The dirty ridicules, dirtier conspiracies and the horrible consequences.
GASHT (Patrol). Gasht : "a blow on the skull of falsehood" !!
We have studied that most of the special practices of the Tableegh Jamaa'ath conflict with the verses of Qur-aan and constitute its rejection and ridicule.
In the last article, we saw the "gasht" (patrol of the neighbourhood) being described as the "superior work of deen". That was in the context of the weekly gasht that takes place to collect people for the weekly bayaan (speech) in the neighbourhood mosque. However, there is also the daily patrol after night prayers, when brothers in the neighbourhood are contacted in their houses.
In one of the very few patrols that I participated in, a brother remarked that the elders (of the Jamaa'ath) say that every step taken in the gasht is a blow on the skull of the falsehood. (In Urdu, "baatil ki khopdi par maar hai"). Let us study whether this could be true and what is the falsehood they are talking about.
In the gasht, they not only contact those muslims who are not coming to the mosque for swalaath (prayers), but they also contact the brothers who pray regularly.
After contacting the brothers, there attention is drawn towards swalaath prayers, if he is not a regular muswallee, and he is invited to participate in the daily masjid-war-jamaa'ath, the daily session of the jamaa'ath saathees (comrades) in the mosque and he is also invited to join the forthcoming three-day monthly expedition.
Invitation for swalaat never made without an invitation for the innovations :
The notable feature of these house-visits is that the persons who make the contact, never stop after drawing the attention towards the obligatory prayers - swalaath - but they invariably club it with an invitation to participate in the daily session and the three-day expeditions. After making these visits, they have to report the details of the call and the responses they received, to the ameer in the daily session. If one of them says that he visited such and such brother and invited him for the obligatory prayers, he is asked as to why he did not invite him for the daily session and a three-day expedition. No one would dare use his common sense and omit these things from the invitation because they are not allowed to visit in singles and the accompanying person would always either remind him of the omission or report it to the ameer. Normally, nobody thinks of violating the set of instructions, because they are restrained therefrom through the omnibus direction to obey the elders, blindly, of course.
Such of those persons whom Allaah guides, they become inclined towards swalaath, the prayers, and start coming to the mosque. However, they become thankful to the Jamaa'ath that only at the instance of the Jamaa'ath members, their reformation 'started' and they appreciate that such a movement exists. Thus, they emotionally get attached with the Jamaa'ath and starts participating in the masjid-war sitting, gasht, etc. and if circumstances permit, they also start going in the three-day, forty-day expeditions.
There are also such muslims who regularly pray in the mosque, but do not participate in the Jamaa'ath activities. (These regularly praying people are not considered as "saathees" - comrades - in the Jamaa'ath circles.) Out of these, some are those who are members of other deviant Jamaa'aths and, naturally, they keep away because they have been cautioned against the Tableegh Jamaa'ath as a deviant Jamaa'ath. There are other muslims who, due to their business, service or family preoccupations, have not had an opportunity to go out with them. Such people are not opposed to the jamaa'ath but have a regret in their hearts that they have not been able to go out in the Jamaa'ath. In course of time, some of them come under the fold of the Jamaa'ath.
Once someone is committed to the jamaa'ath, he immediately becomes short of one commodity : time. Out of the many persons that newly join the Jamaa'ath, most are unable to put up with its routine due to the demand on their time. A few of those who are financially well-off, having substantial savings or are propertied, leave their jobs or lease their businesses to others, to devote more time for the work of 'deen'.
But many, who have a hand-to-mouth existence, are split between the time required for earning the livelihood and the time demanded by the Jamaa'ath routines. Many cannot go out, as some have aged parents to be looked after, sickness at home, lonely wives or young daughters to guard, or small children to be looked after.
Because the insincerity of the Jamaa'ath's top people is not known to the common man, the persons being reminded to participate in its activities cannot and do not question the call. On the other hand, they feel guilty to be continuously refusing the demands of 'deen'. Unable to face the saathees, they pray in their homes evading prayers in the mosque or sometimes pray in the mosques in other localities. Very few muslims have the sagacity to ignore these activities and continue with the participation in the prayers at mosque.
