Research Article DOI 10.15520/sslej.v5i0 6.2684 http://sslej.in/index.php/sslej

ISSN: 2456-2408 Social Science learning Education Journal

Islamic Revival and Emergence of Tablighi Jamaʻat in Jahangeer Gulzar Senior Research Fellow, Islamic Studies, Islamic University of Science and Technology, Awantipora, Jammu and Kashmir, India Abstract: - Islah (reform) and tajdid (revival) are religious imperatives that aim to return Islamic faith, its texts, principles, methodologies, understanding and inference to their original pristine state and remove any properties that effaced their essence and disfigured their reality. During the course of Muslim history a rich revivalist tradition expressed itself in the lives and teachings of individual reformers and in the activities of a host of movements. From the eighteenth century great movements of revival and reform swept throughout the Muslim world to halt the further decline. In the contemporary period Tablighi Jamaʻat is the most popular reform movement in the Islamic world on the whole. Tablighi Jamaʻat, a religious movement, was instituted in 1926 by Ilyas al-Kandhlawi in India. The movement primarily aims at spiritual reformation by working at the grass root level, reaching out to Muslims across all social and economic spectra to bring them closer to . This paper attempts to examine the Tablighi Jamaʻat in the context of Islamic revivalism and in order to better understand this movement a historical emergence of this movement is important. Keywords: - Islam, Revival, India, Muhammad Ilyas, Tablighi Jamaʻat Introduction Pronoun ‘mun’ in is used both for singular Islam possesses a tradition of revival (Tajdid) and and plural numbers and therefore may imply a reform (Islah) right from its earliest days. They are Single person, a group of persons or even movement or organization of people who will fundamental components of Islam’s world view, ̍̍ ‘la Mawdudi. 1975. P. rooted in the Qurān and of the Prophet revive.” (Maulana Abul A (SAW). The responsibility of rejuvenating the 35). Muslim community and returning it to the path of Muslims responded to what was regarded as decline Islam afresh has been obviously handed down to of faith and practice. As such a rich revivalist individuals within the community in the declaration tradition expressed itself in the lives and teachings of the Prophet (SAW) narrated by Hazrat Abu of individual reformers and in the activities of a Hurirah (R.A) in Sunan Abu Dawud. host of movements. From the eighteenth century great movements of revival and reform swept إن هللا يبعث لهذه األمة على رأس ك ّل مائة سنة من يج ّدد لها دينها throughout the Muslim world to halt the further “ will raise at the headof each century such decline. The prominent ones being: Wahabi people for this ummah who will revive its religion movement (founded by Muhmmad bin Abdul for it.” wahab of Najid) of Saudi Arabia, Jama‘at-i-Islami ̍̍ This suggests that the Muslim community after the (founded by Maulana Abul A̍̍ ‘la Mawdudi of India Prophet (SAW) will go through the periods of in 1941) of Indo-Pak sub-continent, and Ikhwan-ul- stagnation and degeneration. This also Muslimeen (founded by Hasan al-Banna in 1928) of contain an assurance that the community will Egypt. In each case these movements had certainly be revived and put back on track. While indigenous origins but often received stimuli from explaining this Hadith Maulana Maududi says, “the movements elsewhere. From the eighteenth century the sub-continent was the centre of key Islamic movements of revival and influence with the

