What others say and I like.
Mostly an archive of internet articles I want in one place, with some of my writing and rumination sprinkled here and there.
Wednesday 26 November 2014
The Greatest Treasure
The greatest treasure,
you could ever discover,
was to enjoy the weather,
all by yourself.
you could ever discover,
was to enjoy the weather,
all by yourself.
Saturday 22 November 2014
Hanafi position on women going to the masjid
source: http://askimam.org/public/question_detail/30679
I've read from several `ulamaa' that it is makruh tahrimi for women to go to the masjid, and that this is the official stance of the Hanafi madhab.
Is this true? If this is true, can you please present some ahadith, athar, or quotes which support this stance?
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
We refer you to the following Hadith:
صحيح مسلم) 2/400 دار ابن رجب
عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّهَا سَمِعَتْ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم تَقُولُ لَوْ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم رَأَى مَا أَحْدَثَ النِّسَاءُ لَمَنَعَهُنَّ الْمَسْجِدَ كَمَا مُنِعَتْ نِسَاءُ بَنِي إِسْرَائِيلَ . قَالَ فَقُلْتُ لِعَمْرَةَ أَنِسَاءُ بَنِي إِسْرَائِيلَ مُنِعْنَ الْمَسْجِدَ قَالَتْ نَعَمْ .
Translation: 'Amra, daughter of Abd al-Rahmin, reported:
I heard 'A'isha, the wife of the Messenger of Allah (ﷺ) said: If the Messenger of Allah (ﷺ) had seen what new things the women have introduced (in their way of life) he would have definitely prevented them from going to the mosque, as the women of BaniIsra'il were prevented. [1]
(Sahih Muslim V.2 Pg.400 Dar ibn Rajab)
And Allah Ta’āla Knows Best
Immad Bin Arshad
Student Darul Iftaa
California, USA
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net
[1] حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ بْنِ قَعْنَبٍ، حَدَّثَنَا سُلَيْمَانُ، - يَعْنِي ابْنَ بِلاَلٍ - عَنْ يَحْيَى، - وَهُوَ ابْنُ سَعِيدٍ - عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّهَا سَمِعَتْ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم تَقُولُ لَوْ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم رَأَى مَا أَحْدَثَ النِّسَاءُ لَمَنَعَهُنَّ الْمَسْجِدَ كَمَا مُنِعَتْ نِسَاءُ بَنِي إِسْرَائِيلَ . قَالَ فَقُلْتُ لِعَمْرَةَ أَنِسَاءُ بَنِي إِسْرَائِيلَ مُنِعْنَ الْمَسْجِدَ قَالَتْ نَعَمْ .
Reference : Sahih Muslim 445 a
In-book reference : Book 4, Hadith 161
صحيح مسلم (1/ 329)
[شرح محمد فؤاد عبد الباقي]
[ ش (أحدث النساء) يعني من الزينة والطيب وحسن الثياب]
I've read from several `ulamaa' that it is makruh tahrimi for women to go to the masjid, and that this is the official stance of the Hanafi madhab.
Is this true? If this is true, can you please present some ahadith, athar, or quotes which support this stance?
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
We refer you to the following Hadith:
صحيح مسلم) 2/400 دار ابن رجب
عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّهَا سَمِعَتْ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم تَقُولُ لَوْ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم رَأَى مَا أَحْدَثَ النِّسَاءُ لَمَنَعَهُنَّ الْمَسْجِدَ كَمَا مُنِعَتْ نِسَاءُ بَنِي إِسْرَائِيلَ . قَالَ فَقُلْتُ لِعَمْرَةَ أَنِسَاءُ بَنِي إِسْرَائِيلَ مُنِعْنَ الْمَسْجِدَ قَالَتْ نَعَمْ .
Translation: 'Amra, daughter of Abd al-Rahmin, reported:
I heard 'A'isha, the wife of the Messenger of Allah (ﷺ) said: If the Messenger of Allah (ﷺ) had seen what new things the women have introduced (in their way of life) he would have definitely prevented them from going to the mosque, as the women of BaniIsra'il were prevented. [1]
(Sahih Muslim V.2 Pg.400 Dar ibn Rajab)
And Allah Ta’āla Knows Best
Immad Bin Arshad
Student Darul Iftaa
California, USA
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net
[1] حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ بْنِ قَعْنَبٍ، حَدَّثَنَا سُلَيْمَانُ، - يَعْنِي ابْنَ بِلاَلٍ - عَنْ يَحْيَى، - وَهُوَ ابْنُ سَعِيدٍ - عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّهَا سَمِعَتْ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم تَقُولُ لَوْ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم رَأَى مَا أَحْدَثَ النِّسَاءُ لَمَنَعَهُنَّ الْمَسْجِدَ كَمَا مُنِعَتْ نِسَاءُ بَنِي إِسْرَائِيلَ . قَالَ فَقُلْتُ لِعَمْرَةَ أَنِسَاءُ بَنِي إِسْرَائِيلَ مُنِعْنَ الْمَسْجِدَ قَالَتْ نَعَمْ .
Reference : Sahih Muslim 445 a
In-book reference : Book 4, Hadith 161
صحيح مسلم (1/ 329)
[شرح محمد فؤاد عبد الباقي]
[ ش (أحدث النساء) يعني من الزينة والطيب وحسن الثياب]
Tablighis
Question
One of my friends sent me the following links an I'm not capable to answer her please go through it and help me for the sake of Allah (swt) as I'm very confused about what is right an what is wrong.
Please reply in detail.