Those muslims who are totally away from the mosques - they form the majority - find the call to
a bit too much. If you ask a sitting person to get up and walk, he can do it. But if you chain to him a big iron ball and ask him to get up and walk, he will not do it. Likewise, if you tell him about the importance of swalaath, he will come for the prayers. But if you combine other difficult things with it, he will not come for swalaath.
Moreover, most of the times, even the mention of swalaath is not made directly, on the pretext of wisdom (hikmah) of not hurting the feelings of the muslim brother by pointedly speaking about the importance of swalaath and, therefore, all one gets to hear from them as da'wah is that our jamaa'ath or this jamaa'ath has come from such and such place, please participate in the bayaan after prayer, etc.
From the previous experience, the person knows very well that at the end of the bayaan, he will be asked to enlist himself in the four months or forty days expedition. While the jamaa'ath members would repeatedly give their names - in dozens of sessions for a single intended journey until they start - he will have to sheepishly hang down his head in guilt and shame.
Thus, in this manner, the men who are away from the mosque are met day in and day out and reminded that if you dare come to the mosque, we are there to pester you. You can not simply come to the mosque, pray and go. You cannot be simply a Muslim ; you have to be a saathee of the Jamaa'ath. In some cases, the non-sathees, or rather those who have refused to be their sathees, do not even get the salaam greeting or a response to the salaam. Such is the social pressure exerted on them.
Thus the activity of gasht, done ostensibly for the purpose of establishing swalaat prayers, serves the opposite purpose of maintaining the status quo of the non-praying brothers, except for a small percentage of them who become muswallees, on the strength of whose reformation the whole show goes on. This is the effort about which their elders say: "every step taken in the gasht is a blow on the skull of the falsehood. " Now, you know what they mean by that.
Gasht : Ridicule of an aayah.
Apart from the function of indirectly preventing the access of muslims
to the mosque, the aadaab (etiquette) of this gasht or patrol
are drawn up with a design to constitute a nasty joke on a verse of Qur-aan.
To understand this, you have to understand the meaning of the Qur-aanic word: 'munkar'.
What is a 'munkar' ?
The word 'munkar' occurs in Qur-aan in the opposite sense of "ma'roof". Ma'roof means "known" or "recognised" and its opposite munkar means "unrecognised". Both these words Ma'roof and munkar are loosely translated in many languages as "good" and "bad" (actions), respectively. But Qur-aan uses more specific terms: "swaalihaath" and "sayyi-aath" for "good" and "bad" (actions).
Here is the verse of Qua-aan which I mentioned earlier :
Sura Al-'ankaboot : 45 : " Recite what is inspired unto you of the Book and establish Swalaat : indeed Swalaat restrains from the shameful and the unrecognised (deeds) ; and, without doubt, remembrance of Allah is the greatest. And Allah knows what you (would) invent. "
The first part of this verse : " Recite what is inspired unto
you of the Book and establish Swalaat " is counteracted
by them by reciting after swalaath, a book which was not inspired.
The second part of the verse reads : " Indeed swalaat restrains from the shameful and the unrecognised (deeds) ". The method prescribed by them for going on a gasht - patrol - stipulates that the participants should keep their eye-sights cast down, so as to avoid committing anything immoral with the eyes and that they should keep their tongues busy in repeating the words (kalima) which contains Allaah's zikr ; hamd, tasbeeh and takbeer).
Thus they want to disprove the Aayat of Allaah which says " Indeed swalaat restrains from the shameful and the unrecognised (deeds) " and prove the opposite that the unrecognised deed restrains from the shameful and swalaath. They have interchanged the two words: swalaat and the unrecognised and are playing this joke with Allaah's words, by bracketing the shameful deeds and swalaath together.
The points they want to make are :
If this act of ridicule has not brought from Allaah an immediate wrath upon its perpetrators, let them not think that it is good for them.
