/5) مكتبة الرشد
 
3الأبواب والتراجم (227/5) دار البشائر الإسلامية
 
 4 تقرير ترمذي(279/2)
 
جَاءَ رَجُلٌ إِلَى رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ دُلَّنِيْ عَلَى عَمَلٍ يَعْدِلُ الْجِهَادَ؟ قَالَ لَا أَجِدُهُ 5
صحيح البخاري (15/4) دار طوق النجاة
وَقَالَ الْفَضْلُ بْنُ زِيَادٍ سَمِعْتُ أَبَا عَبْدِ اللهِ وَذُكِرَ لَهُ أَمْرُ الْعَدُوِّ؟ فَجَعَلَ يَبْكِيْ وَيَقُوْلُ مَا مِنْ أعْمَالِ الْبِرِّ أَفْضَلُ مِنْهُ لَيْسَ يَعْدِلُ لِقَاءَ الْعَدُوِّ شَيْءٌ وَمُبَاشَرَةُ الْقِتَالِ بِنَفْسِهِ أَفْضَلُ الْأَعْمَالِ وَالَّذِيْنَ يُقَاتِلُوْنَ الْعَدُوَّ هُمُ الَّذِيْنَ يَدْفَعُوْنَ عَنِ الْإِسْلَامِ وَعَنْ حَرِيْمِهِمْ فَأَيُّ عَمَلٍ أَفْضَلُ مِنْهُ؟ النَّاسُ آمِنُوْنَ وَهُمْ خَائِفُوْنَ قَدْ بَذَلُوْا مَهْجَ أَنْفُسِهِم
المغني لإبن قدامة 199/9
6 تحفۃ الالمعی (105/7) زمزم پبلشرز
تفسیر کرنے کے لیے صلاحیت ضروری ہے علم کے بغیر جو تفسیر کرے گا وہ تفسیر بالرائی ہوگی اور علماء نے تفسیر کرنے ک لیے پندرہ علوم ضروری قرار دیے ہیں جو یہ لغت،نحو،صرف،واشتقاق،معاني،بیان ،بدیع،قراءت،اصول دین (علم کلام)،اصول فقہ،اسباب نزول،واقعات کی تفصیل، ناسخ،منسوخ،علم فقہ،وہ احادیث جن میں قرآن کے اجمال وابہام کی وضاحت ہے، اور تفسیر کرنے کی خداداد صلاحیت ۔۔۔۔۔۔ان پندرہ کو اگر سمیٹا جاۓ تو پانچ علوم ضروری ٹھہرتے ہیں:اول:عربیت کی بھر پور صلاحیت جس میں لغت،نحو، صرف واشتقاق، معانی،بیان اور بدیع آجاتے ہیں- دوم: احادیث کا علم، جن میں اسباب نزول، واقعات کی تفصیلات اور ناسخ ومنسوخ کا بیان آجاتا ہے سوم:علم کلام، کیونکہ جو اسلامی عقائد سے واقف نہیں وہ تفسیر کیسے کرسکتا ہے؟ چہارم: علم فقہ، اس کے بغیر مفسر قدم قدم پر ٹھرکریں کھاتا ہے پنجم: تفسیر کرنے کی خداداد صلاحیت۔۔۔  تفسیر قرآن میں عقل کا استعمال ممنوع نہیں قرآن کریم جگہ جگہ عقل کو استعمال کرنے کي دعوت دیتا ہے پھر وہ قرآن فہمی میں عقل کے استعمال کرنے کي دعوت دیتا ہے- پہلے ایک نظریہ قائم کرنا پھر اس نقطئہ نظر سے قرآن پڑھنا اور قرآن کو اس کے مطابق بنانا تفسیر بالراۓ ہے جو حرام ہے۔ ۔ ۔ایک اور نظیر تبلیغی جماعت کا معاملہ ہے اس جماعت نے "جہاد" کے تعلق سے اپنا ایک خاص نظریہ بنایا ہے وہ اپنے ہي کام کو جہاد کا مصداق سمجھتے ہیں چنانچہ قرآن وحدیث میں جہاد کے تعلق سے کچھ آیا ہے وہ اس کو اپنے کام پر فٹ کرتے ہیں اور انہوں نے اپنی جماعت کے مطالعہ کے لیے مشکوۃ شریف سے جو ابواب منتخب کیے ہیں ان میں بھی پوری کتاب الجہاد اٹھائی ہے یہ بھی جہاد کي تفسیر بالرائی ہے
 
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#2 [Permalink] Posted on 11th April 2016 11:44
السلام عليكم و رحمة الله و بركاته

I think most of the content of that fatwā has been removed from the original website and instead, a summarized answer has been given. It's better that way as there were some inconsistencies and inaccurate statements.

