النص المفهرس

it is fard-e-'ayn. Nonetheless, it is fard-e-'ayn for a person to keep
himself pure from evils.1
Kifāyatul Muftī:
Question: Is this Tablighi movement fard-e-'ayn or fard-e-kifayah?
Answer: It is not fard-e-'ayn but there is no doubt about it being fard-
e-kifāyah.2
It is learnt from the above quotations that tabligh of Din is fard-e-
kifayah. This means that if some people do it, the responsibility falls
off from the remaining people; but if no one does it, everyone will be
sinning.
It is thus a major crime to abandon the work of Da wah and Tabligh. If
everyone abandons it, everyone will be eligible for punishment as
supported from a Hadith which states that if sins are committed in a
place and Allah is disobeyed, and the people of that place do not put a
stop to them (despite having the power to do so), then Allah's
punishment will befall everyone.
Yes, if some people carry out this work, it will be an atonement for the
major crime.
By the will of Allah ta'ala, those who are engrossed in this blessed work
are attached to a very good work. Those who are attached to other
departments of Din should also join this work after having fulfilled
their own obligations and in their spare time. May Allah ta'ālā inspire
us all.
Allāh ta'ālā knows best.
Going from house to house for the sake of Tabligh
Question
Is there any proof for going from house to house for the sake of
Tablīgh?
Answer
It is gauged from Ahādīth and biographies of Rasūlullah sallallahu
'alayhi wa sallam that he used to invite people to Din individually and
collectively. He did not go from house to house alone but would
occasionally travel to Ta'if and the market places of Makkah
1 Fatāwā Haqqānīyyah, vol. 2, p. 438.
2 Kifāyatul Muftī, vol. 2, p. 34.
621

Mukarramah. He would also go to people during the hajj season and
engage in Da wah and Tabligh.
'Allāmah Ibn Qayyim rahimahullah writes:
فخرج إلى الطائف هو وزيد بن حارثة يدعو الى الله تعالى وأقام به أياما فلم يجيبوه وآذوه
وأخرجوه وقاموا له سماطين فرجموه بالحجارة حتى ادموا كعبيه فانصرف عنهم رسول الله
صلى الله عليه وسلم راجعاً إلى مكة. (زاد المعاد: ٩٨/١).
He and Zayd ibn Harithah went to Ta'if to invite the people to Allah ta'ālā. He
stayed over for a few days but they did not respond positively. Instead, they
harmed him, expelled him, instigated the street urchins to throw stones at him
to the extent that they caused his ankles to bleed. Rasūlullah sallallahu 'alayhi
wa sallam turned back from them and returned to Makkah ...
Bukhārī Sharīf:
حديث ذهاب النبى صلى الله عليه وسلم الى الطائف لدعوة الناس الى الهداية تحت كتاب
بدء الخلق: باب ذكر الملائكة: وفى التوحيد: باب وكان سميعا بصيرا وكذا فى مسلم تحت
كتاب الجهاد: باب ما لقى النبى صلى الله عليه وسلم من اذى المشركين والمنافقين: وفيه
بعد أن اذى المشركون رسول الله صلى الله عليه وسلم اتاه جبريل حتى يطبق على أهل
الطائف أخشبى مكة بأمر ربنا ولكن ما أراد هذا نبينا بل دعا لهم بالهداية والرشاد
ومعرفة النور عن الضلالة ولقد استجاب الله دعوته. (بخارى شريف:
٧٠٩١/١٠٩٩/٣١٢٧،٢/٤٥٨/١، ومسلم شريف ١٠٩/٢).
ثم ان نبينا كان يذهب الى الأسواق أيضا لدعوة الناس كما أنه ذهب الى بيوت الناس
لدعوتهم إلى شريعتنا المطهرة وكان يسعى لاخراج الناس من الضلالة الى النور بدليل ما
أورده من الأقوال والأحاديث.
... Our Prophet would also go to the market places to invite people just as he
used to go to their houses to invite them to our pure Shari'ah. He used to strive
to remove people from misguidance towards light ...
Ibn Kathīr rahimahullāh states:
وقد روى الإمام أحمد هذا الحديث عن إبراهيم بن أبي العباس: حدثنا عبد الرحمن بن أبي
الزناد.
622