Answer
The noble work of tablīgh slowly and gradually uproots all unislamic activities. No amount of political or economic activism is effective as the noble work of tablīgh. The focus is winning the hearts of people and cultivating in them the love for Allāh Ta`āla, His Rasūl ﷺ and Dīn. Tablīgh has a direct impact on the quality life of an individual.
This article is a must read to understand the inception of Tablīgh and its worldwide impact.
- Mufti Ebrahim Desai
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
After reviewing the two websites provided above, it is obvious that the author of such websites has made it his sole aim to put down the work of Deoband by finding the minutest of details to prove his claim. To assert his ideologies upon his audience, he relates isolated incidents and shows clear signs of bigotry against the `ulamā’ of deoband and a chauvinistic attitude when aligning himself with theahl al-hadīth.
Like many others who side themselves with the ahl al-hadīth, he attempts to label all others who do not conform to his ways as the “people of bid`ah” and “those who have gone astray” with a strong hate of tasawwuf (art of spiritual rectification) and an insular view that each and every single element of Islam revolves only around his personal definition of beliefs (`aqīdah) that he calls “the way of thesalaf sālihīn (pious predecessors).”
Since the websites above contain numerous audio recordings, we believe that it will be best to examine the history of Deoband and the foundation it was built on along with the inception of the Tablīghī Jamā`at so that one may become well-acquainted with the actual intent and purpose of establishing such institutions without becoming caught up in the web of slander flung at such great luminaries who made it their life mission to reform the masses and bring them closer to dīn.
A Glimpse into the History of Deoband[1]
In 1601, an East India Company trade delegation under the leadership of Vasco Da Gama anchored at Bombay harbor in India. They requested assistance from the Indian government and promised to improve trade links between Britain and India while their ultimate goal was to bring India under their control. By 1701, many territories had fallen under British rule.
In 1702, Shāh Waliyullāh (rahimahullāh), who was the first to begin lessons of hadīth in India, was born. When he noticed that influence from the English was increasing in the sub-continent, he devised a method to preserve Islamic teachings. His first move was to translate the Qur’ān into the Persian language. It is important to take note that before Shāh Waliyullāh, the Qur’ān had never been translated into any other language for the past 1200 years.
Soon after, he authored many works that protected the sanctity of Islam and its teachings such as Hujjatullāh al-Bālighah. Through his writings, he educated the masses about the fiscal policies of Islam, the political system of Islam, and the philosophy behind Islamic law.
In 1762, after the demises of his father (Shāh Waliyullāh), Shāh `Abdul Azīz succeeded his father in teaching hadīth and furthered his effort against British rule. After the demise of Shāh `Abdul `Azīz, many came thereafter who fought for freedom by resisting British rule and letting the banner of Islam continue to sway in the face of oppression.
After 1831, when the `ulamā’ realized that the British were becoming more and more fortified in the country, they called up many meetings to find a solution to this problem. In 1856, another meeting of many senior `ulamā’ was held which was attended by great luminaries such as Hājī Imdādullāh, Mawlānā Muhammad Qāsim Nānotwī, and Mawlānā Rashīd Ahmad Gangohī (rahimahumullāh).
By 1857, a great battle for independence took place against the British in northern and central India against the East India Company’s rule. The British government brutally suppressed the opposition and further concocted a plan to eradicate the Qur`an along with any signs of Islam. From 1864 to 1867, the British government firmly resolved to eradicate all the `ulamā’ of India. During these three years, 14,000 `ulamā’ were put to death and by 1867, not a single religious institute remained whereas in 1601 there were thousands of Islamic institutes in Delhi alone. As a result of such aggression, the `ulamā’ were becoming scarce and Islamic knowledge was slowly being wiped out from the Indian subcontinent.
India was losing the Islamic spirit and Islamic knowledge was fading away. The sunnahs of our Prophets (`alayhimus salām) were being replaced by acts of polytheism, innovations, and ignorant customs that had no place in Islam. Those `ulamā’ who remained felt that there was a need to safeguard the sunnah of our Nabī ﷺ and protect the Muslims from losing their Islamic heritage. The only way to do so was to establish an institution for imparting Islamic knowledge and to equip the Muslims with divine knowledge so they may mend their lives according to Islamic teachings.
Soon thereafter, Mawlānā Qāsim Nānotwī (rahimahullāh) saw Rasūlullāh ﷺ in a dream wherein he was instructed to establish an Islamic institute in the village of Deoband. It is also mentioned that Mawlānā Qāsim Nānotwī (rahimahullāh) saw another dream where he was standing on the roof of the ka`bah and water was flowing from his hand and feet, thus reaching the four corners of the world. According to this glad-tiding, on the fifth of Muharram (May 30, 1866), Mawlānā Qāsim Nānotwī (rahimahullāh) laid the foundation of this institution in Deoband, India.
The first teacher to be appointed at this institution was Mullā Mahmūd, and the first student to study under him was Shaykh al-Hind Mahmūd al-Hasan (rahimahumallāh), who was one of the leading figures in the movement for the freedom of India. As they sat for their lessons under a pomegranate tree in the courtyard of the Chattah Masjid, the only thing on their mind was to save the Muslims from losing their Islamic past.
This institution is called Dārul `Ulūm Deoband, and its students are referred to as the `Ulamā’ of Deoband.
Mawlānā Ilyās and the Inception of the Tablīghī Jamā`at[2]
In the region of Mewat located in northwestern India, Mawlānā Muhammad Ilyās (rahimahullāh) noticed a decline in Islamic awareness and a pattern of ignorance spreading through the masses. People had lost their zeal for attaining divine knowledge, and themakātib in the areas were also not sufficient in fulfilling this purpose. Since worldly occupations had distanced the majority of Muslims from Islam, children were being sent to Islamic institutions while the growing youth and adults had already left this path.