It's better to take this down and post the latest one....
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#3 [Permalink] Posted on 11th April 2016 11:48
This is how the latest email arrived a couple of days ago, therefore assuming it to be up to date.

Alternatively, please post the latest one.
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#4 [Permalink] Posted on 11th April 2016 11:56
Where's the link? Because the last time l checked it was different.
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#5 [Permalink] Posted on 11th April 2016 12:00
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#6 [Permalink] Posted on 11th April 2016 12:46
Okay, then I guess I'll post these points for clarification, as to try to remove possible doubts from those in the different efforts of Dīn.

Disclaimer: This is not to downplay or belittle any part or effort in Dīn. Rather, it's for academic purposes and to highlight those actions which AllāhTa'ālā and the best of people have preferred.

Allāh Ta'ālā says in the Qur'ān: و من أحسن قولا ممن دعا إلى الله و عمل صالحا و قال إنني من المسلمين Fussilat: 33.

Above āyah indicates that Da'wah is the best 'amal.

First usage of the word جهاد in the Qur'ān, in its different forms of morphology were revealed in Makkah, where no command of physical fighting was revealed. AllāhTa'ālā called Da'wah جهادا كبيرا 'A great jihād' in sūrah al Furqān, which is a Makki sūrah. Ulamā say the objective the word jihād mentioned in the Qur'ān and Hadīth is for the purpose of da'wah.

Imām ibn Taymiyyah rahimahullāh said:

It is known that jihād consists of what will be in fighting by the hand, and it will be in (giving) proofs and proclamation and da’wah. Allāh Ta'ālā says
If We willed, We would have sent a warner to every village. So do not follow the kāfirūn and staunchly oppose them with it. Furqân:51-52
. So Allâh Ta’âlâ commanded him Sallallâhu 'alaihi wa sallam to make jihâd of the kuffâr with the Qur’ân – a great jihâd. This sûrah is Makki, revealed in Makkah before Nabi Sallallâhu ‘alaihi wa sallam made hijrah and before he was commanded with (physical) fighting. He was not given permission for it. This (kind of) jihâd was only with 'ilm, with the heart, with proclamation and da’wah, not by fighting…and Abu Bakr and Umar radhiyallâhu 'anhumâ were foremost in these kinds of jihâd unlike fighting of the body.

Abu Muhammad ibn Hazm rahimahullâh said:

Jihâd is divided into three categories. First: calling to Allâh Ta’âlâ with the tongue. Second: jihâd during war by (giving) opinions and plotting. Third: jihâd with the hand by challenging and striking. So we have found no one succeeding in jihâd by the tongue after Nabi Sallallâhu ‘’alaihi wa sallam, Abu Bakr or Umar radhiyallâhu ‘anhumâ. As for Abu Bakr radhiyallâhu 'anhu, then major sahâbah radhiyallâhu'anhum embraced Islâm at his hands, so this is the best deed. As for Umar radhiyallâhu ‘anhu, certainly he, from the day he became Muslim, honored Islâm and worshiped Allâh Ta’âlâ openly. This is the greatest jihâd. These two men by themselves, in these two kinds of jihâd, have no equal…
As for the rest of the second category, it is opinion and mashûrah. We have found it exclusively for Abu Bakr and Umar radhiyallâhu ‘anhumâ. As for the rest of the third category, it is challenging, striking and combat. So we have found it to be the least degree of jihâd by necessary proof.
And regarding Rasulullâh Sallallâhu ‘alaihi wa sallam, there is no doubt in every Muslim about him that he was distinctive in every virtue. So we have found that certainly, his Sallallâhu ‘alaihi wa sallam jihâd in most of his actions and conditions was from the first two categories of calling towards Allâh Ta’âlâ, plotting and (giving) official decree. The least of his actions were challenging, striking and combat. Not from cowardice, rather he was the most brave amongst the people of the world without exception, in person and strength. The most complete of them in courage. But he used to opt for the best of the best of actions and give preference and be occupied with it.

Minhâj as-Sunnah an-Nabawiyyah, Vol 4. Pages, 431-433

The above quotes are from non Deobandi ulamâ, and were purposely given from them.
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#7 [Permalink] Posted on 11th April 2016 12:57
Imâm Râzi rahimahullâh said under the Tafsîr of His Saying:

