Question Summary:
Why does Tabligh Jamat give preference to reformation of Muslims over Dawah to non-Muslims? Question Detail:
Why do Tablighi Jamat not give daw’ah non-Muslims or why doesn't the elders of Tabligh put plans in place to invite non-Muslims to enterprises where they can education, and inform them about our deen? I hear two objections from saathis which make little to no sense (for me): - We need to make ourselves and other Muslims better before we can go to non-Muslims otherwise they'll rebel - Muslims all over the world are far away from the deen, so this is our priority This really confuses me.
All the Prophets who came from the time of Nuh (AS) did so by teaching their respective nations the oneness of Allah (tawheed), and to refrain from shirk. Many persisted, and ended up destroyed for us as the final Ummah to reflect upon. There are a plethora of verses in the Qur'an which, confirm the Prophet's (AS), and our Prophet's (SAW) mission was Tawheed. Are there not many people in the world today who’re either engaging in shirk?
When the TB saathis say we're fulfilling the Sunnah of the Prophet (SAW), and the Sahabas (RA) left the Makkah/Madinah for this work of daw'ah - are these statements not a little accurate? No doubt giving da'wah to existing Muslims is equally important otherwise the Sahabas would not have turned out to the best of the best, however, the rest of the Ummah do they not have as much right to hear the truth? Are they also not the Ummatis of the Prophet (SAW)?
If someone dies without Imam then they're destined to eternal damnation where as a Muslim no matter how sinful they are will eventually enter Paradise, Insh'Allah. There are other Muslims/movements out there who don't advocate such notions, and follow the verse where the Allah encourages to come to common terms with the Ahlul-Kitab, and therefore these movements have tasted success. Although, TB/Deoband Ulema may disagree with these da'ees/scholar's views on certain matters (fiqh/aqeedah) etc, but if they're getting people to enter the fold of Islam then surely that's something to be appreciated, valued, and envied as an Ummah? When I ask saathis such questions they side-walk the question, and ask me to stop creating fitna. I asked one senior saathi if the Prophet (SAW) was alive today would he not knock on the doors of the non-Muslims or approach of them like he confronted the leaders of the Qur'aish since they're always making references to that in the adabeh-gasht?
However, all I get is confused faces. Please not, I am not by any means undermining the effort of this movement as I'm a part of it myself on a small scale, and many non-Muslims have accepted Islam via this movement. I'm well aware of this, but in many western countries Muslims it is well documented in legitimate sources that Islam is the fastest growing religion, and one wonders is it MAINLY because of the efforts of TB? Certainly to a degree, but the crust of that percentage are those who really interact with the non-Muslims.
My questions are: - This restriction of only reaching out to Muslims only is the view of certain TB groups or the elders? - Where is the evidence for this clause? Is it from the Qur'an, Sunnah or ijtehad of the Deoband Ulema? - What is the motive behind this restriction?
Answer :
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
We have stated in previous fatwas regarding the tabligh jamat that:
→ We need to complement all the efforts of deen.
→ The work of the Tablighi Jamat is not the only form of da'wah.
Likewise inviting non-Muslims to Islam is not the only form of da'wah. One cannot blame a person or organization because they cannot cover and contribute to every single aspect of da'wah.
One person or organization might engage and give da'wah through publications of books and articles, while another through teaching, another through social and welfare activities, another through inviting non-Muslims to Islam, another through visiting Muslims like the Tabligh Jamat and so on. All these are efforts that complement one another and are needed.
For example, our Darul Iftaa does not say to those engaged in other forms of da'wah besides ifta: Rasulullah (salallahu alayhi wa sallam) gave fatwas so why are they also not writing fatwas or doing research on contemporary fiqh issues or becoming Muftis?