Allaah says in sura Aal-i-'Imran : 178 :
" Let not the unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: but they will have a shameful punishment. "
After knowing the ridicule of deen behind gasht activity, let us study the position of the "banglay wali mosque", the headquarters of the Tableegh Jamaa'ath, in relation to the following verses of Qur-aan.
Sura At-tauba :
" 107. And those who put up a mosque by way of mischief and disbelief, to cause dissent among the believers, and as an outpost for one who warred against Allah and His Messenger aforetime. They will indeed swear that their intention is nothing but good ; but Allah bears witness that they are certainly liars.
108. Never stand you therein. A mosque whose foundation was laid from the first day on piety, it is more worthy of your standing (for prayer) therein. In it are men who love to be purified ; and Allah loves those who make themselves pure.
109. Which then is best? He that lays his foundation on piety to Allah and His Good Pleasure? Or he that lays his foundation on an undermined sand cliff ready to crumble to pieces? And it does crumble to pieces with him, into the fire of Hell. And Allah guides not people that do wrong.
110. The foundation of those who so build is never free from suspicion and shakiness in their hearts, until their hearts are cut to pieces. And Allah is All-Knowing, Wise. "
Allaah has explained the position of those who establish a mosque for wrong purposes, their real intentions, their claim to goodness and the retribution awaiting for them. Allaah has forbidden us from praying in such a mosque.
Allaah says that they will claim that their intention is good, as does the Tableegh Jamaa'ath. Now, they will not admit to mischief or disbelief or that they want to divide the Ummah.
The methods they champion are not supported by the book of Allaah, but rather they are contrary to it. Therefore, the ummah will never be united on something that differs from the book of Allaah.The ummah will be united only on the basis of Qur-aan. Any group that introduces a disagreement with Qur-aan, overtly or covertly, creates a division in the ummah, whether or not it admits to mischief.
In the above-cited verses of Qur-aan, the description therein of the mischief-mongers are such that some of the signs mentioned therein can be acted upon stealthily and some will have to be done openly, if they want to commit mischief in defiance.
The nature of mischief-mongers is such that they will necessarily act against the verses in toto, which makes possible their identification.
To elaborate, while they can do the work of causing dissent among believers stealthily, they can not do the following acts of mischief or defiance, in a clandestine manner.
1. Attendance in Banglay Wali Mosque : Allaah tells us that the mosque whose foundation was laid on piety from the first day is more worthy of our standing therein. As regards the mosque which is put up to cause dissent among the believers, Allaah has told us never to stand in such a mosque. And these people attach paramount importance to the attendance therein of their followers, saying that feet that have not touched the Nizaamuddeen (i.e., the banglay-waalee mosque) are no feet. The attendance in this mosque is invariably a part of the itinerary of those setting out for the four-months expedition.
2. Cleanliness : Allaah says that in the mosque based on piety there are men who love to be purified. To show that they do not want to be purified, most men who reside in the headquarters of Tableegh Jamaa'ath wear soiled clothes, on the pretext of simplicity. An old anecdote about an elder is well-known, in which he instructs one of the followers not to wash his clothing very hard because it is very feeble and he had only one set of clothing. Now you can easily guess the reason for this instruction : All of the dirt on the clothes must not go !
Some other men who live there wear tidy, clean cloths. By this, they want to contradict the above aayat of Qur-aan, to prove that even those living in a mosque which is not based on piety, love to be clean. Thus, they have to do opposing things to disprove the verses of Qur-aan.
Allaah has said in the above verse : " The foundation of those who so build is never free from suspicion and shakiness in their hearts, until their hearts are cut to pieces. And Allah is All-Knowing, Wise. "
The agenda of the Tableegh Jamaa'ath consists permanently of six points or six numbers, as they say.
The following are the six points publicised by them :
One more point : the seventh number " Tark-e-La ya'nee " (To quit vain talk and vain activities) is often mentioned but the total points to be observed is never mentioned as "seven numbers", although the seventh point is a good point. Why ? Why is it that even after adding the seventh point, the total number of points always remains six ?