A pattern of perpetual decline had struck the ummah, and the general masses were slowly losing their connection to this Dīn. It was then that Mawlānā Ilyās (rahimahullāh) understood that if the common Muslims do not begin practicing their Dīn, all other efforts to bring them towards Islam will remain in vain. From that day, Mawlānā Ilyās (rahimahullāh) frequently visited Mewat and made an effort to connect with the common Muslims there.
In Shawwāl, 1344 AH Mawlānā Ilyās (rahimahullāh) proceeded for Hajj in the company of Mawlānā Khalīl Ahmad Sahāranpūrī (rahimahullāh). Upon reaching Madina, he felt a burning desire to remain in the city of the Prophet ﷺ and felt grief in separating himself from this holy city. It was in this blessed city that Mawlānā Ilyās (rahimahullāh) first felt that great work would be taken from him in the future.
After returning from Hajj, Mawlānā Ilyās (rahimahullāh) began giving da`wat to the people and also asked the common Muslims to join him in teaching the masses about the foundations of Dīn (i.e. Tawhīd, Salāh, etc.). In the town of Nuh[3] a large gathering took place where Mawlānā Ilyās (rahimahullāh) expressed his desire that groups should be formed to give da`wat and make tablīgh of fundamental Islamic teachings. About a month later, a group (jamā`at) was formed and for the next few weeks they would visit different towns and cities giving da`wat to the people rendezvousing each Friday to discuss the plans for the upcoming week. For the next few years, effort was made in the district of Mewat to bring people closer to the Dīn of our Nabī ﷺ.
In 1351 AH, Mawlānā Ilyās (rahimahullāh) set out for Hajj once again and returned to Mewat with an even greater resolve. He formed even more groups and started going out in the path of Allāh for months at a time. During each of these cycles (known as adawrah), he would select certain groups and send them to makegusht (i.e. go door-to-door and make da`wat) in the neighborhood. He also advised all groups to keep themselves busy in reading the Qur’ān, revising general masā’il (rulings) and fadā’il (talks regarding virtues), and narrating stories of the Sahābah (radiyallāhu `anhum). It was an effort to bring the Muslim communities to leave their busy schedules and come out of their houses for seeking Islamic knowledge and imparting it to others to increase Islamic awareness.
Mawlānā Ilyās (rahimahullāh) wished that such groups remain under the supervision of `ulamā’; therefore, he took certain groups and set out to places that were bustling with the akābirs (senior`ulamā) such as Kandhlah and Rāypūr.
After returning to Mewat, Mawlānā Ilyās (rahimahullāh) sketched a map and set out destinations for all the different groups while designating an amīr (leader) to lead each group. Not much time passed until a special gathering (jalsah) was held in Faridabad[4]where 16 jamā`ats gathered from various places. From there they gathered in the Jāmi` Masjid in New Delhi and dispersed to different places for tablīgh.
During this time, the number of jamā`ats in Mewat increased and more and more people were encouraged to join this effort. Mawlānā Ilyās (rahimahullāh) focused on establishing a resolve in these groups to leave their worldly affairs and give time for tablīgh. He wished for them to realize that if they are in the path of Allāh Ta`ālā then Allāh Himself will take care of their homely affairs.
After exerting much effort, the district of Mewat began to change and light of Dīn was emanating from even the common Muslims living in the area. Islamic awareness was established and a concern for the hereafter was ignited within the hearts of many Muslims. The environment of Mewat was beginning to take a new form. The Islamic dress was becoming prevalent, the Sunnah of the beard was becoming more common, the drunkards and gamblers were leaving their sins behind them, and the pure light of Islam was shining through Mewat. When luminaries such as Mawlānā Ashraf Ali Thanwī (rahimahullāh) saw the fruits of this effort, they were also compelled to express their satisfaction at the work of the Tablīghī Jamā`at.
Mawlānā Ilyās (rahimahullāh) believed that until the people of a certain area will not make a personal effort to bring others closer to Islam, then such an area will slowly see the light of Islam fade away. He felt that even the common man should know the fundamentals of his Dīn for there were many who did not even know how to recite the Qur’ān or pray correctly (as is the situation throughout many parts of the world even today). He believed that the only way for them to bring an awareness of Islam in the hearts of people was to call them out of their homes and have them learn their fundamentals while giving da`wat to others in the path of Allāh Ta`ālā. Mawlānā Ilyās (rahimahullāh) stated in one of his letters:
If you do not prepare yourself for spending four-four months traveling in each city (and giving da`wat to the people of that area), then until that time comes the people of that area will never have the true taste of Dīn and Īmān.
In 1357 AH, Mawlānā Ilyās (rahimahullāh) expanded his effort and traveled to the holy cities of Makkah and Medina. There, he met with the governors of the areas so he could seek their permission in starting tablīgh in Hejaz. After hearing his plea, they showed great delight at the work of Mawlānā Ilyās (rahimahullāh) and commended the Tablīghī Jamā`at and their efforts. Thus, the spirit of tablīgh was also ignited in the holy land of Hejaz.
In 1362 AH (1943 CE), the effort was expanded to the city of Lucknow[5]. Their schedule was such that after the Asr prayer ajamā`at would leave the Dārul `Ulūm and after Maghrib they would make gusht in the surrounding areas. After Isha there would be lectures and dialogues regarding the principles of tablīgh after which each jamā`at would return to their resting areas. After the Fajr prayer, there would be a session of ta`līm followed by sessions for fixing one’s recitation of the Qur’ān (according to the rules oftajwīd) and discussing necessary rulings pertaining to day-to-day occurrences.