عن أبيه: أخبرني رجل يقال له ربيعة بن عباد من بني الدئل - وكان جاهليا فأسلم - قال
رأيت رسول الله صلى الله عليه وسلم في الجاهلية في سوق ذي المجاز وهو يقول: "يا أيها
الناس قولوا لا إله إلا الله تفلحوا" والناس مجتمعون عليه ووراءه رجل وضئ الوجه أحول
ذو غديرتين يقول: إنه صابئ كاذب - يتبعه حيث ذهب - فسألت عنه فقالوا هذا عمه أبو
لهب. رواه هو والبيهقي من حديث عبد الرحمن بن أبي الزناد بنحوه.
... During Jāhilī times I saw Rasūlullāh sallallāhu 'alayhi wa sallam in the Dhū
al-Majāz market, and he was saying: "O people! Say there is none worthy of
worship besides Allah, and you will be successful." The people were gathered
around him ...
ورواه البيهقي من طريق محمد بن عبد الله الانصاري عن محمد بن عمرو عن محمد بن
المنكدر عن ربيعة الدئلي: رأيت رسول الله صلى الله عليه وسلم بسوق ذي المجاز يتبع
الناس في منازلهم يدعوهم إلى الله، ووراءه رجل أحول تقد وجنتاه وهو يقول: أيها الناس لا
يغرنكم هذا عن دينكم ودين آبائكم. قلت من هذا؟ قالوا هذا أبو لهب.1
والمقصود أن رسول الله صلى الله عليه وسلم استمر يدعو إلى الله تعالى ليلا ونهارا، وسرا
وجهارا، لا يصرفه عن ذلك صارف ولا يرده عن ذلك راد، ولا يصده عنه ذلك صاد، يتبع
الناس في أنديتهم، ومجامعهم ومحافلهم وفي المواسم، ومواقف الحج. يدعو من لقيه من حر
وعبد وضعيف وقوي، وغني وفقير، جميع الخلق في ذلك عنده شرع سواء. وتسلط عليه
وعلى من اتبعه من آحاد الناس من ضعفائهم الأشداء الاقوياء من مشركي قريش بالاذية
القولية والفعلية. 2
Rasūlullāh sallallahu 'alayhi wa sallam continued inviting people towards
Allah ta'ala by night and day, in secret and in public - nothing turned him
away from his objective, no opposition could stop him from it and no one could
divert him from it. He used to go to the people in their gatherings, meeting
places, assemblies and functions. He used to go to them during the hajj seasons
and the different places of hajj [Minā, 'Arafat, Muzdalifah, etc.]. He would
invite whomever he met - free persons, slaves, the weak, the strong, the rich,
the poor - all of them were equal in his sight. The strong and powerful
1 البداية النهاية: 4613، وأخرجه الحاكم في المستدرك: 3814211، وقال: هذا حديث صحيح على شرط
الشيخين ووافقه الذهبي.
2 البداية والنهاية: 4613.
623

idolaters from the Quraysh imposed verbal and physical abuses on him and
the weak individuals who followed him.
Allāh ta ālā knows best.
Walking in pairs on the right side of the road
Question
Is it Sunnah to walk in pairs on the right side of the road?
Answer
It is established from many Ahādīth that Rasūlullah sallallahu 'alayhi wa
sallam liked to commence things from the right side, e.g. eating,
drinking, wearing clothes and even wearing shoes. Furthermore, he
preferred the right side for all good works. However, there is no need
for any specific proof for walking in pairs. A specific proof is needed
when an act is done while considering it to be Sunnah. If walking in
pairs is not considered to be a Sunnah but prudent, there is no need
for any specific proof for it, e.g. resorting to homoeopathic treatments.
Yes, Tablighīs do teach this practice before walking, this is why they
walk in pairs. It demonstrates dignity and decorum which are required
by the Shari'ah. It also saves one from accusation. Observe the
following Hadith of Sahih Muslim:
وحدثنا عبيد الله بن معاذ قال نا أبى قال نا شعبة عن الأشعث عن أبيه عن مسروق عن
عائشة رضي الله عنها قالت كان رسول الله صلى الله عليه وسلم يحب التيمن فى شأنه كله
فى تنعلم وترجله وطهوره. (مسلم: ١٣٢/١).
... 'Ā'ishah radiyallāhu 'anhā said: Rasūlullāh sallallahu 'alayhi wa sallam
preferred the right side in all his matters - when wearing shoes, combing his
hair and purifying himself.
Fath al-Mulhim:
قال عیاض محبت ذلک تبركا باسم اليمين واضافة الخير لها قال تعالى "وناديناه من جانب
الطور الأيمن" وقال تعالى "اصحاب اليمين" وقال تعالى "فاما من اوتى كتابه بيمينه".
قوله "فى شأنه كله" الخ الشأن الحال والخطب وتاكيده بلفظ كل يدل التعميم وقد خص من
ذلك دخول الخلاء والخروج عن المسجد.
قال النووى: قاعدة الشرع المستمرة استحباب البداءة باليمين فى كل ما كان من باب
التكريم والتزيين وما كان بضدها استحب فيها التياسر. (فتح الملهم: ٧٣٣/٢).
624

... Imām Nawawī rahimahullah said: The continued principle of the Sharī'ah is
to give preference to starting on the right in all matters which require dignity
and decorum. As for those which are opposite of that, starting on the left side is
preferred.
Sahīh Bukhārī:
حدثنا حفص بن عمر قال حدثنا شعبة قال أخبرنى أشعث بن سليم قال سمعت أبى عن
مسروق عن عائشة رضي الله عنها قالت كان النبى صلى الله عليه وسلم يعجبه التيمن فى
تنعلم وترجله وطهوره وفى شأنه كله. (بخارى: ٢٩/١، باب التيمن فى الوضوء والغسل).
... 'Ā'ishah radiyallāhu 'anhā said: Rasūlullāh sallallahu 'alayhi wa sallam
preferred the right when wearing shoes, combing his hair and purifying
himself, and in all other matters.
Fath al-Bārī:
قال الشيخ تقي الدين: هو عام مخصوص؛ لأن دخول الخلاء والخروج من المسجد ونحوهما
يبدأ فيهما باليسار، انتهى. وتأكيد "الشأن" بقوله " كله" يدل على التعميم؛ لأن التأكيد يرفع
المجاز فيمكن أن يقال: حقيقة الشأن ما كان فعلا مقصودا، وما يستحب فيه التياسر
ليس من الأفعال المقصودة بل هي إما تروك وإما غير مقصودة .!
'Umdatul Qārī:
وقال الشيخ محيي الدين هذه قاعدة مستمرة في الشرع وهي أن ما كان من باب التكريم
والتشريف كلبس الثوب والسراويل والخف ودخول المسجد والسواك والاكتحال وتقليم
الأظافر وقص الشارب وترجيل الشعر ونتف الابط وحلق الراس والسلام من الصلاة
وغسل أعضاء الطهارة والخروج إلى الخلاء والأكل والشرب والمصافحة واستلام الحجر
الأسود وغير ذلك مما هو في معناه يستحب التيامن فيه وأما ما كان بضده كدخول الخلاء
والخروج من المسجد والامتخاط والاستنجاء وخلع الثوب والسراويل والخف وما أشبه
ذلك فيستحب التياسر فيه ويقال حقيقة الشأن ما كان فعلا مقصودا وما يستحب فيه
2,
التياسر ليس من الأفعال المقصودة بل هي إما تروك وإما غير مقصودة.
1 فتح الباري: 1\270.
2 عمدة القاري: 2\476.
625