SSLEJ - VOL-05, ISSUE-06, 2020 Page no. 207-213 Page 207 Jahangeer Gulzar / Islamic Revival and Emergence of Tablighi Jamaʻat in India reformers and thinkers like Shah Walliullah, Muslim political power and the consolidation of the Ahmad Khan, Ali Thanavi, Ahmad Raza British rule. Khan Barelwi, , Mohammad The emergence of Tablighi Jamaʻat coincided Iqbal, and Maulana Maududi at the forefront. These closely with the rise of Hindu proselytizing Islamic stalwarts found some of their strongest movements that launched massive efforts in the manifestations in the reformism of the school of early twentieth century to reconvert Hindus, Deoband, the radical reformism of the Ahl-i-Hadith, converted to Islam and Christianity. Notable among the revival of traditionalism of the Barelwis, the these Hindu revivalist movements were Shuddhi modernism of Aligrah and the of the (purification) and Sangathan (consolidation) Jamaʻat Islami. Among them Tablighi Jamaʻat has movements. The Tablighi movement aimed to emerged as the most popular grassroot Islamic reaffirm Muslim religio-cultural identity of movement of Indo-Pak sub-continent and a borderline Muslims who still practiced customs and prominent transnational Islamic revivalist religious rites connected with Hinduism. The movement in the contemporary Muslim World. Tablighi Jamaʻat emerged as a direct response to the (Mumtaz Ahmad. 2004. P. 165). Other significant rise of aggressive Hindu proselytizing movements reformative and revival movements also emerged of Shuddhi and Sangathan, as such Maulana Ilyas, from South Asia during nineteenth and twentieth the founder of the Tablighi Jamaʻat, believed that century. The Tablighi Jamaʻat is one of the major only a grassroot Islamic religious movement could Islamic movements of twentieth century. They have purify the borderline Muslims from their Hindu many followers and serious influence even outside accretions and educate them about their beliefs and the subcontinent. Indeed, there is serious claim that rituals in order to save them from becoming easy the Tablighi Jamaʻat is the most popular reform prey to the Hindu proselytizers. (Ibid. P. 166). movement in the Islamic world on the whole. Tablighi Jamaʻat was formally launched in 1926 Emergence of Tablighi Jamaʻat from Nizzamuddin, which later became the Tablighi Jamaʻat, a religious movement, was movement’s international headquarter. The Tablighi instituted in 1926 by Muhammad Ilyas al- Jamaʻat originated in Mewat, a Gangetic plateau in Kandhlawi in India. The movement primarily aims North India inhabited by Rajput tribes known as at spiritual reformation by working at the grass root Meos. When Maulana Ilyas started this religious level, reaching out to Muslims across all social and movement in Mewat, most Meos were Muslims in economic spectra to bring them closer to Islam. It name only. emerged as an offshoot of the movement. Maulana Muhammad Ilyas was of the view that the Tabligh Jamaʻat maintains a non-affiliating stance cause of irreligiousness among Muslims was due to in the matters of politics and (Muslim lack of direct interaction of the ʻUlama with masses. jurisprudence) so as to eschew the controversies. Realizing its imperativeness he decided to make Although, Tabligh Jamaʻat emerged out of the direct contact with common masses. As the masses Deobandi sub-school in the Fiqh, no were not aware of their disease so surely they will particular interpretation of Islam has been endorsed not approach the ʻUlama and specialists, as such the since the beginning of the movement. Tabligh initiative has to come from ʻUlama. That is why Jamaʻat has largely avoided electronic media and Maulana Ilyas emphasised on making direct contact has emphasized a personal communication for with common Muslims to cultivate and nourish proselytizing. The teachings of Tablighi Jamaʻat are imaan in their hearts. The ʻUlama wereto have a mainly rudimentary and the Six Principles put special place in the scheme of things as envisioned forward by Muhammad Ilyas form the basis. It was Maulana Ilyas. (Ubaidullah Fahad Falahi. 1996. P. also a continuation of the broader trend of Islamic 305). revival in India in the wake of the collapse of