Soon thereafter, Mawlānā Ilyās (rahimahullāh) returned to Mewat and the effort of the Tablighī Jamā`at began to spread far and wide. The fruits of this effort were such that those who had led a life of sin, never prayed a day in their lives, and never knew a single verse of the Qur’ān were now enveloped in the sunnah from head-to-toe.
It is clear from above that the Tablīghī Jamā`at’s main focus is to bring the common man from darkness to light and enlighten him with at least the most basic teachings of Islam. While many of us may impart our knowledge through lectures at home and via the internet, we can never contend with the efforts of tablīgh. How often do we see that due to the efforts of the Tablīghī Jamā`at, cities and villages that were once unable to find even an Imam to lead them in prayer are now filled with people who are teaching others how to recite the Qur’ān. How often do we hear stories of great scholars who had lived a life of darkness but through the efforts of the Tablīghī Jamā`at they are now enlightening youngsters and adults with the light of Īmān.
It goes without saying that Mawlānā Ilyās (rahimahullāh) and hisTablīghī Jamā`at were also a part of the legacy of Deoband. The concern (fikr) he showed in the district of Mewat has now become an effort carried out by thousands of Muslims throughout the Muslim world.
This great institution of Deoband played a cardinal role in preserving the culture, tradition, and honor of Islam in the Indian subcontinent. If it was not for their efforts, millions of Muslims today would be left in the darkness sulking in worldly affairs without a sign of Dīn in their life.
As such, we request that one considers the following points before criticizing the works of such great people:
1) The efforts of Deoband (whether in the form of institutions or theTablīghī Jamā`at) have been widely accepted in each corner of the world. This shows us that such a noble effort must be backed by the help of Allāh Ta`ālā as well.
2) The `Ulamā of Deoband are academically linked right up to the Messenger of Allāh ﷺ through a consistent chain going through luminaries such as Shāh Waliyullāh, Hafiz ibn Hajar Al-`Asqalānī, `Allāmah Suyūtī, Khatīb Baghdādī, Imam Bukhārī, and Imam Muslim (rahimahumullāh).
3) The `Ulamā of Deoband are spiritually linked to the Messenger of Allāh ﷺ as well through luminaries such as Hājī Imdādullāh, Khwājah Mu`īn al-Dīn Chishtī, Hasan Basrī (rahimahumullāh), and `Alī (radiyallāhu `anh).
The author makes it a point to malign the efforts of Deoband by pointing out individual and isolated incidents while acceptance in the eyes of Allāh Ta`ālā is clearly seen through the achievements of Deoband in the world today.
For detailed answers to objections posed against Deoband and theTablīghī Jamā`at, you may refer to the following works:
This article is a must read to understand the inception of Tablīgh and its worldwide impact.
- Mufti Ebrahim Desai
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
After reviewing the two websites provided above, it is obvious that the author of such websites has made it his sole aim to put down the work of Deoband by finding the minutest of details to prove his claim. To assert his ideologies upon his audience, he relates isolated incidents and shows clear signs of bigotry against the `ulamā’ of deoband and a chauvinistic attitude when aligning himself with theahl al-hadīth.
Like many others who side themselves with the ahl al-hadīth, he attempts to label all others who do not conform to his ways as the “people of bid`ah” and “those who have gone astray” with a strong hate of tasawwuf (art of spiritual rectification) and an insular view that each and every single element of Islam revolves only around his personal definition of beliefs (`aqīdah) that he calls “the way of thesalaf sālihīn (pious predecessors).”
Since the websites above contain numerous audio recordings, we believe that it will be best to examine the history of Deoband and the foundation it was built on along with the inception of the Tablīghī Jamā`at so that one may become well-acquainted with the actual intent and purpose of establishing such institutions without becoming caught up in the web of slander flung at such great luminaries who made it their life mission to reform the masses and bring them closer to dīn.
A Glimpse into the History of Deoband[1]
In 1601, an East India Company trade delegation under the leadership of Vasco Da Gama anchored at Bombay harbor in India. They requested assistance from the Indian government and promised to improve trade links between Britain and India while their ultimate goal was to bring India under their control. By 1701, many territories had fallen under British rule.
In 1702, Shāh Waliyullāh (rahimahullāh), who was the first to begin lessons of hadīth in India, was born. When he noticed that influence from the English was increasing in the sub-continent, he devised a method to preserve Islamic teachings. His first move was to translate the Qur’ān into the Persian language. It is important to take note that before Shāh Waliyullāh, the Qur’ān had never been translated into any other language for the past 1200 years.
Soon after, he authored many works that protected the sanctity of Islam and its teachings such as Hujjatullāh al-Bālighah. Through his writings, he educated the masses about the fiscal policies of Islam, the political system of Islam, and the philosophy behind Islamic law.
In 1762, after the demises of his father (Shāh Waliyullāh), Shāh `Abdul Azīz succeeded his father in teaching hadīth and furthered his effort against British rule. After the demise of Shāh `Abdul `Azīz, many came thereafter who fought for freedom by resisting British rule and letting the banner of Islam continue to sway in the face of oppression.
After 1831, when the `ulamā’ realized that the British were becoming more and more fortified in the country, they called up many meetings to find a solution to this problem. In 1856, another meeting of many senior `ulamā’ was held which was attended by great luminaries such as Hājī Imdādullāh, Mawlānā Muhammad Qāsim Nānotwī, and Mawlānā Rashīd Ahmad Gangohī (rahimahumullāh).