The Mu’minîn who sit back without excuse cannot be equal to those who strive in Allâh's way with their wealth and their lives. Allâh had elevated those who strive in His way with their wealth and lives over those who sit back. Allâh has promised the most Beautiful for each of them. Allâh has preferred those who strive over those who sit back with a tremendous reward. Nisâ:95
. The Shî'ah say: This âyah proves that Ali bin abî Tâlib radhiyallâhu ‘anhu is superior to Abu Bakr radhiyallâhu ‘anhu, and that is because Ali waged more jihâd. So the proportion in which there appears to be a difference in the matter is Abu Bakr radhiyallâhu ‘anhu was from those who sit back (more) and Ali radhiyallâhu ‘anhu was from those who stand (to fight more). If it was like that, then it would be necessary that Ali radhiyallâhu ‘anhu be superior to him due to His Saying,
Allâh has preferred those who strive over those who sit back with a tremendous reward
. So it is said to them (the Shî’ah): Certainly, the undertaking (of jihâd) of Ali radhiyallâhu ‘anhu was more than the undertaking of Rasulullâh Sallallâhu ‘alaihi wa sallam. For that, you must impose the same rule of this âyah that Ali radhiyallâhu ‘anhu be superior to Rasulullâh Sallallâhu ‘alaihi wa sallam. No intelligent person says this. So if you say: Certainly, the mujâhadah of Rasulullâh Sallallâhu ‘alaihi wa sallam with the kuffâr was greater than the mujâhadah of Ali radhiyallâhu ‘anhu with them, because Rasulullâh Sallallâhu ‘alaihi wa sallam strove against the kuffâr with establishment of proofs, proclamation, and eliminating doubt and misguidance. So this jihâd is more complete than that jihâd. So we say: all of you accept from us his example in the right of Abu Bakr radhiyallâhu ‘anhu. That is because when Abu Bakr radhiyallâhu ‘anhu embraced Islâm in the earliest (period of nubûwwah), he was occupied in (bringing) Islâm to all the people until 'Uthmân bin Affân, Talha, Zubair, Sa'd bin abi Waqqâs and ‘Uthmân bin Madh'ûn embraced Islâm at his hands. He would overdo (himself) in encouraging the people in îmân and in the protection of Muhammad Sallallâhu ‘alaihi wa sallam with his own self and wealth. Ali radhiyallâhu ‘anhu during that time was a child. No one embraced Islâm from his words and he was not able to protect Muhammad Sallallâhu ‘alaihi wa sallam.

So the jihâd of Abu Bakr radhiyallâhu ‘anhu was superior to the jihâd of Ali radhiyallâhu ‘anhu from two aspects.

First: That the jihâd of Abu Bakr radhiyallâhu ‘anhu was during the the first period (of nubûwwah) when Islâm was at the point of weakness. As for Ali radhiyallâhu ‘anhu, it only became apparent in Madînah in battles. Islâm during that time was strong.

Second: That the jihâd of Abu Bakr radhiyallâhu ‘anhu was by da’wah to Dîn and most of those major sahâbah (of the ten who were promised jannah) radhiyallâhu ‘anhum embraced Islâm at his hands. This kind of jihâd is the occupation of the Nabi Sallallâhu ‘alaihi wa sallam. As for the jihâd of Ali radhiyallâhu ‘anhu, then it was by fighting. And there is no doubt that the first is superior than the other.

Tafsîr al-Kabîr lir-Râzi (11/10)
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#8 [Permalink] Posted on 11th April 2016 13:49
Quote:
TABLIGH

A tablighi simply goes for some time and does not risk losing his life.
[/quote]

He does not 'simply' go out for some time. He will normally have to make sacrifices in relation to his self, family and financial arrangements and endure forms of difficulty while out in the path of Allāh Ta'ālā. One of highest examples of that is the stories of the Ambiyā throughout the Qur'ān. Although normally, a Muqātil or Ghāzi will obviously endure more physical difficulty.

Quote:
A tablighi would return home after sometime to be with his wife and children[/quote]

This is the case normally. Then there are those in Tablīgh who don't return to their families until Dīn is established where they are.

Quote:
Alhumdulliah, in tabligh, there are always brothers making nusrat and providing food and sleeping place. In the case of high profile jamaats, there is better food and special sleeping arrangements.


This is a generalization. It is the case in places where the work of da'wah and Tablīgh is well known and supported. In places where it is not, the opposite (many times in the extreme) happens.

[quote]There are no specific rules and regulations for tabligh jamat in the Quran and Hadith. The six points of tabligh are formulated by our pious elders of jamat and are proven to be effective.


Unfortunately, this statement is inaccurate. Any Ālim who has studied Hayātus Sahābah knows this. For those who don't know, they may check the books referenced to compile and explain Hayātus Sahābah.

[quote]In tabligh we are advised to avoid all types of confrontations and controversies.


AllāhTa'ālā praises those who avoid futile talk and warns those who always engage in argumentation in the Qur'ān. Similar is the case in Ahādith. Similar is the case in the sīrah of Rasulullāh Sallallāhu alaihi wa sallam and his Sahābah Radhiyallâhu 'anhum when giving da'wah, as mentioned in Hayātus Sahābah.

