Mohd. Yusuf Sahib : A blueprint for pauperism.
I happened to read an Urdu book entitled "majmoo'a bayaanat" (part one), which is a compilation of the speeches of one of the past elders (chief - hazratji) of the Tableegh Jamaa'ath, Mohamed Yousuf Sahib. Throughout his speeches, he speaks about the activities of Prophet Muhammad (peace be upon him) and his companions, as if they were also engaged in the same set of activities as that of the Tableegh Jamaa'ath, which is a recent invention and innovation of its founder Mohamed Ilyas Sahib.
Yousuf sahib unreluctantly equates the jihaad missions of the prophet's
days with the present 'Tableeghi' expeditions. Let us see a sample of his
speech : (Page 62)
|" In the ten years of stay in holy Madinah, (he) despatched one hundred and fifty jamaa'aths (groups), out of which in twenty-five journeys he himself participated. In some, ten thousand men went out, in some fifty thousand went out, in some thirty or forty thousand went out, in some three hundred and thirteen went out, in some ten, in some fifteen, in some seven or eight. Counting by duration, two months were spent in some, three months in some, twenty days in some and in some fifteen days were spent. He sent out the remaining one hundred and twentyfive groups ; even in these, a thousand went out, five hundred and six hundred - more and less - all types kept going out. Even the duration - six months, four months - all kinds of time were spent. "|
He goes on and on. He says that
|in an average, each person spent six to seven months in a year, outside. Persons started their businesses together and looked after their businesses and religious affairs by turns ; so that while one person looks after the business, the other person spends his time in the service of the religion. This way local muslims were available in the mosque round-the-clock. Anytime a group arrives from outside, people were available to take care of them. Sometimes a ta'leem session is going on, so the incoming persons are seated in it. If prayer is in progress, they are included in it. If zikr session is going on, they are joined to it.|
He continues :
|Now you can estimate, six or seven months spent outside, two or two
and a half months spent in the service in the mosques, now how much time
is left for worldly needs? The sources of income became worse than in normal
times and the expenses grew manifold. The expenses of transport and movements
outside, one's own expenses and the expenses of the household. The expenditure
on those who came from outside Madina. Expenditure on the poor people of
Madinah who go outside ; on their travel, conveyance, clothing and food.
If well-to-do people came from outside, dine them too. Then people from
the drought-hit areas came to Madina, they too had to be helped.
As a result, while outside or while at home, they had to bear starvation. They had to bear cold and they had to bear heat. All kinds of difficulties they had to undergo. So when the people working for faith gave preference to the demands of the faith over the demands of the home and earning, then Allaah was pleased with the scheme of things and he admitted the Arab nations in Islaam.
He then dwells upon the above theme at length and then says :
|"Now think over it, how much difference is there between the efforts of these days and those efforts. Think those efforts as the real one and deem our efforts as initial efforts. And we have to become as people doing those kinds of efforts, as those putting on their whole lives."|
Now every hazratji of the jamaa'ath has been telling his followers that the real work is yet to begin . Whole generations have passed, but the real work is yet to begin. Nobody has an idea of when those kind of efforts would begin. Like a rider on a donkey dangling food in front of its face and using it to ride on it, these leaders of the da'wah work are rousing and using the deeni emotions of their followers to keep their deception going.
He goes on to say :
|" Deen will not spread through wealth. On the other hand, deen will spread through the sacrifices of bearing the losses and the shortages in earning that will occur as a result of making efforts for deen. And when these sacrifices will reach the peak, then the nations which are flying in the skies and not even looking at us poor people, will get the guidance through you. And those muslims who are not willing to listen to Islaam's voice in any department of life, will conform to all commands of Islaam in all their affairs. "|
The precondition for the misguided people getting guidance, according to him, is : we should become paupers. That is what it means when he says : " when these sacrifices will reach the peak, "
He is trying to brain-wash the audience that the prophet (peace upon him) and his companions were also going in similar jamaa'aths like these people and were yearning to become paupers, so that the kuffaar got guidance. We should remember that the prophet and his companions did not just keep to themselves and started passively starving, without giving a call to the non-believers towards Islaam.
Anybody who knows a little history of the days of the prophet knows that those expeditions were not for dining out. They were not jamaa'aths (groups) that carried the cooking sets alone. On the other hand, they carried arms with them. Expeditions of swords and blood. Real jihaad and real martyrdom. Real Hijrath (migration) and real Nusrath (helping). Not an imitation of Hijrath and Nusrath , as these people call their work.
In those expeditions, the participants never knew whether they will return home or participate in another expedition. For them it was victory over the enemy or shahaadath (martyrdom). Victory either way : whether they seemed alive to the world or not.
When they returned home, besides having subdued the enemy, they carried the spoils of war. So they had both adversity and ease, in turns. It was not a one-way ticket to doom. This kind of preaching is only meant to drain the resources - time and money - of the believers and keep them running in circles, for no benefit and for no purpose.
As to expeditions of the jamaa'aths (groups) of believers who came to Madina to learn deen from the prophet, it was a one-time affair. They came and learned it from him, went back and taught it to those who did not come with them. There was no need for everyone to come four months in a life time, forty days every year and three days in a month.
Readers would have also noticed in the above speech the mention of the terms Ta'leem session, Zikr session, four months, jamaa'ath etc. in an attempt to disguise the activities of the days of the prophet to seem like the activities of these people.