SSLEJ - VOL-05, ISSUE-06, 2020 Page no. 207-213 Page 208 Jahangeer Gulzar / Islamic Revival and Emergence of Tablighi Jamaʻat in India Maulana Ilyas was himself a devoted disciple of the Prophet had employed his own capabilities, i.e. for leading Deobandi ʻUlama and committed to leading the bondsman of the Lord, specially the popularize their teachings. He believed that the heedless and the negligent, towards Him and giving methods of communication that they adopted— rise to the practice of striving to the utmost, even to setting up dini madaris (religious schools), issuing the extent of sacrificing one's life, for the glory of fatwa or writing scholarly tomes—could hardly take the Word of God. This, solely, is our endeavour, them beyond a small, selected circle. Ilyas’s own and this is all that I say to everyone. If this work is contribution lay here, in devising a novel method of seriously undertaken, a thousand times more Tabligh to spread Deobandi message to wider Madaris and Sufi-lodges will get established audience. (Ibid. P. 67). As he himself would often automatically, or rather, every Muslim will become stress, his aim was to spread the teachings of his a Madrasah and a Khanqah, and the boon and spiritual preceptor, the leading Deobandi ʻAlim blessing brought by the sacred Prophet will come to Ashraf ‘Ali Thanavi¬¬ —hailed by many as the be distributed at the level of the common man.” (renewer of the Faith) of the age—but by (Abul Hasan Ali Nadvi. 2006. PP. 221-222 ). using different methods. (Arshid ul-Qadri. P. 21). In Tablighi Jamaʻat and Revival of Dʻawah a talk with Maulana Ataullah Shah Bukhari, during his last illness, the Maulana expressd his views in Maulana Ilyas considered that the Da‘wah (means these words: inviting people towards Islamic faith and practice) was the mission of all the Messengers (Al-Qur’an. “In the beginning, when I taught in the Madrasah, a 2:213) and the last Massenger of Allah, Muhammad large number of pupils came to study, and there (SAW), also has been commanded to proclaim the were many good and promising boys among them. I mission, which has been revealed to him from his thought that the net result of the time and energy I Lord. This command is so serious that the spent on them could only be that they would be end fulfillment of his mission depends upon the up being Molvis and ʻUlama, and then take to propagation of it. professions that were generally accepted during those days. Some of them would learn the Unani It has been established on the authority of the text system of medicine and open their clinics, some of the Holy Qur’ān and authentic Traditions that the would pass the university examinations and become Muslim Ummah, following the example of the Holy teachers in schools and colleges, and some would Prophet, has been deputed by Allah to convey His have to rest content with serving as Molvis in the message to all nations of the world. As a matter of Madaris. That was all I, thereupon, lost interest in fact, this Ummah was created and sent out to the teaching in the Madaris…” world with the purpose of fulfilling the obligations of Dʻawah, Tabligh (propagation of the message of “Then a time came when my spiritual mentor gave Allah) and amr bil ma‘roof wa nahi ‘anil munkar me the permission to teach to the seekers of (enjoining the Good and forbiding the evil). The Truth and I also felt inclined towards it. By the following verse elucidates the fact: grace of God, those under my instruction made such a rapid progress that even I was surprised. With it I “You are indeed the best community that has ever also started thinking what it all was and where been brought forth for (the good of) Mankind: you would it lead to. At the most, some men of spiritual enjoin the doing of what is right and forbid the merit would be produced and people would come to doing of what is wrong….” (Al-Qur’an. 3:110). them with requests to invoke Divine favour on their This verse clearly states that the Muslim Ummah behalf to win a law-suit, or give them an amulet for has been raised for the guidance of all other having children. Ultimately, I lost interest in it as communities. The purpose of this Ummah’s well, and resolved that the proper use of the creation is that it should serve all the other nations capabilities God had endowed me with were to be in the sense that it should enjoin them to do good employed for the same purpose for which the Holy deeds, propagate good actions and forbid what is