Finally, it's incorrect for the person to use that example of mere sleeping in the path of AllāhTa'ālā being better than the one who prepares for hajj etc. A person should not belittle any aspect of Dīn, as it's dangerous to his Imān.
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#9 [Permalink] Posted on 11th April 2016 14:37
Salaams, how does the tafseer of 1 ayat mean every ayaat relating to jihad is regarding tabligh???
The ayat you used to say tabligh is the best amal, doeant say that, rather it says who is better in SPEECH than the one who calls to Allah
Its fine to pull out a few quotes of ulama here and there but if you look deeper into the tafseer with the opinions of the sahaba, the salaf and the ulama i think you'll come to a different conclusion, IF yoir seeking the truth

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#10 [Permalink] Posted on 11th April 2016 16:02
Abc123 wrote:
View original post


Simply because the Qur'ān and Sunnah explain that the main purpose of qitāl (an objective for something else) is da'wah (an objective in itself). This is clear from the text.

Also, the āyah of sūrah al-Fussilat that I referenced 'indicates' that Da'wah is the best 'amal.This is because ulamā have explained قولا (which is usually translated as, 'Speech') to mean one's manhaj (methodology) or Dīn. I didn't say Tablīgh is best or what people normally use as a misnomer, 'Tablīgh Jama'ah'. I said da'wah, and by that, I mean da'wah according to the methodology of the Ambiyā alaihimus salām. Know the difference.

To explain further, under normal circumstances, based on text and fiqh, da'wah (which is fardh 'ain according to one's ability) will be superior. Under specific circumstances and according to the need of the moment ('amal alhāl) physical jihād (which is fardh kifāyah) will be superior. As da'wah with the tongue by explaining proof, clarification of doubt, encouraging in Imān etc, is what Rasulullâh Sallallâhu'alaihi sallam, Abu Bakr and Umar radhiyallâhu 'anhumâ spent most of their time in, who by the way, were the best of people. The previous sentence is not an opinion, rather it is a fact from sīrah.

You can read up for more detailed info on this subject from ulamâ like Shaikhul Hadīth, Maulânâ M Zakariyyâ rahimahullāh and Mufti Mahmūdul Hasan rahimahullāh.
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#11 [Permalink] Posted on 11th April 2016 18:46
A small addition to Br Sulaiman's contribution on this subject.

There are good number of fatawah and articles available on Going in path of Allah.

Latest is "Tablig ka Jaezah by Shaykh Abu Bakr Al Jazairi DB"

Shaykh quotes a Hadith on fazail of "spending in path of Allah for a morning or evening"

Then Shaykh quotes one more hadith; the summary of hadith is "Whoever visits a Masjid with intention of learning or teaching khair, he is 'mujahid fee sabeelillah' (means he is like participating in jehhad).

Shaykh continues "Many such Saheeh and Hasan narrations are available in ahadith to motivate and persuade to move in the path of Allah. There is clear invitation. Now my friends, you say 'moving in Tabligh Jamath is Bida'h '."

Shaykh quotes an Arabic couplet here.

In friendship and affection, no mistake or fault is treated as mistake or fault
But, in anger or rage, even a small slip is treated as prominent blunder.

I May Allah save us from speaking words which leads to stop people from moving in 'fee Sabilillah'.
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#12 [Permalink] Posted on 11th April 2016 18:49
The last line in above post is

Shaykh says "My dua is, May Allah save us from speaking words which leads to stop people from moving in 'fee Sabilillah'."
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#13 [Permalink] Posted on 11th April 2016 19:31
salaam

just to clarify, Tabligh Jamaat (the organisation) does NOT invite non muslims to islam and as an organisation stops its members from doing so under the umbrella of Tabligh Jamaat. this distinction needs to be made and as such the virtues of inviting non muslims to islam does not apply to them. in a similar vein, they also do not 'forbid evil' so this virtue should also not apply to them.

question: when a person in tabligh jamaat dies is he treated as a martyr? i.e body not washed. or is he treated as a non martyr? i.e body washed.
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#14 [Permalink] Posted on 11th April 2016 20:06
Tablighi Jama'at has its own importance.
Madaris have their own importance.
Khanqahs have their importance.
Jihaad has its importance.

We love all the departments of Islam.

May Allah accept us all for all these efforts.
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#15 [Permalink] Posted on 11th April 2016 21:03
Salaams please provide atleast one reference where it says the purpose of qitaal is dawah,
Im not saying tabligh,dawah madaris are bad, the bro was saying dawah us the best amal, thats the dispute. And if the original topic at hand was tabligh jamaat then how on earth is anyone meant to know your talking about dawah of the ambiya??? Lets get back to the original topic please
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