By 1857, a great battle for independence took place against the British in northern and central India against the East India Company’s rule. The British government brutally suppressed the opposition and further concocted a plan to eradicate the Qur`an along with any signs of Islam. From 1864 to 1867, the British government firmly resolved to eradicate all the `ulamā’ of India. During these three years, 14,000 `ulamā’ were put to death and by 1867, not a single religious institute remained whereas in 1601 there were thousands of Islamic institutes in Delhi alone. As a result of such aggression, the `ulamā’ were becoming scarce and Islamic knowledge was slowly being wiped out from the Indian subcontinent.
India was losing the Islamic spirit and Islamic knowledge was fading away. The sunnahs of our Prophets (`alayhimus salām) were being replaced by acts of polytheism, innovations, and ignorant customs that had no place in Islam. Those `ulamā’ who remained felt that there was a need to safeguard the sunnah of our Nabī ﷺ and protect the Muslims from losing their Islamic heritage. The only way to do so was to establish an institution for imparting Islamic knowledge and to equip the Muslims with divine knowledge so they may mend their lives according to Islamic teachings.
Soon thereafter, Mawlānā Qāsim Nānotwī (rahimahullāh) saw Rasūlullāh ﷺ in a dream wherein he was instructed to establish an Islamic institute in the village of Deoband. It is also mentioned that Mawlānā Qāsim Nānotwī (rahimahullāh) saw another dream where he was standing on the roof of the ka`bah and water was flowing from his hand and feet, thus reaching the four corners of the world. According to this glad-tiding, on the fifth of Muharram (May 30, 1866), Mawlānā Qāsim Nānotwī (rahimahullāh) laid the foundation of this institution in Deoband, India.
The first teacher to be appointed at this institution was Mullā Mahmūd, and the first student to study under him was Shaykh al-Hind Mahmūd al-Hasan (rahimahumallāh), who was one of the leading figures in the movement for the freedom of India. As they sat for their lessons under a pomegranate tree in the courtyard of the Chattah Masjid, the only thing on their mind was to save the Muslims from losing their Islamic past.
This institution is called Dārul `Ulūm Deoband, and its students are referred to as the `Ulamā’ of Deoband.
Mawlānā Ilyās and the Inception of the Tablīghī Jamā`at[2]
In the region of Mewat located in northwestern India, Mawlānā Muhammad Ilyās (rahimahullāh) noticed a decline in Islamic awareness and a pattern of ignorance spreading through the masses. People had lost their zeal for attaining divine knowledge, and themakātib in the areas were also not sufficient in fulfilling this purpose. Since worldly occupations had distanced the majority of Muslims from Islam, children were being sent to Islamic institutions while the growing youth and adults had already left this path.
A pattern of perpetual decline had struck the ummah, and the general masses were slowly losing their connection to this Dīn. It was then that Mawlānā Ilyās (rahimahullāh) understood that if the common Muslims do not begin practicing their Dīn, all other efforts to bring them towards Islam will remain in vain. From that day, Mawlānā Ilyās (rahimahullāh) frequently visited Mewat and made an effort to connect with the common Muslims there.
In Shawwāl, 1344 AH Mawlānā Ilyās (rahimahullāh) proceeded for Hajj in the company of Mawlānā Khalīl Ahmad Sahāranpūrī (rahimahullāh). Upon reaching Madina, he felt a burning desire to remain in the city of the Prophet ﷺ and felt grief in separating himself from this holy city. It was in this blessed city that Mawlānā Ilyās (rahimahullāh) first felt that great work would be taken from him in the future.
After returning from Hajj, Mawlānā Ilyās (rahimahullāh) began giving da`wat to the people and also asked the common Muslims to join him in teaching the masses about the foundations of Dīn (i.e. Tawhīd, Salāh, etc.). In the town of Nuh[3] a large gathering took place where Mawlānā Ilyās (rahimahullāh) expressed his desire that groups should be formed to give da`wat and make tablīgh of fundamental Islamic teachings. About a month later, a group (jamā`at) was formed and for the next few weeks they would visit different towns and cities giving da`wat to the people rendezvousing each Friday to discuss the plans for the upcoming week. For the next few years, effort was made in the district of Mewat to bring people closer to the Dīn of our Nabī ﷺ.
In 1351 AH, Mawlānā Ilyās (rahimahullāh) set out for Hajj once again and returned to Mewat with an even greater resolve. He formed even more groups and started going out in the path of Allāh for months at a time. During each of these cycles (known as adawrah), he would select certain groups and send them to makegusht (i.e. go door-to-door and make da`wat) in the neighborhood. He also advised all groups to keep themselves busy in reading the Qur’ān, revising general masā’il (rulings) and fadā’il (talks regarding virtues), and narrating stories of the Sahābah (radiyallāhu `anhum). It was an effort to bring the Muslim communities to leave their busy schedules and come out of their houses for seeking Islamic knowledge and imparting it to others to increase Islamic awareness.
Mawlānā Ilyās (rahimahullāh) wished that such groups remain under the supervision of `ulamā’; therefore, he took certain groups and set out to places that were bustling with the akābirs (senior`ulamā) such as Kandhlah and Rāypūr.
After returning to Mewat, Mawlānā Ilyās (rahimahullāh) sketched a map and set out destinations for all the different groups while designating an amīr (leader) to lead each group. Not much time passed until a special gathering (jalsah) was held in Faridabad[4]where 16 jamā`ats gathered from various places. From there they gathered in the Jāmi` Masjid in New Delhi and dispersed to different places for tablīgh.
During this time, the number of jamā`ats in Mewat increased and more and more people were encouraged to join this effort. Mawlānā Ilyās (rahimahullāh) focused on establishing a resolve in these groups to leave their worldly affairs and give time for tablīgh. He wished for them to realize that if they are in the path of Allāh Ta`ālā then Allāh Himself will take care of their homely affairs.