Allāh ta'ālā knows best.
Answers to few questions on Tabligh
Questions
1. Where is it established in the Qur'an and Hadith that it is
necessary to go out in Jama'at?
2. Where is it established that it is necessary for women to go out
in Jamā'at?
3. Where is 40 days and four months proven from?
4. Why do we not make da wah to non-Muslims?
5. What is the reason for an ijtima' and jhor? Where are they
proven from?
6. Where is it proven to invite a person towards salah?
7. What is the ruling on a person who refers to the Tablighi
Jamā at as people of bid'ah?
Answers
1.
There are many Ahādīth which mention Rasūlullah sallallahu
'alayhi wa sallam going out for Tabligh. He was stoned in Ta'if
and went to the market places of Makkah Mukarramah solely
for the purpose of Tabligh. The Sahabah radiyallahu 'anhum
also went out for Tabligh.
2. Women may go for Tabligh provided they are in purdah and
they go with mahrams. Men cannot be as effective as women
in Tabligh to women. Hadrat 'A'ishah radiyallahu 'anha and the
other wives of Rasūlullah sallallahu 'alayhi wa sallam used to
make Tablīgh.
3. It is not essential to go for 40 days and four months. You can
go for one year as well. However, Allah ta'ālā has placed a
special blessing in 40 days through which an unformed person
can become formed. The 40 days' of worship of Hadrat Mūsa
'alayhis salām and his receiving the Taurah after that is
mentioned in the Qur'an itself.
4. There is more likelihood of acceptance from Muslims. This is
why Tabligh is done among Muslims. Furthermore, if Muslims
first make themselves true representatives of Rasūlullah
sallallahu 'alayhi wa sallam, their Tabligh to non-Muslims will be
more effective. Also, those who want to make Tabligh among
626

non-Muslims, may gladly take their friends and certainly make
Tabligh among them but they must not stop others from the
important responsibility of Tabligh among Muslims.
5. There are Ahadith which make mention of the Sahabah
radiyallahu 'anhum going in a collective form for the sake of
teaching and Tabligh.
6. It is proven from the lives of the Sahabah radiyallahu 'anhum.
7. It is sinful to label the Tablighi Jama'at as people of bid'ah. A
person who does this must repent.
Allāh ta'ālā knows best.
Women travelling for the sake of Tabligh
Question
Is it permissible for women to make Tabligh and to travel for this
purpose?
Answer
In the light of the Qur'an and Ahadith we learn that it is permissible
for women to make Tabligh and to travel for this purpose. Yes, it is
essential for certain prerequisites and principles to be adhered to.
Special attention must be given to bearing these in mind.
وَالْمُؤْمِنُوْنَ وَالْمُؤْمِنتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُوْنَ بِالْمَعْرُوْفِ وَيَنْهَوْنَ عَنِ الْمُنْكُرِ
The believing men and the believing women are helpers of each other. They
enjoin good and prohibit evil.1
This verse makes mention of believing women and then follows it with
enjoining good and prohibiting evil. We learn from this that it is also
the responsibility of women.
In Sūrah at-Tahrīm verse 5, Allah ta'ālā refers to believing women as
sã'ihāt (who go out in the obedience of Allah ta'ālā).
والمعنى ذاهبات فى طاعة الله من ساح الماء اذا ذهب واصل السياحة الجولان فى الأرضي
الله عنه. (فتح القدير للشوكانى: ١٧٦٣).
Lisān al-'Arab:
1 Sūrah at-Taubah, 9: 71.
627