SSLEJ - VOL-05, ISSUE-06, 2020 Page no. 207-213 Page 209 Jahangeer Gulzar / Islamic Revival and Emergence of Tablighi Jamaʻat in India wrong. Now, if this Ummah neglects this duty, it that Tabligh is the lifeblood of Islam and in order to will not be fulfilling the function for which it was revive it we will have to adopt the exact methods raised. and ways which are laid down and were In Maulana Ilyas’s view, this Ummah has been demonstrated by the Holy Prophet himself when he given special status (Ummat-o-Wasat, Khar-i- reformed the pagan Arabs. In this very connection, Ummah, Ummat-o-Wahid) over all other nations, Hadhrat Malik said: “Reformation of the last not because of the Salah, Zakāt, Hajj, Saumor any (part) of this Ummah will not be possible except by other rituals, but for having assigned to perform the adopting the method which was used in the task of Dʻawah. This practice, according to him, beginning by Holy Prophet.” (Maulana Ehtisham-ul was very popular in the Prophet’s period. The Hasan Kandahawi. P. 25). Prophet himself used to send out groups for Hailing the fresh approach to dʻawah work of preaching and everyone who had sworn allegiance Maulana Ilyas, the founder of Jamaʻat-i-Islami to him did the same with enthusiasm. Maulana Maududi observes that the most Emphasizing the importance of Da‘wah in Muslim reformative movements of contemporary era have Ummah, Syed Sulyman Nadvi writes: restricted their method of Tabligh—to publish books, establish Madaris, having their own journals “A wisely-planned (system of) Dʻawah and or magazines or newspapers or flags etc. and using Tabligh, “amr bil ma‘roof wa nahi ‘anil munkar” is electronic media. Through these methods, according the backbone of the entire body of Islam. It is to Maulana Maududi, they did not remain sincere Dʻawah on which depend the foundation, strength, and lead to show off their work. The methodology expansion and success of Islam. I believe that, in used by these reform movements became in- these days, Dʻawah is more needed than it was in adequate to reform the Muslims, because they only any time in the past; and in contrast with converting used modern tools for Tabligh and neglected the the non-Muslims to Islamic Faith, this is more prophetic model and failed to show up the important to make Muslims as Muslim, i.e., making predictable results over a long period of time. It was effort on those who are Muslims in name or by Maulana Ilyas who did this charismatic work of nationality so that they become true and dutiful ‘revival of dʻawah’ which later also served as key Muslims. In the light of the present-day religious for Talighi Jama‘at to expanse rapidly all over state of Muslims, it becomes the duty of every world. (Maulana Maududi. 1939. P. 09).In this Muslim to raise the cry of the Holy Qur'an: “O you, connection, Nadvi observed: who believe, do believe in Allah and His Messenger and in the Book” with all force and potential. This “Within a short period of time this Dʻawah demands that we go about from city to city, village movement spreads all over India. It affected and touched the heart and mind of people across the to village, and from door to door, persuading those who are Muslims in name to become true Muslims sections of society. What was the driving force by faith and by practice”. (Syed Sulaiman Nadvi. behind this speedy success of Dʻawah? It was not 1947. P. 25). The imperativeness of Dʻawah has due to any advertisement in newspapers, any been emphasized by the predecessors also. Maulana collection of money from public or government, any pamphlet, banner, poster or any propaganda means. Ilyas has said, if you don’t become dā‘i, you will surely become mad‘uu. (Ibid. P. 26). The force behind this phenomenal success was firstly “its Dʻawah methodology was very close to Maulana Ilyas not only reformed the work of the Dʻawah and reformation methods adopted at Tabligh but also revived the method (i.e., going initial period of Islam. Secondly “The Ikhlās door to door, village to village and city to city with (sincerity of intention) in Dʻawah worker was the message of Islam as Sahāba did) that was exhibiting glimpse of the era of -us-sālehin completely different from other existing revival period (early generation of Muslims) that sacrificed movements around the world. He was of the view in the path of Dʻawah only to please the Almighty.