After exerting much effort, the district of Mewat began to change and light of Dīn was emanating from even the common Muslims living in the area. Islamic awareness was established and a concern for the hereafter was ignited within the hearts of many Muslims. The environment of Mewat was beginning to take a new form. The Islamic dress was becoming prevalent, the Sunnah of the beard was becoming more common, the drunkards and gamblers were leaving their sins behind them, and the pure light of Islam was shining through Mewat. When luminaries such as Mawlānā Ashraf Ali Thanwī (rahimahullāh) saw the fruits of this effort, they were also compelled to express their satisfaction at the work of the Tablīghī Jamā`at.
Mawlānā Ilyās (rahimahullāh) believed that until the people of a certain area will not make a personal effort to bring others closer to Islam, then such an area will slowly see the light of Islam fade away. He felt that even the common man should know the fundamentals of his Dīn for there were many who did not even know how to recite the Qur’ān or pray correctly (as is the situation throughout many parts of the world even today). He believed that the only way for them to bring an awareness of Islam in the hearts of people was to call them out of their homes and have them learn their fundamentals while giving da`wat to others in the path of Allāh Ta`ālā. Mawlānā Ilyās (rahimahullāh) stated in one of his letters:
If you do not prepare yourself for spending four-four months traveling in each city (and giving da`wat to the people of that area), then until that time comes the people of that area will never have the true taste of Dīn and Īmān.
In 1357 AH, Mawlānā Ilyās (rahimahullāh) expanded his effort and traveled to the holy cities of Makkah and Medina. There, he met with the governors of the areas so he could seek their permission in starting tablīgh in Hejaz. After hearing his plea, they showed great delight at the work of Mawlānā Ilyās (rahimahullāh) and commended the Tablīghī Jamā`at and their efforts. Thus, the spirit of tablīgh was also ignited in the holy land of Hejaz.
In 1362 AH (1943 CE), the effort was expanded to the city of Lucknow[5]. Their schedule was such that after the Asr prayer ajamā`at would leave the Dārul `Ulūm and after Maghrib they would make gusht in the surrounding areas. After Isha there would be lectures and dialogues regarding the principles of tablīgh after which each jamā`at would return to their resting areas. After the Fajr prayer, there would be a session of ta`līm followed by sessions for fixing one’s recitation of the Qur’ān (according to the rules oftajwīd) and discussing necessary rulings pertaining to day-to-day occurrences.
Soon thereafter, Mawlānā Ilyās (rahimahullāh) returned to Mewat and the effort of the Tablighī Jamā`at began to spread far and wide. The fruits of this effort were such that those who had led a life of sin, never prayed a day in their lives, and never knew a single verse of the Qur’ān were now enveloped in the sunnah from head-to-toe.
It is clear from above that the Tablīghī Jamā`at’s main focus is to bring the common man from darkness to light and enlighten him with at least the most basic teachings of Islam. While many of us may impart our knowledge through lectures at home and via the internet, we can never contend with the efforts of tablīgh. How often do we see that due to the efforts of the Tablīghī Jamā`at, cities and villages that were once unable to find even an Imam to lead them in prayer are now filled with people who are teaching others how to recite the Qur’ān. How often do we hear stories of great scholars who had lived a life of darkness but through the efforts of the Tablīghī Jamā`at they are now enlightening youngsters and adults with the light of Īmān.
It goes without saying that Mawlānā Ilyās (rahimahullāh) and hisTablīghī Jamā`at were also a part of the legacy of Deoband. The concern (fikr) he showed in the district of Mewat has now become an effort carried out by thousands of Muslims throughout the Muslim world.
This great institution of Deoband played a cardinal role in preserving the culture, tradition, and honor of Islam in the Indian subcontinent. If it was not for their efforts, millions of Muslims today would be left in the darkness sulking in worldly affairs without a sign of Dīn in their life.
As such, we request that one considers the following points before criticizing the works of such great people:
1) The efforts of Deoband (whether in the form of institutions or theTablīghī Jamā`at) have been widely accepted in each corner of the world. This shows us that such a noble effort must be backed by the help of Allāh Ta`ālā as well.
2) The `Ulamā of Deoband are academically linked right up to the Messenger of Allāh ﷺ through a consistent chain going through luminaries such as Shāh Waliyullāh, Hafiz ibn Hajar Al-`Asqalānī, `Allāmah Suyūtī, Khatīb Baghdādī, Imam Bukhārī, and Imam Muslim (rahimahumullāh).
3) The `Ulamā of Deoband are spiritually linked to the Messenger of Allāh ﷺ as well through luminaries such as Hājī Imdādullāh, Khwājah Mu`īn al-Dīn Chishtī, Hasan Basrī (rahimahumullāh), and `Alī (radiyallāhu `anh).
The author makes it a point to malign the efforts of Deoband by pointing out individual and isolated incidents while acceptance in the eyes of Allāh Ta`ālā is clearly seen through the achievements of Deoband in the world today.
For detailed answers to objections posed against Deoband and theTablīghī Jamā`at, you may refer to the following works:
And Allah Ta’āla Knows Best
Bilal Mohammad
Student Darul Iftaa New Jersey, USA
Checked and Approved by,
Mufti Ebrahim Desai.
Mufti Ebrahim Desai.
[1] The following has been summarized from the book “The Ulama of Deoband – Their Majestic Past” (Madrasah Arabia Islamia, 2006) and “Tārīkh Dārul `Ulūm Deoband” (Dārul Ishā`at).