These people call their work as an imitation or a mimicking of Hijrath
(migration) and Nusrath (helping the migrators). Their followers
never seem to ask : " Would we really enter the paradise or
will it be, again, a mimicry of entering paradise? ".
By the way, the leaders have not cared to teach their followers how to mimic the shahaadah (martyrdom) , so that the act of mimicry is complete !
Mohd. Umar Palanpuri
Mohd. Umar Palanpuri was one of the persons I held in respect for a long time. I read a book in Urdu, called "Aakhri Taqreer", containing his last speech and a short life-sketch of the elder.
I translate a portion of his speech for your perusal.
The work of da'wath : From where to where ?
My friends ! The call emanated from India and reached till where? Madina is thousands of miles away from India. Hundreds of years after the demise of the messenger of Allaah, peace upon him, the work was started on that pattern. But when the call emanated, it echoed in the whole world. Allaah is the doer. The messenger of Allaah told the people in his days to go in the path of Allaah ; and when you come back and you could not meet me, then you take forward my work. Hence, the people did like that.
So the voice of Hazrath Younus (peace upon him), it reached the skies. The angels heard it. They said to Allaah : Oh Allaah ! This voice, it is familiar. But the place from where it comes, it is unfamiliar. The voice is coming from such a place which is unfamiliar.
So Allaah said that My servant Younus is in the stomach of a fish. So the angels in the skies started to pray for Hazrath Yousuf (peace upon him). Such works due to which the angels will pray for you, too.
Now, if you say, I will tell you a method by which the angels in the skies will pray for you too :-
The noble prophet has said in a Hadeeth that those who teach good things to people, Allaah, the exalted, sends down his blessings on them and the angels pray for them.
The ta'leem sessions which you hold, and Sura Fathiha which you teach one another, so by this teaching of Sura Fathiha and teaching of small suras, the angels in the skies pray for you. Like they did for Hazrath Younus, peace upon him. What a great thing. Your entire journey got paid for by listening to this hadeeth.
And this is such a thing that when you go in jamaa'ath, you can do this work and when you go home too, you can sit with the family and teach them any sura. You can teach them namaaz and things that are recited in namaaz. Then the prayers of the angels will be with you in all the places. And whoever gets the prayers of the angels, he is through (i.e., he has succeeded).
I can see two malicious teachings in the above speech, although the apparent intention of all their speeches are, as usual, to improve the faith and good works of the believers.
1. To equate the angels with Allaah and also to rank them above Allaah, the exalted.
2. To hold back the audience from learning more of Qur'aan, by making them content with learning and teaching the (ten) small suras (chapters).
He says that the angels in the skies heard the voice of prophet Younus (peace upon him) which emanated from earth. Only Allaah has been attributed with this power in Qur'aan (21:4). " He said : 'My Lord knows (every) word (spoken) in the heavens and on earth: He is the One that hears and knows.' "
Then, he quotes a hadeeth, in order to explain that the angels pray for those who do good work : "those who teach good things to people, Allaah, the exalted, sends down his blessings on them and the angels pray for them."
Readers must carefully note what he says. He says that Allaah sends down his blessings on those who teach good things to people. Then he says that the angels pray for them. Kindly note the sequence, what comes first and what comes later. Once Allaah has sent down his blessings, where is the need for the angels to pray. (This means that he considers the blessings of Allaah as of no consequence. Let us read further to know how this stands confirmed.)
He teaches you how to become eligible for the angels' prayers and then concludes "And whoever gets the prayers of the angels, he is through ".
Let us unveil this bluff with an ayah from Qur'aan : (Sura An-najm : 26)
" How many so ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him."
Having read his blasphemy (contemptuous speech) about Allaah, now let
us see what he says about the prophet, in page 55 of the same book.
The vision of the prophet in a dream.
" The eldest son of Umar sahib, Mohamed Younus sahib, says that his father has often seen the prophet (peace upon him) in his dreams. Once in 1977, he saw him in his dream in Makkah. The prophet said : Omer! open your mouth. Therefore, he opened his mouth. The prophet started to spit, until the saliva started to come out of the mouth. The prophet said : The stomach got filled ? He replied : Yes! The stomach is filled.
(When he) became ill, he saw the prophet in the dream, saying: Omer ! I have come on foot from Madina to enquire your health.
It took nearly twenty hours for me to crack the mischief behind the above statement. You too can take that much time to guess the mischief intended.
In the meanwhile, move on to the next chapter .
If you do not want to take the trouble of thinking over this, please go ahead and read the explanation of the mischief behind the above speech.
In many traditions, it is mentioned that the prophet applied his saliva to wounds of his companions to provide relief for their ailments. Here, Omer sahib wants to imply that he was hale and healthy and after consuming a stomach full of the saliva of the prophet, he became ill. Can their be a more nasty insult ?? And then he wants to tell us that the prophet was so dumb that in spite of his seeing Omer's mouth full and the saliva flowing out, he was still asking: "The stomach got filled ?" . Or that the prophet didn't believe that Omer sahib will swallow the saliva ? And then how could the prophet expect a man with a mouthful of liquid to reply to him ? There are many contradictions in this cooked up dream, invented only for the purpose of insulting the prophet. Otherwise, what is the moral for the Ummah from this dream in which no less a person than the prophet himself allegedly appeared to the "beacon of da'wah".