وساح فى الأرض يسيح سياحة وسيوحاً وسيحاً وسيحاناً أى ذهب. (لسان العرب: ٤٩٢/٢).
Al-Mu'jam al-Wasīt:
ساح الماء ونحوه سيحا وسيحانا وسياحة: ذهب وسار. (المعجم الوسيط، ص، ٤٦٧).
Al-Munjid:
to move about in the land for worship, to move - ساح يسيح سيحا وسيحانا
about in the cities.1
In the verse under discussion, the word sa'ihat refers to going out and
travelling in Allah's obedience and for His worship. this clearly shows
that women can travel for the sake of Tabligh.
The incident concerning Hadrat 'Umar's acceptance of Islam is well-
known. He was blessed with Islam because of his sister. His personality
was like a superpower for Islam. In fact, most of the conquests took
place during his caliphate. This is known to those who studied the era
of the Khulafa' Rashidin. We learn from this that women can
sometimes be phenomenal means for guidance. Thus, their going out
in Jama'at is not devoid of goodness, blessing, rectitude and guidance.
Yes, it is essential to adhere to the prerequisites of going out.
The following is mentioned in al-Isti'ab under the discussion on Sa'īd
ibn Zayd ibn 'Amr radiyallahu 'anhu:
سعيد بن زيد بن عمرو رضي الله عنه القرشى العدوى - هو ابن عم عمر بن الخطاب
وصهره - كانت تحته فاطمة بنت الخطاب اخت عمر بن الخطاب، وكانت اختر عاتكة بنت
زيد بن عمرو بن نفيل تحت عمر بن الخطاب رضي الله عنه وكان سعيد بن زيد من
المهاجرين ... وكان اسلامه قديما قبل عمر رضي الله عنه وبسبب زوجته كان اسلام عمر بن
الخطاب رضي الله عنه وخبرهما فى ذلك خبر حسن. (الاستيعاب لابن عبد البر: ١٨٥/١).
It is established that Sahabiyat travelled for Allah's cause.
Sahīh Bukhārī:
عن أنس رضي الله عنه قال: لما كان يوم احد انهزم الناس عن النبى ولقد رأيت عائشة
رضي الله عنها بنت أبى بكر وأم سليم رضي الله عنها وانهما مشمّرتان أرى خدم سوقهما
1 Al-Munjid, p. 505.
628

تنقزان القرب وقال غيره تنقلان القرب على متونهما ثم تفرغانه فى أفواه القوم ثم ترجعان
فتملانها ثم تجيئان وتفرغانه فى أفواه القوم. (بخارى شريف: ٤٠٣/١).
The gist of the above narration is that 'A'ishah and Umm Sulaym
radiyallahu 'anhumā were carrying water-skins and pouring water into
the mouths of the mujahidūn.
If anyone makes the objection that this incident was before the order
to observe purdah/hijab, then the answer is that there are other
narrations in Sahih Bukharī which show that the Sahabiyat went out in
Allah's cause even after the order to observe purdah.
عن عائشة رضي الله عنها قالت كان النبى صلى الله عليه وسلم اذا أراد أن يخرج أقرع بين
نساءه فأيتهن يخرج سهمها خرج بها النبى صلى الله عليه وسلم فأقرع بيننا فى غزوة غزاها
فخرج فيها سهمى فخرجت مع النبى صلى الله عليه وسلم بعد ما أُنزِلَ الحجاب. (بخارى
شريف ٤٣٠/١).
'Ā'ishah radiyallāhu 'anhā said: When Rasūlullāh sallallahu 'alayhi wa sallam
intended to go on a journey, he drew lots among his wives and took the one
whose name came out. He drew lots among us for one of his military
expeditions and my name came out. So I went with him after the order to
observe hijab had been revealed.
Imām Bukhārī rahimahullah dedicated an entire chapter on women
travelling in Allah's cause. Observe the following:
عن عبد الله بن عبد الرحمن الأنصاری قال سمعت أنسا رضى الله عنه يقول دخل رسول
الله صلى الله عليه وسلم على ابنة ملحان فاتكأ عندها، ثم ضحك فقالت لم تضحك يا
رسول الله. فقال: ناس من أمتى يركبون البحر الأخضر فى سبيل الله، مثلهم مثل الملوك على
الأسرة. فقالت يا رسول الله، ادع الله أن يجعلني منهم. قال: اللَّهُمَّ اجعلها منهم. ثم عاد
فضحك، فقالت له مثل أو مم ذلك فقال لها مثل ذلك، فقالت ادع الله أن يجعلني منهم.
قال: أنت من الأولين، ولست من الآخرين. قال قال أنس فتزوجت عبادة بن الصامت،
فركبت البحر مع بنت قرظة، فلما قفلت ركبت دابتها فوقصت بها، فسقطت عنها
فماتت.1
1 صحيح البخاري: 1\430.
629

In the above narration, Rasūlullah sallallahu 'alayhi wa sallam made du'a'
for a Sahabiyah to go on a journey. She undertook this journey and
passed away while she was journeying. We learn from this that it is
permissible for women to travel. Had this not been the case, Rasūlullah
sallallahu 'alayhi wa sallam would not have made du'a' for her.
Observe the proofs for the above evidence:
(1)
There are several types of jihad, e.g. physical jihad, jihad with one's
wealth, verbal jihad, jihad with the heart and so on.
Allāh ta'ālā says:
يَأَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنفِقِيْنَ وَاغْلُظْ عَلَيْهِمِ
O Prophet! Fight the unbelievers and hypocrites and deal harshly with them.1
Abū Dāwūd Sharīf:
عن انس رضي الله عنه أن النبي صلى الله عليه وسلم قال: جاهدوا المشركين بأموالكم
وأنفسكم وألسنتكم.2
Wage jihad against the idolaters with your wealth, lives and tongues.
Tirmidhī Sharīf
المجاهد من جاهد نفسه في سبيل الله. 3
A mujahid is one who wages jihad against his self in Allah's cause.
'Allāmah Ibn Qayyim rahimahullah writes:
والتحقيق ان جنس الجهاد فرض عين اما بالقلب واما باللسان واما بالعمل واما باليد فعلى
كل مسلم أن يجاهد بنوع من هذه الأنواع. (زاد المعاد: ٧٢/٣).
Jihad is fard-e-'ayn either with the heart, tongue, actions or hand. It is the
duty of a Muslim to wage jihad through any of these forms.
Imām Ghazzālī rahimahullāh writes:
1 Sūrah at-Taubah, 9: 73.
2 أبو داؤد: 1\339.
3 ترمذي: 2911.
630