The seventh number is negative in nature : It consists of quitting or giving up some vain things. Depending on what they consider in their hearts as a vain thing, from the list of six points, once this number enters the list, it reduces one of the six already on the list, so that the total remains six. This is the mystery behind the total remaining six, in spite of adding a seventh number.
So whenever they mention six, it is not a plain six, but it is six plus one minus one equals six. ( 6 + 1 - 1 = 6 ). Now, it is for the people to shake them up and ask : which is the vain thing out of the six ?
The Tableegh Jamaa'ath insists on everyone going on a four-month expedition in the earliest opportunity, "in the path of Allaah". What is the purpose behind particularly prescribing this period of four months. The Jamaa'ath elders have their own concocted reasons for prescribing this period. However, if one has a reasonable knowledge of the Qur-aanic edicts, it will be fairly easy for him to guess the reason for this.
Qur-aan : Al-baqrah 226 :
" For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-Forgiving, Most Merciful. "
Allaah tells us in Qur-aan that men who take an oath of abstention from going to their wives, they have to wait for four months before they can separate from their wives.
The founders of the Tableegh Jamaa'ath or their masters must have reckoned from this verse that if the husbands are made to take an oath to stay away from their wives, then the intervening period of four months spent in the Jamaa'ath's expedition would serve as the waiting period, at the end of which they will cease to husband and wife. Therefore, any relationship they have after the four-month period will be an illicit one.
My above doubt was further strengthened by the statement often repeated by the veterans of the jamaa'ath humorously that when a person comes back to his wife after the four-month period, the couple feels like a bride and a bride-groom.
I wanted to ascertain whether the rules of the jamaa'ath specifically prohibits that a husband must not unite with his wife during the four-month period of the jamaa'ath expedition. If the existence of such a rule could be confirmed, then their intention of rendering the nikaah of the couples void with this technique will stand exposed.
On 25th April 2000, a person sent by me arrived at the jamaa'ath head-quarters in Delhi to investigate this.
A question was put to an elder residing in the building, in the following manner:
" Let us assume that a person starts for a four-month expedition from his home-town Agra. After working in different towns, the jamaa'ath goes to Lucknow city, which happens to be the city where his in-laws live. A report reaches him that someone in his in-laws is very ill. He goes in the evening to his in-laws which is located in a suburban area. He could not re-join the jamaa'ath due to rain or because he is not well-versed with the route. He spends the night with his wife and re-joins the jamaa'ath the next morning. Does this affect the four-months expedition he undertook ? "
My man was told : "This is a difficult question, you ask the elder sitting over there."
He approached the second man and put the question to him.
He got the same kind of response : "That is a tough question. Where have you come from ? What do you do over there? Whose question is this ? Yours or someone else's ?" Then he was told that the question can be answered only by one of the Hazratjis, Zubair Sahib, with whom he will enquire and let him know the answer. The whole day passed but the elderly person kept saying that he could not talk to the hazratji.
The next morning the man sent by me decided to meet Zubair Sahib and put the question directly to him. Zubair sahib told him that he will need two or three days to think over the question and gave him a pen and paper and asked him to put the question in writing. Not expecting this and so a bit scared, my man said : "You are the world leader for this work. It should not be difficult for you. It is a simple question.You can reply this with a 'yes' or 'no'." To this Zubair sahib evasively said : "Chalo, haraam kaam se to bachh gaya" , meaning "Well, the man saved himself from a forbidden act ". My man insisted : " But does it affect the four-months expedition ?". Zubair sahib said: "What do we do if a fast is broken or a namaaz (prayer) becomes void? Do we not start from the beginning?"
That was the best my man could manage to get out of them as answer.
It means that according to them, if a man happens to sleep with his wife
during the four month period, then the four-month expedition becomes void
; and if he completes the four-month expedition without coming into contact
with her, their nikaah becomes void. What a dirty conspiracy to plunge
the ummah into an ocean of sins and, consequently, into the hell-fire !!