SSLEJ - VOL-05, ISSUE-06, 2020 Page no. 207-213 Page 210 Jahangeer Gulzar / Islamic Revival and Emergence of Tablighi Jamaʻat in India They bore all difficulties with patience and smile.” point of view of such people who are fighting (Maulana Manzoor Noomani. P. 29). against it are unconsciously influenced by west. Indeed, they are themselves to great extent western Tablighi Jamaʻat and Revitalization of Faith in their approach and method and even in their (Yaqin) purported ideology. (Dr. Asrar Ahmad. 2009. P. Maulana Ilyas realized that the very foundations 18). upon which the superstructure was to be raised were crumbling among the Muslims and even their belief The emphasis of most Islamic movements is more in the fundamental articles of Faith was weakening social and political than religious. They are more day by day. In Maulana’s own words: ‘this-worldly’ than ‘other-worldly’. They are distinguished from other political and economic “The fundamental doctrines have ceased to be movements only in holding the Islamic way of life fundamental and lost the power to sustain and as a better solution to human problems than the regulate the subsidiary doctrines”. (Abul Hasan Ali systems of life enunciated by capitalistic democracy Nadvi. P. 130) or communism. Therefore it is imperative for the Therefore the correct procedure of reformation is intelligentsia of Muslim Ummah to strive that a that firstly the erroneous yaqeen should be uprooted forceful movement should be launched for reviving from the hearts by means of Lā ilāha, and then, and revitalizing the imān in the whole Ummah. through Illallāh, correct yaqeenupon Allah shold be Today majority of Muslims have strayed away from set– that Allah is the only doer. Its example is like Islam. They remained Muslims only by name and in that of a teacher who instructs his pupils to first practical life closely resemble with Ayam-ul Arab. wash away the tablet and then write the lesson on it. In between, the wind of westernization has made In Ilyas’s easier words:” what is Tabligh? Tabligh is their faith ambiguous. For the reformation and the effort of sending every word of deen to the second renaissance of Islam and Muslim Ummah, hearts”. we have to follow the footsteps of last Prophet. The Maulana Ilyas aimed to recapitulate the alleged prophet in his life went through different stages and piety and practice of Muhammad (SAW) and his these stages are important for Islamic movement to Companions in the 7th century AD, and as such was reform Muslim Ummah once again. We firmly concerned not just with Hindu or Christian inroads believe that this methodological progression of the into the Muslim community but with stemming the prophet’s life is divinely directed and Allah has rising tide of westernization and secularization. guided his prophet throughout. (Maulana Manzoor Unlike other contemporary Islamic renewers, Ilyas Noomani. P. 45). They were planned by Allah so did not believe that Islam could be reconciled with that they would be guidance for us, in our attempts Western science, technology and political to establish Islam again. So it is very important for ideologies. He believed that through the onslaught us to see the stages the prophet went through and of western imperialism (political as well as the progression of his Da‘wah. In the initial stages, intellectual), the thing which suffered most in rather during entire Makkan period (comprising of Muslims, was their imān. Although today Muslim thirteen years), the whole emphasis was given on lands had achieved the political independence from fundamental of Islam i.e., imān (imān billah, imān west but ideologically and intellectually they are bil- and imān bil-akhirah). The thirteen years still the slaves of western culture and philosophy of Makkan period set the foundation upon which the and this dominances is stronger than political. This structure of Madinian state and society was based. western ideology and philosophy is based on This point was very aptly conveyed in a statement atheism, godlessness and materialism and since its of the Prophet’s companion, Ibn Abbas: “we first inception is in conflict with religion. The learned imān and then we learned the Qur’an”. dominance of western culture and philosophical In order to reform the Muslims, who do not even thought is so pervasive and universal that even the know the details of the subject of Kalimah-e-