وقال على بن أبى طالب: اول ما تغلبون عليه من الجهاد، الجهاد بأيديكم ثم الجهاد
بألسنتكم ثم الجهاد بقلوبكم فإذا لم يعرف القلب المعروف ولم ينكر المنكر
نكس ... فجعل أعلاه أسفله- (احياء علوم الدين: ٣٠٨/٣).
'Alī ibn Abī Tālib radiyallāhu 'anhu said: The first form of jihad which you
must engage in is jihad with your hands, then jihad with your tongues and
then jihad with your hearts. If the heart cannot approve of good and prohibit
evil, it will be rendered upside down.
Muftī Muhammad Taqī 'Uthmānī Sahib writes:
ويقول الكاسانى فى بدائع الصنائع: ٩٧٧: وفى عرف الشرع يستعمل فى بذل الوسع والطاقة
بالقتل فى سبيل الله عز وجل بالنفس والمال واللسان أو غير ذلك ... سواء كان بالسلاح أو
بالمال أو بالعمل أو بالتعلم أو باللسان. (تكملة فتح الملهم: ٤/٣).
... In the definition of the Sharī ah jihad entails spending one's capabilities and
powers to fight in Allah's cause with one's life, wealth, tongue and so
on ... irrespective of whether it is done with weapons, wealth, actions, teaching
or by the tongue.
We learn of the different types of jihad from the above-quoted texts,
e.g. jihad with the hands, jihad through actions, jihad with the tongue,
jihad with the heart and so on.
If one type of jihad - jihad with the sword - is correct and even
established for women, then the other type of jihad - jihad with the
tongue - is even more correct for them.
(2)
Dalālatun Nass means that a ruling regarding which there is silence is
more preferred over a ruling regarding which a statement or ruling
has been issued. Thus, if it is established and permitted to participate
in a jihad in which there is the danger of one's life, imprisonment,
humiliation, disgrace and slavery; then it will be more correct to
participate in a jihad in which these dangers do not exist.
(3)
If a woman takes part in jihad, she will receive something from the
booty.
Sahīh Muslim:
631

باب النساء الغازیات یرضخ لهن ولا يسهم
عن ابن عباس رضي الله عنه كتبتَ تسألنى هل كان رسول الله صلى الله عليه وسلم يغزو
بالنساء؟ وقد كان يغزو بهن فيداوين الجرحى ويحذين من الغنيمة وأما بسهم فلم يضرب
لهن. (مسلم: ١١٦/٢).
On the authority of Ibn 'Abbās radiyallahu 'anhu: You wrote to me asking me
if Rasūlullah sallallahu 'alayhi wa sallam used to go for jihad with women? He
most certainly took them on jihad. They used to tend to the injured and they
used to receive something from the booty. But he did not lay down a specific
share for them.
Al-Hidāyah:
ولا يسهم لمملوك ولا امرأة ولا صبى ... ولكن يرضخ على حسب ما رأى الامام. (الهداية:
٥٧٥/١، وهكذا فى الدر المختار: ١٤٧/٤).
(4)
If women take part in jihad with the tongue, they will be eligible for
full reward in the Hereafter. They will also be showered with blessings
in this world.
(5)
The Ahadith which instruct Tabligh include women as well. The reason
for saying this is that women had joined Rasūlullah sallallahu 'alayhi wa
sallam on the Farewell Pilgrimage.
Sahīh Bukhārī:
عن أبى بكرة ذكر النبى فى خطبة حجة الوداع - فان دماءكم وأموالكم وأعراضكم
بينكم حرام كحرمة يومكم هذا فى شهركم هذا فى بلدكم هذا - ليبلغ الشاهد الغائب
فان الشاهد عسى أن يبلغ من هو أوعى لم منه. (بخارى شريف: ١٦/١، كتاب العلم).
... Rasūlullāh sallallahu 'alayhi wa sallam mentioned in the sermon of the
Farewell Pilgrimage ... Your lives, wealth and honour are sacrosanct like the
sanctity of this day, this month and this city ... The one who is present here
must convey the message to the one who is not here because the one to whom
the message is conveyed may well remember it better than the one who
conveyed it to him.
632