[2] The following has been summarized from the book “Mawlānā Ilyās Aur Unki Dīnī Da`wat” (Maktabah Mahmudiyyah).
[3] Nuh is the district headquarters of the Mewat district in the Indian state of Haryana. It lies on the Delhi-Alwar highway and is about 45 kilometres from Gurgaon.
[“Nuh (city)”, Wikipedia, accessed on November 15, 2014]
[4] Faridabad is the largest city in the north Indian state of Haryana, in Faridabad district. It is a leading industrial center and situated in the National Capital Region near the Indian capital New Delhi.
[“Faridabad”, Wikipedia, accessed on November 15, 2014]
[5] Lucknow is the capital city of the state of Uttar Pradesh, India. A major metropolitan city of India, Lucknow is the administrative headquarters of the eponymous District and Division.
[“Lucknow”, Wikipedia, accessed on November 15, 2014]
Staying Away from Futile Activities
Salam,
Didn't start listening to it with the intention of sharing, so didn't take notes, or transcribed.
So just sharing the link here:
Makes me think what kind of life I am living.
May Allah guide us all!
Saadi
Monday 17 November 2014
How to keep yourself motivated
This article is was originally found here:
http://www.theeffectiveengineer.com/blog/frame-your-goal-to-increase-motivation
In 2009, Dr. Heidi Grant Halvorson made a surprising discovery in the science of motivation. She conducted a series of studies where she asked participants to solve a set of puzzles and problems. In one group — the “be-good” group — participants were told that their score reflected their “conceptual and analytical abilities.” They should try to solve as many problems as possible and aim for a high score to demonstrate how good they were. In another group — the “get-better” group — participants were told that each problem was a “training tool” and that they ought to “take advantage of this valuable learning opportunity” to improve their problem-solving skills. [1]
For some participants in each group, Halvorson also increased the difficulty level by introducing a few challenges. She interrupted participants to use up some of their allotted time. She threw in extra, unsolvable problems to frustrate them, without telling participants that the problems were unsolvable.
What surprised Halvorson was how the two groups dealt with the challenges. The ones in the “get-better” group remained unfazed and solved as many as problems in the challenging conditions as the easy ones. They stayed motivated and kept trying to learn. The ones in the “be-good” group, however, were so demoralized when they faced the challenges and obstacles that they solved substantially fewer problems than those who didn’t have to face them.
And those differences happened just because of how the initial goal was framed.
Your objective for a given problem can often be framed in either way:
Are you studying for tests to learn and to grow or to demonstrate your intelligence?
Are you spending years on a PhD to innovate in your research area or to because you think it’ll be a good stepping stone for your career?
Are you training for a 10K race to improve your own time or to beat the competition?
Are you working on side projects and brushing up your coding skills to become a better software engineer or to simply get a better-paying job?
The actions you perform to accomplish a mastery goal or a performance goal might be the same, but your motivation and your mindset will be quite different. When you’re focused on improving your own skills, rather than on demonstrating them, you’re less likely to get discouraged by obstacles, time pressure, or other unexpected challenges. You’ll believe that you can still improve and do better next time. You’ll have a growth mindset.
That’s not to say performance goals don’t have their place. Professor Dan Ariely conducted a series of experiments at MIT, the University of Chicago, and in rural Madurai, India. Subjects were asked to participate in a number of games and offered either a small, moderate, or large financial incentive for performing well on each particular game — a clear example of performance goals in action. For memory games, creativity games, or motor skill games, those offered a large financial incentive actually performed worse than those offered smaller ones. The only task where participants actually performed better when offered a large financial incentive was when they were performing the mechanical task of alternating keypresses on a keyboard as quickly as possible. [2]
Daniel Pink reinforces this idea in his book Drive, explaining that when there is a clear goal and when the problem can be solved by brute force, performance-based goals — especially those incentivized by a reward — work extremely well. It’s when the problems require some ingenuity or some mental effort, that performance-based goals and rewards start to backfire and reduce performance. [3]
You’re better off setting a performance goal when you can brute force through the problem, particularly if there’s a reward at stake. For example, performance goals work well if you’re:
Triaging through a long bug or feature list.
Responding to a long backlog of personal emails or customer support emails.
Finishing a laundry list of chores around the apartment.
Mechanically grinding through any number of mindless tasks.
It can be helpful for each of these short-term tasks, where there isn’t much opportunity to master a new skill, to instead tie a reward to the completion of the task. If you get everything done, then you’ll treat yourself (or your team) to something nice. The performance incentive can help you get things done faster.
But for our long-term goals, we’ll stay much more motivated in the long run if we adopt a mindset where we’re aiming to master our skills rather than to hit a performance goal. For example,
Rather than focusing on getting promoted to a staff engineering position at your company, focus on improving your engineering skills and your ability to create meaningful impact.
Rather than training to win at some sport — whether it’s running, a tennis match, ultimate frisbee, etc. — train to become a better player or athlete.
Rather than joining at a startup to get rich, join because you’re passionate about the problem space and excited to learn from the journey.
You’ll notice that long-term goals framed in terms of performance tend to rely on external factors outside of your control (whether your manager promotes you, whether you’re better than your opponent, or whether your startup succeeds). When you let environmental circumstances play such a large role in your success, it’s much harder to stay motivated when you encounter obstacles, just like the puzzle-solving participants in Halvorson’s experiments. If you instead focus on your own learning and on getting better, you’re much more likely to overcome pain points and actually succeed.
Notes:
Heidi Grant Halvorson, Succeed: How We Can Reach Our Goals, p64-68.
Dan Ariely, et. al., “Large Stakes and Big Mistakes”, https://www.bostonfed.org/econom....