Look at another example: Hassaan bin Thabit (may Allah be pleased with him) the poet of Rasulullah (salallahu alayhi wa sallam). He responded on his' (salallahu alayhi wa sallam) behalf to the Quraysh (what can be considered as the media of those days). This was how he aided the efforts of da'wah - by praising Rasulullah (salallahu alayhi wa sallam) and Islam. Did the Prophet (salallahu alayhi wa sallam) ask Hassaan bin Thabit (may Allah be pleased with him) why was he not involved in other aspects of da'wah? [i]
Today the number of Muslims involved in all the various efforts of da'wah (teaching, preaching, writing, social welfare, etc.) is very small compared to the overall Muslim population. The need of the moment, then, is to encourage those Muslims who are not involved (in any accepted da'wah effort) to get involved, rather than ask about one who is already involved: “Why is he not active in this effort and that effort also?”
With the above being said, it should be noted that the efforts of Tabligh being focused on reforming Muslims first and giving priority to their reform over da'wah to non-Muslims is correct in light of Quranic principles. The proof of that is in Surah 'Abasa.
In Surah 'Abasa we see that Rasulullah (salallahu alayhi wa sallam) faced two different situations at the same time. On one hand he was giving da'wah to leaders of the Quraysh with the hope that they would accept Islam while on the other hand a blind Companion, Abdullah ibn Umm Maktum (may Allah be pleased with him) - who had embraced Islam quite early - came asking Rasulullah (salallahu alayhi wa sallam) to teach him a verse of the Quran.
Rasulullah (salallahu alayhi wa sallam) thought it best to defer the companion's request to teach him and turned aside from him. The reason was that this companion had interrupted an ongoing conversation (going against the norms of etiquette) and he also visited Rasulullah (salallahu alayhi wa sallam) frequently, while the opportunity to give da'wah to leaders of the Quraysh did not arise frequently.
Once the gathering was finished, the verses of Surah 'Abasa were revealed to give directions to Rasulullah (salallahu alayhi wa sallam) for the future to give priority to a Muslim's reformation over da'wah to non-Muslims:
“The Prophet frowned and turned away. Because there came to him the blind man (i.e. 'Abdullah bin Umm Maktum, who came to Rasulullah (salallahu alayhi wa sallam) while he was preaching to the Quraysh chiefs). But what could tell you that per chance he might become pure (from sins)? Or be reminded and the remembrance would benefit him? As for he who thinks himself without need. To him you give attention. And not upon you [is any blame] if he will not be purified. But as for he who came to you striving [for knowledge. While he fears [ Allah ]. From him you are distracted.” [Surah 'Abasa, 80 : 1-10]
The principle as laid down in Surah 'Abasa then make it clear that the reform and education of a Muslim takes priority over getting non-Muslims to embrace the faith otherwise there would have been no need to tell Rasulullah (salallahu alayhi wa sallam) to do differently than what he (salallahu alayhi wa sallam) had done.
This is because a doubtful matter (reversion of a non-Muslim to Islam) will not be preferred over certainty (a believer getting at the very least, the benefit of Divine remembrance) by listening to beneficial advice or learning knowledge. [ii]
Sohail ibn Arif,
Assistant Mufti, Darul Iftaa
Chicago, USA
Checked and Approved by,
Mufti Ebrahim Desai.
اهجوا قريشا فإنه أشد عليها من رشق بالنبل) هو بفتح الراء وهو الرمي بها وأما الرشق بالكسر فهو اسم للنبل) [i]
التي ترمى دفعة واحدة...وأما أمره صلى الله عليه وسلم بهجائهم وطلبه ذلك من أصحابه واحدا بعد واحد ولم يرض قول الأول والثاني حتى أمر حسان فالمقصود منه النكاية في الكفار...وكان هذا الهجو أشد عليهم من رشق النبل فكان مندوبا لذلك مع ما فيه من كف أذاهم وبيان نقصهم والانتصار بهجائهم المسلمين
شرح النووي على مسلم، ١٦/ ٤٨
معارف القران، ٨/ ٦٧٤ مكتبة معارف القران كراتشي [ii]
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