In the above narration, the words "the one who" are general in nature
and include women as well. All the rulings related to the sanctity of
wealth, life and honour also include women. Furthermore, the one
who is present and the one who is absent included men and women.
Thus, women are most certainly included in the order "must convey
the message".
(6)
Muftī Mahmud Sāhib rahimahullāh states: The objective of the Tablīghī
Jamā'at is to learn Din, make it firm within a person and to prepare
others to learn Din and make it firm within themselves. Lengthy
journeys can be undertaken to proliferate this objective. Just as men
need to understand Din and make it firm, so do women. Generally,
there are no such arrangements in the homes. Therefore, if she goes to
London or any other distant place with a mahram, while adhering to
the limits of the Shari'ah and without usurping the rights of anyone,
then she is permitted according to the Shari'ah. In fact, when looking
at it from a Dīnī angle, it is important and beneficial for her to go ... 1
(7)
The following is stated in Fatawa Haqqānīyyah:
The objective of the present Tabligh is to elevate Allah's word, to teach
and to learn. The acquisition of this is the Shar'i responsibility of every
Muslim male and female. Both have the right to propagate Dīn. This is
why we see countless women of the past who were experts in the
sciences of the Qur'an and Hadith. It is established that women during
the blessed era of Rasulullah sallallahu 'alayhi wa sallam used to take
part in the jihad (for the sake of tending to and treating the
mujāhidūn). Based on the women's participation in jihād, we learn
that it is permissible for them to participate in the Tablighī Jama'at.
Notwithstanding this, it is essential for them to observe the rules
related to mahrams and other restrictions of the Shari'ah.2
Hadrat Maulānā Muhammad Yusuf Ludhyānwī rahimahullāh writes:
I personally had the opportunity of joining the Tablighi Jama'at with
my wife and daughter, and I observed - first hand - the Tablīghi
practices of the women. All the injunctions of the Shari'ah are adhered
to the full and all the rules of purdah are observed. The prerequisites
1 Fatāwā Mahmūdīyyah, vol. 14, p. 108.
2 Fatāwā Haqqānīyyah, vol. 2, p. 438.
633

which the elders of Tabligh laid down for women going out in Tabligh
are in total conformity with the Shari'ah. Women who do not adhere
to these prerequisites are not permitted to participate in the Tablighi
activities. Bearing all this in mind, it is beyond me as to why fatwas are
issued against women joining the Tablighi Jama'at. It is my view that
women are permitted to go out for Tabligh in this manner.
Thousands of women have been rectified through the women's
jama'at. There were many women who were moving about without
purdah and making an open display like the display of the days of
ignorance. They were reformed by looking at these women [in the
Jama'at], sitting in their company and listening to their talks. They
now appear in full purdah. It is therefore my humble view that for
women to come out in Tabligh while observing the prerequisites
which have been laid down is not only permissible but essential. This
is because companionship plays a major role in effecting change. The
absence of purdah in our society was initiated by the British through
non-Muslim female teachers. This movement eventually took on the
form of a plague. If women going out in Tabligh while adhering to the
prerequisites is given prominence, then - Allah willing - it will have
many blessed effects. All praise is due to Allah ta'ālā. Maulānā
Muhammad Yusuf, may Allāh pardon him.1
Allāh ta'ālā knows best.
An objection to women undertaking Tablighī journeys
Question
Some people say that it is not correct for women to go out in the
Tablighī Jama at. They present the following verse as proof.
وقرن في بيوتكن.
Remain in your homes.
What is the answer to this objection? What is the correct meaning of
the above verse?
Answer
The above verse means: Remain in your homes but you may emerge
out of necessity. However, when you emerge, you must not make a
display of your beauty.
Al-Bayyināt, p. 55, Safar 1419.
634

This meaning is gleaned from the second part of this verse. Can there
be a greater necessity than propagating Din in your times?
Hadrat Muftī Muhammad Shafī Sahib rahimahullah writes:
The verse "Remain in your homes" has made it wajib on women to
remain in their homes. It is understood from this that it is absolutely
prohibited for women to emerge from their homes. However, in the
very same verse the words "do not make a display" make reference to
the fact they are not prohibited at the time of necessity. Rather, that
type of emerging is prohibited where there is a display of their beauty.
Secondly, the verse of Sūrah al-Ahzab issues the order "to draw over
themselves some of their outer garments". This shows that women are
- to a certain extent - permitted to emerge from their homes provided
they emerge while wearing loose garments, a purdah and so on.
In addition to this, Rasūlullah sallallahu 'alayhi wa sallam himself clearly
stated in a Hadith that there are exceptions to this rule on occasions of
necessity. He addressed his pure wives and said:
قد أذن لكنّ أن تخرجن لحاجتكن.
You are permitted to emerge from your homes for the fulfilment of your
necessities.
Furthermore, Rasūlullah's practice after the revelation of the verse of
hijab testifies to the fact that women are permitted to emerge from
their homes at times of necessity. For example, it is established from
authentic Ahadith that his wives accompanied him for hajj and
'umrah. Similarly, their going on many military expeditions is also
established. There are also many narrations which prove that the pure
wives of Rasūlullah sallallahu 'alayhi wa sallam used to emerge from
their homes to meet their parents, tend to their sick relatives and to
offer their condolences. Not only this, it is established that they
travelled for hajj and 'umrah even after the demise of Rasūlullah
sallallahu 'alayhi wa sallam.
To sum up, based on the references of the Qur'an, practices of
Rasūlullah sallallahu 'alayhi wa sallam and consensus of the Sahabah
radiyallahu 'anhum, occasions of necessity are excluded from the
instruction: "Remain in your homes." These occasions include hajj and
'umrah, natural necessities, visiting parents and mahram relatives and
1 رواه مسلم، رقم 2170.
635