SSLEJ - VOL-05, ISSUE-06, 2020 Page no. 207-213 Page 211 Jahangeer Gulzar / Islamic Revival and Emergence of Tablighi Jamaʻat in India Shahādat, i.e., the things which constitute the very and goes straight to the labourer’s cottage and foundation of Islam; it would be a deadly mistake to farmer’s field and ignores no section of the society reform the upper structure while ignoring the basic can provide an effective answer to the menace of elements of faith. Ilyas maintained that the common irreligiousness. In one of his letters Maulana Ilyas and wide-spread disease of the Muslims of the age wrote: was their un-wanted (spiritual emptiness) and “A nation, whose decline in religion has dropped senselessness about deen. People have deep down even from the mere wording ofLā ilāha misunderstood this situation and consider that since Illallāh, how is the correction of outward of the imān is already present, therefore working on those nation possible without correcting its foundation? I things which come after iman is necessary, whereas therefore have completely eliminated thinking on the actual need is the building of iman from the intermediate and higher stages. When the opening beginning. He used to say: gets corrected and people start going on the right “Our work is based upon making an effort on the track, they can reach the ends even by themselves. foundation of deen. Our movement is, in reality, the Thinking of ends, when the beginning is wrong, is movement of Imān. But, whatever collective efforts but the slavery of the passion and desires, and is of deen are commonly being made nowadays, their like building castle in the air…….” (Maulana workers and pioneers, in the belief that this Manzoor Numani. P. 102). foundation (i.e., imān) is present, work for raising It was the weak or a loss of faith at an individual the upper-structure of Ummah. So, they concentrate level which made Maulana Ilyas argue that Islamic their attention and resources on building upon this revivalism was first and foremost about purifying (supposed) foundation. Whereas to us, the foremost and intensifying individual faith in Islam, which led requirement of the Ummah is only that, at first, the him to concentrate on the work of Dʻawah which light of true imān should enter its hearts.”(Ibid. P. eventually became a movement–Tablighi Jama‘at. It 53). is popular that the Tabligh Jama‘at is concerned Therefore the real task in front of Ummah is with only Kalimah and prayer. In reality, it is a reviving the faith and basic values of Islam. For movement of faith and conviction; faith in the second renaissance of Islam, Abul Hasan Ali Nadvi unseen realities, faith in Allah. Maulana Ilyas used also advocates that, “for this substantial job, the first to say, “I never even thought of suggesting any and major thing which Muslim Ummah need to do, name and if I would suggest any name for this then is to revive the imān of Muslims. Islam is religion it would have been Tahreeki Imān.” (Nadvi. P. for all times and Muslims did not require new 220). religion, new prophet or new Shari‘ah rather they Conclusion need to revive their imān because the new challenges, riots, powers cannot be fortified with Tablighi Jamaʻat has emerged as largest and most weaker faith.” (Abul Hasan Ali Nadvi. 1992. P. influential Tran-national Islamic movement of the 289). The Tablighi movement is ideally suited to contemporary times. Today the Jamaʻat has meet the demand of time and repel the mounting followers all over the world. Its annual international challenge of disbelieve and irreligiousness. The conferences in Raiwind (Lahore, Pakistan), Tongi present day materialists and irreligious movements (Bangladesh), and Bhopal (India) attract millions of make a direct appeal to the common masses and people. In fact, in recent years the Raiwind annual sedulously sow the seed of doubts among them. conference has become the second largest religious Ideological debates, religious literature and plans congregation of the Muslims after Hajj. The and activities that are confined to the elite and do Tablighi Jamaʻat organizes huge gatherings every not involve the common man cannot arrest the year without any advertisement, hand bills or progress of apostasy and materialism. Only a posters and without making any announcement on religious movement which begins at the grassroot loudspeakers. Hundreds and thousands of people