Daniel Pink, Drive: The Surprising Truth About What Motivates Us, p60.
http://www.theeffectiveengineer.com/blog/frame-your-goal-to-increase-motivation
In 2009, Dr. Heidi Grant Halvorson made a surprising discovery in the science of motivation. She conducted a series of studies where she asked participants to solve a set of puzzles and problems. In one group — the “be-good” group — participants were told that their score reflected their “conceptual and analytical abilities.” They should try to solve as many problems as possible and aim for a high score to demonstrate how good they were. In another group — the “get-better” group — participants were told that each problem was a “training tool” and that they ought to “take advantage of this valuable learning opportunity” to improve their problem-solving skills. [1]
For some participants in each group, Halvorson also increased the difficulty level by introducing a few challenges. She interrupted participants to use up some of their allotted time. She threw in extra, unsolvable problems to frustrate them, without telling participants that the problems were unsolvable.
What surprised Halvorson was how the two groups dealt with the challenges. The ones in the “get-better” group remained unfazed and solved as many as problems in the challenging conditions as the easy ones. They stayed motivated and kept trying to learn. The ones in the “be-good” group, however, were so demoralized when they faced the challenges and obstacles that they solved substantially fewer problems than those who didn’t have to face them.
And those differences happened just because of how the initial goal was framed.
Define Mastery Goals, Not Performance Ones, For Difficult Problems
Halvorson’s experiments illustrate the difference between a mastery goal, where you aim to learn and get better at some skill, and a performance goal, where you aim to be good, either to demonstrate you’re talented or to outperform other people.Your objective for a given problem can often be framed in either way:
Are you studying for tests to learn and to grow or to demonstrate your intelligence?
Are you spending years on a PhD to innovate in your research area or to because you think it’ll be a good stepping stone for your career?
Are you training for a 10K race to improve your own time or to beat the competition?
Are you working on side projects and brushing up your coding skills to become a better software engineer or to simply get a better-paying job?
The actions you perform to accomplish a mastery goal or a performance goal might be the same, but your motivation and your mindset will be quite different. When you’re focused on improving your own skills, rather than on demonstrating them, you’re less likely to get discouraged by obstacles, time pressure, or other unexpected challenges. You’ll believe that you can still improve and do better next time. You’ll have a growth mindset.
That’s not to say performance goals don’t have their place. Professor Dan Ariely conducted a series of experiments at MIT, the University of Chicago, and in rural Madurai, India. Subjects were asked to participate in a number of games and offered either a small, moderate, or large financial incentive for performing well on each particular game — a clear example of performance goals in action. For memory games, creativity games, or motor skill games, those offered a large financial incentive actually performed worse than those offered smaller ones. The only task where participants actually performed better when offered a large financial incentive was when they were performing the mechanical task of alternating keypresses on a keyboard as quickly as possible. [2]
Daniel Pink reinforces this idea in his book Drive, explaining that when there is a clear goal and when the problem can be solved by brute force, performance-based goals — especially those incentivized by a reward — work extremely well. It’s when the problems require some ingenuity or some mental effort, that performance-based goals and rewards start to backfire and reduce performance. [3]
Making This Research Useful
Set the right type of goal for the task at hand to get better results.You’re better off setting a performance goal when you can brute force through the problem, particularly if there’s a reward at stake. For example, performance goals work well if you’re:
Triaging through a long bug or feature list.
Responding to a long backlog of personal emails or customer support emails.
Finishing a laundry list of chores around the apartment.
Mechanically grinding through any number of mindless tasks.
It can be helpful for each of these short-term tasks, where there isn’t much opportunity to master a new skill, to instead tie a reward to the completion of the task. If you get everything done, then you’ll treat yourself (or your team) to something nice. The performance incentive can help you get things done faster.
But for our long-term goals, we’ll stay much more motivated in the long run if we adopt a mindset where we’re aiming to master our skills rather than to hit a performance goal. For example,
Rather than focusing on getting promoted to a staff engineering position at your company, focus on improving your engineering skills and your ability to create meaningful impact.
Rather than training to win at some sport — whether it’s running, a tennis match, ultimate frisbee, etc. — train to become a better player or athlete.
Rather than joining at a startup to get rich, join because you’re passionate about the problem space and excited to learn from the journey.
You’ll notice that long-term goals framed in terms of performance tend to rely on external factors outside of your control (whether your manager promotes you, whether you’re better than your opponent, or whether your startup succeeds). When you let environmental circumstances play such a large role in your success, it’s much harder to stay motivated when you encounter obstacles, just like the puzzle-solving participants in Halvorson’s experiments. If you instead focus on your own learning and on getting better, you’re much more likely to overcome pain points and actually succeed.
Notes:
Heidi Grant Halvorson, Succeed: How We Can Reach Our Goals, p64-68.
Dan Ariely, et. al., “Large Stakes and Big Mistakes”, https://www.bostonfed.org/econom....
Daniel Pink, Drive: The Surprising Truth About What Motivates Us, p60.
Paralysis by Analysis
source: https://hbr.org/2013/11/stop-worrying-about-making-the-right-decision/
So while I support using available data to rank our options in some rough sense, ultimately we’re best served by avoiding paralysis-by-analysis and moving foward by:
- Paying close attention to the feelings and emotions that accompany the decision we’re facing,
- Assessing how motivated we are to work toward the success of any given option, and
- Recognizing that no matter what option we choose, our efforts to support its success will be more important than the initial guesswork that led to our choice.
Thursday 13 November 2014
Things to do after waking up
- Pray and Meditate
- Revise High Impact Tasks
- Read
- Exercise Shared from Google Keep