so on. Similarly, if a woman has no means of income for the necessities
of life, she may emerge from her home to work while observing
purdah. However, in these occasions of necessity, the prerequisite for
emerging is that they must not emerge while making a display of their
beauty. Rather, they must emerge while wearing a burqa' or a large
sheet.1
Rūh al-Ma ānī states:
وهو لا ينافي لخروجهن للحج أو لما فيه مصلحة دينية مع التستر وعدم الإبتذال. 2
This [prohibition] does not negate the permissibility of their emergence for hajj
or for any other Dīnī reason provided they are fully covered and do not make a
display of themselves.
Tafsīr Ibn Kathīr states:
فلا تخرجن بغیر حاجة. 3
They may not emerge without necessity.
At-Tafsīr al-Badī' states:
فلا تخرجن بغير حاجة شرعية. 4
They may not emerge without a Shar'ī need.
Allāh ta'ālā knows best.
The acceptance of supplications of those who go out in Allah's cause
Question
We generally hear this from those involved in Tabligh: The
supplications of those who go out in Allah's cause are accepted as they
are accepted from the Prophets 'alayhimus salam. Is this an established
Hadīth?
Answer
This Hadith is found in few books:
1 Ma'ārif al-Qur'an, vol. 7, pp. 133-135.
2 روح المعاني: 9122، القاهرة.
3 تفسير ابن كثير: 53113.
4 التفسير البديع، تحت الآية: وقرن في بيوتكن، رحيم يار خان. وللمزيد أنظر: بيان القرآن: 4619، وأحكام
القرآن: 31713، إدارة القرآن.
636

Al-Jāmi al-Kabīr of Suyūtī rahimahullāh:
اتقوا أذى المجاهدين في سبيل الله فإن الله يغضب لهم كما يغضب للرسل ويستجيب لهم
كما يستجيب لهم. (أخرجه الدارقطنى فى الأفراد كما فى أطراف ابن طاهر ٣٠١/٢١٢/١
والديلمى: ٣٠٩/٩٥/١).
Beware of harming the mujahidīn in Allah's cause because Allāh ta'ālā
becomes angry on their behalf as He does for the Messengers, and He accepts
their supplications as He does of the Messengers.
وفي اسد الغابة (18511) قال: روى بإسناده عن بكر بن خنيس (ضعيف) عن عاصم بن
عاصم (لم أقف على ترجمته) عن جمانة الباهلي (له صحبة) قال: قال رسول الله صلى الله
عليه وسلم: لما أذن الله عز وجل لموسى صلى الله عليه وسلم بالدعاء على فرعون أمنت
الملائكة فقال: قد استجبت لك ودعاء من جاهد في سبيل الله عز وجل. ثم قال رسول الله
صلى الله عليه وسلم: اتقوا أذى المجاهدين فإن الله يغضب لهم كما يغضب للرسل
ويستجيب دعاءهم كما يستجيب دعاء الرسل. أخرجه أبو موسى.
قلت: إسناده ضعيف.
Rasūlullāh sallallahu 'alayhi wa sallam said: When Allāh ta'ālā permitted
..
Mūsā 'alayhis salām to supplicate against Pharaoh, the angels said Āmīn to it.
Allah ta'ālā said to Mūsā: "I accepted your supplication and the supplication of
the one who wages jihad in Allah's cause." Rasūlullah sallallahu 'alayhi wa
sallam then said: "Beware of harming the mujahidīn in Allah's cause because
Allah ta'ālā becomes angry on their behalf as He does for the Messengers, and
He accepts their supplications as He does of the Messengers."
Atraf al-Ghara'ib wa al-Afrād contains the following:
اتقوا اذى المجاهد في سبيل الله عزّ وجلّ. غريب من حديث ابن المسيب عن علي رضي
الله عنه تفرد به عمار بن مطر (مختلف فيه) عن عصام بن طلق (ضعيف) عن مسلم بن
أبى جعفر (لم أقف على ترجمته) عن سعيد. (أطراف الغرائب والأفراد: ٢١٢/١).
Beware of harming the one who is waging jihad in Allah's cause ...
This narration is weak.
Allāh ta ālā knows best.
637

Applying Qur'anic verses and Ahadith on jihad to the work of Tabligh
Question
Our Tablighi brothers generally apply Qur'anic verses and Ahadith on
jihad in Allah's cause or merely Allah's cause to the work of Da wah
and Tabligh. Is it right to do this?
Answer
It is totally permissible and correct for Tablighīs to apply Qur'anic
verses and Ahādīth of jihad in Allah's cause or merely Allah's cause to
the work of Da wah and Tabligh. The reason for saying this is that the
Muhaddithūn also applied narrations of this nature to good works.
Yes, it is not permissible to reject jihad which is in the meaning of
fighting. Rather, it is also an important means to raise Allah's word
and to defeat the enemies.
Imām Bukhārī rahimahullah instituted a chapter: The Chapter on
Walking For The Jumu'ah Salah. Under this chapter he quotes a
narration which makes reference to the path of Allah which is
generally quoted under the Book on Jihad:
قال يزيد بن أبى مريم حدثنا عباية بن رفاعة قال أدركنى أبو عبس وأنا أذهب الى الجمعة
فقال سمعت رسول الله صلى الله عليه وسلم يقول من اغبرت قدماه فی سبیل الله حرم
الله على النار. (رواه البخارى ٨٩٧/١٢٤/١).
... 'Abāyah ibn Rifā'ah said: Abū 'Abas met me while I was proceeding for the
Jumu'ah salāh. He said to me: I heard Rasūlullāh sallallahu 'alayhi wa sallam
saying: "Allah ta'ala makes forbidden to the Hell-fire the one whose feet
become dusty in Allah's cause."
In other words, proceeding for the Jumu'ah salah is also included in
Allāh's cause.
Imām Tirmidhī rahimahullah also quotes this Hadith:
عن يزيد بن أبى مريم قال لحقنى عباية بن رفاعة عن رافع وأنا ماش الى الجمعة فقال أبشر
فان خطاک هذه فی سبیل الله سمعت أبا عبس یقول قال رسول الله صلى الله عليه وسلم
من اغبرت قدماه فى سبيل الله فهما حرام على النار.هذا حديث حسن صحيح وأبو عبس
اسمر عبد الرحمن بن جبر. (رواه الترمذى: ٢٩٢/١).
Al-Lama'āt:
638