SSLEJ - VOL-05, ISSUE-06, 2020 Page no. 207-213 Page 212 Jahangeer Gulzar / Islamic Revival and Emergence of Tablighi Jamaʻat in India involve themselves in this work but no magazine is 7. Faridi, Iftikhar. (1986). Irshadat wa Maktoobat: issued to fetch them together, to lure them or to give Baaniye Tabligh Hazrat Maulana Shah them instructions. Revitalization of faith, Dʻawah Muhammad Ilyas. Delhi: Arshi Publication. methodology and role of mosques are the key 8. Haq, Anwar ul.(1972). TheFaith Movement of factors of Tablighi Jamaʻat that separates it from Mulana Mohammad Ilyas, London: George other Islamic movements of the contemporary era. Allen and Unwin Ltd. It is generally assumed that Tablighi Jamaʻat is 9. Hasan, Mohammad Ihtisham. (n.d) Islami restricted to Kalimah and Prayer. Factually, it is a Zindgi. New Delhi: Idara-i-Isha‘at Deeniyat movement of faith and conviction; faith in unseen Kandahawi, Maulana Ehtisham-ul- realities, faith in God. The method adopted by Hasan.(1989). Musalmano ki Mojuda Pasti ka Maualna Ilyas was simple. Organizing Tablighi Wahid llaj. New Delhi: Idare-i-Ishat-i-Diniyat. tours for specific periods served as the training 10. Hasani, Muhammad Thani. (1970). Swanah plateform in multi-dimensional way. This Tablighi Maulana Yousuf Kandhalvi. Lucknow: Maktab- method has worked very well. Many who were i-Islami. steeped in ignorance have reformed their lives in its 11. Kandahawi, Maulana Yusuf. 1981. Hayatus wake. They do not rest content at their personal Sahaba. (3vols). New Delhi: Idara-i-Ishaʻat-i- reform but zealously reform others as well to bring Diniyat. them to the same straight path which they 12. Maududi, Maulana. (October 1939), “Ayak discovered for themselves. Another feature peculiar Aham Deeni Tahreek”.Tarjimanul Qur’an. to Tablighi is that, despite the change in leadership, 13. Maududi, Maulana. (1975). A Short History of its work has not slackened since its inception; rather Revivalist Movement in Islam. Lahore: Maktabi it is on the rise. The success of Tablighi Jamaʻat is Islamia. also because, from the time of Maulana Ilyas till 14. Nadvi, Abul Hasan Ali.(1992). Insāni Dunya this date, it does not changed much in pattern and per Musalmano ke ʻArooj wa Zawāl ka Asr. methodology unlike other movements. Lucknow: Maglis Tahqeeqat Wa Nashreyaat. 15. Nadvi, Abul Hassan Ali. (2006). Maulana Ilyas References aur unki Deeni Dawat. New Delhi: Faridbook 1. Ahmad, Dr. Asrar. (2009). Islamic Renaissance: Depot. The Real Task Ahead. Delhi: Al Huda 16. Nadvi, Abul Hasan Ali (2002). The Religious Publication. Reflection of Maulana Ilyas. New Delhi:Idara-i- 2. Ahmad, Mumtaz.(2004). Talighi Jamaʻat. In Ishaʻti Deniyat. John L S Esposito (Ed.).Islam and Modern 17. Nadvi, Syed Sulyman. (1947).Paigam Ber Muslim World. (Vol: 2). USA: Macmillan Qoom Aur Iss Ka Asool-I-Dʻawah. U.P: Farid Reference. Book Depot. 3. Ali, Jahn Ashik.(2006).Islamic Revivalism: A 18. Numani, Manzur. (1991). Malfuzati Hazrat Study of the Tablighi Jamaʻat in Sydney. South Maulana Muhammad Ilyas. New Delhi: Idare-i- Wales. Ishat-i-Diniyat. 4. Ali, Jan A. (2010).Tablighi Jama‘at: A 19. Qadri, Arshad-ul. (n.d). Tablighi Jamaʻat: Transnational Movement of Islamic Faith Haqaiq aur Ma’lumat ka Ujale Main. New Regeneration. In European Journal of Economic Delhi: Maktabi Jam-i-Nur. and Political Studies. (vol.3). Istanbul. 20. Skind, Yoginder.(2002).The Origins and 5. Anwar, Mohammad. (2015). Tablighi Jamaʻat ki Development of the Tablighi Jamaʻat (1920- Mahnat ka Alam Ma Samrat. Deoband: Javaid 2000) A Cross Country Comparative Study. Publication. New Delhi: Orient Longman. 6. Falahi, Ubaidullah Fahad. (1996). Tarikh-i- 21. Zakariyya, Muhammad. (1990). Faza’il-i- Dawat-o- Barsegir ka Tanazur Main. New ʻAmal. New Delhi: Idara-i-Ishaʻat-i-Diniyat. Delhi: Hindustan publications.

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