وقال الشيخ فى اللمعات: والمراد بسبيل الله السعى إلى الجهاد وهو المتعارف فى الشرع وقد
يراد به السعى إلى الحج والرزق الحلال. (حاشية الترمذى للمحدث أحمد على
السهار نفورى: ٢٩٢/٢).
Allah's cause refers to striving in jihād. This is the well-known meaning in the
Shari'ah. It could also refer to striving for hajj and for lawful sustenance.
Mirqāt:
(فى سبيل الله) هو فى الحقيقة كل سبيل يطلب فيه رضاه، فيتناول سبيل طلب العلم و
حضور صلوة جماعة وعيادة مريض وشهود جنازة ونحوها لكنه عند الاطلاق يحمل على
سبيل الجهاد وقيل يحمل على سبيل الحج لخبر أن رجلا جعل بعيرا فى سبيل الله فأمره صلى
الله عليه وسلم أن يحمل عليه الحاج. (مرقات: ٢٧١/٧).
The words "Fī Sabīlillāh" - in Allah's cause - in reality refer to every cause in
which Allah's pleasure is sought. It thus includes seeking knowledge, attending
the congregational salah, visiting the sick, attending a funeral and so on.
However, when it is used in a general sense, it refers to jihad. It is said that it
refers to hajj based on a tradition in which a man donated a camel for Allah's
cause and Rasūlullah sallallahu 'alayhi wa sallam instructed him to use it to
carry a pilgrim for hajj.
In the above quotation, Mulla 'Alī Qarī rahimahullah applies "Allah's
cause" to every good deed which is done for Allah's pleasure. Da wah
and Tabligh is the root and foundation of a good deed. It is thus most
eligible to be applied as "Allah's cause".
Badā'i' as-Sanā'i':
في سبيل الله عبارة عن جميع القرب فيدخل فيه كل من سعى فى طاعة الله وسبيل
الخيرات. (بدائع الصنائع: ١٥٤/٣).
The words "Fī Sabīlillāh" refer to all forms of gaining proximity to Allah ta'ālā.
They therefore include every person who strives in Allah's obedience and the
doing of good works.
Imām Bukhārī rahimahullah instituted a chapter titled: The Chapter on
Wiping off Dust From The Head While in Allah's Cause. Under this
chapter, he quotes an incident which is related to the construction of
Masjid-e-Nabawī:
639

عن أبى سعيد رضي الله عنه قال: كنا ننقل لبن المسجد لبنة لبنة وكان عمار ينقل لبنتين
لبنتين فمر به النبى صلى الله عليه وسلم ومسح عن رأس الغبار فقال ويح عمار تقتله
الفئة الباغية.
Abū Sa'īd radiyallāhu 'anhu narrates: We were carrying one brick at a time for
the Masjid while 'Ammar was carrying two bricks at a time. Rasūlullah
sallallahu 'alayhi wa sallam passed by him and wiped off dust from his head
while saying: "O how unfortunate for 'Ammar! A rebellious group will kill
him."
In other words, constructing a masjid is a good deed and included in Fī
Sabīlillāh.
Moreover, it is used profusely in various texts to refer to actions other
than jihad and fighting. Observe the following:
عن زید بن خالد رضي الله عنه قال قال رسول الله صلى الله عليه وسلم: من جهز غازيا في
سبيل الله فقد غزا، ومن خلف غازيًا في سبيل الله بخير فقد غزا.1
Zayd ibn Khalid radiyallāhu 'anhu narrates that Rasūlullāh sallallahu 'alayhi
wa sallam said: The one who provides the means for a fighter in Allah's cause
has gone out in battle himself. The one who sees to the family of the one who
has gone out to fight in Allah's cause has gone out in battle himself.
قال عمر رضي الله عنه: شدوا الرحال في الحج فإنه أحد الجهادين. 2
'Umar radiyallahu 'anhu said: Fasten the saddles for hajj for it is one of the
jihāds.
المجاهد من جاهد نفسه.
3
A mujahid is one who strives against his self.
عن عبد الله بن عمرو رضي الله عنه قال: جاء رجل إلى النبي صلى الله عليه وسلم
فاستأذنه في الجهاد فقال أحي والداك؟ قال: نعم. قال: ففيهما فجاهد.4
1 رواه البخاري: 1\398.
2 رواه البخاري: 20511.
3 رواه الترمذي: 29111.
4 رواه البخاري: 42111.
640