Tablighi Jamaat
Tablighi Jamaat ( Urdu تبلیغی جماعت, community of preaching ' abbreviated TJ), also Tabligh Jamaat -i (Persian جماعت تبلیغ ) is a Sunni Islamic piety and missionary movement in 1926 by the religious scholar Maulana Muhammad Ilyās ( 1885-1944) was founded in British India and operates globally today. Goal of the movement is, to lead Muslims who have no intrinsic connection to their religion a strictly aligned to the Koran and Sunna life.
History
The Tabligh Khwaja Hasan Nizami call
Historical background for the emergence of Tablighi Jamaat were the missionary efforts of the Hindu Arya Samaj community in the early 20th century as part of their concept of Shuddhi ( " Cleaning") sought to Indian populations, for during the centuries of Muslim rule in India Islam had converted to recover for Hinduism. A particularly important target group for these Hindu Mission were so-called " Nau - Muslims," the only nominally adhered to Islam, but more accomplished Hindu practices. These included the Malkana - Rajputs in North India. By the year 1927 succeeded the Arya Samaj community to convert about 163,000 Malkanas to Hinduism.
Khwaja Hasan Nizami (1878-1955), a Muslim scholar who worked as a journalist and writer based in Delhi, exclaimed against this background, in a 1923 book entitled dA ʿ ī -yi Islām ( " caller to Islam "), his co-religionists to ward off the Hindu missionary efforts, and urged that must be pressed any one individual Muslim than DA ʿ ī for this purpose. The book was immensely popular among North Indian Muslims and lived until 1926, five editions. As a means for the preaching ( Tabligh ) of Islam recommended Nizami, who belonged to the Chishtiyya Order, and Sufi practices such as Qawwali songs and Ta'ziya processions.
The Meo mission of Muhammad Ilyās
While Nizami was only active in journalism itself, put another Muslim scholar, Muhammad Ilyās his demands into action. Unlike Nizami, however, he belonged to an Islamic current, which rejected the Sufi traditions. Muhammad Ilyās was closely connected through his family with the Deobandi movement, which had Darul Uloom of Deoband in 1867 launched and used in particular relations with the leadership of the Maẓāhiru l - ʿ Ulum, a sister school of Darul Uloom in Saharanpur. After returning from a pilgrimage to Mecca Muhammad Ilyās began in 1926 with mission activities among the Meos, a peasant folk group based in Mewat south of Delhi. As the Malkanas took the Meos themselves rajputische descent to complete and were regarded as Nau -Muslims. After Ilyas had built in the place Nuh a following, he formed a group of six Meos that he commissioned it, regularly in the neighboring Meo - Döfern about the kalima, ie the Islamic creed, and ritual prayer preaching. From the late 1920s began groups of newly converted Meos with regular mission trips in the region, which they must use the same time to be taught religion in the centers of the Deobandi movement.
After another pilgrimage to Mecca in 1932 Ilyās called in the winter of 1933 more than 200 of his Meo followers met in Delhi, where he and Husain Ahmad Madani, the rector of the Deoband Madrasa of, them held a speech about the importance of Tabligh. The most important religious opponents continued the Arya Samaj community that had been converted to 1934 a large number of Malkanas to Hinduism and undertook efforts to extend their missionary work on Mewat. To reduce the influence of the Arya Samaj, Ilyas called out together in 1934 a large gathering ( Panchayat ) of Meo leaders, in which he undertook them on the principles of Islam. Until his death in 1944 succeeded Ilyās to anchor his faith movement ( tahrik -i Īmān ) into the Meo society. At a meeting of the movement in Nuh in November 1941 took about 25,000 Meos part, including several well-known ʿ ulama ʾ.
Globalization movement
After the death of his son Mawlana Muhammad Ilyās Yūsuf was chosen by the elders of TJ for new Amīr of the community. He was a gifted organizer and expanded until his death in 1965, the area of operation of the TJ to the entire Islamic world. As a non-political movement could spread in the 1950s and 1960s by missionaries about the Arab countries, sub-Saharan Africa, Southeast Asia, Turkey and Western Europe. In the early 1970s, the TJ 's madrasas and religious centers established in the Malay states of Kelantan and Terengganu.
Religious orientation and organizational structure
Characteristic of the TJ is their anti-intellectualism. For the activists of the TJ Islam is primarily a "practical activity" ( ʿ Amali arrived) and less something being talked about, it must be written or read. Learning is viewed as something that is a constant threat to the community, because of the risk that they take the place of practical work. Therefore, this temptation must be constantly met. Mawlana Yūsuf, the second Amīr of the TJ to the request of a trailer, a book about the movement to write, have rejected the argument that religious practice ( ʿ amal ) is significantly more important than intellectual activity. The only intellectual activity that is advocated is the oral transmission of the prophetic tradition.
The followers of the TJ practice regularly from missionary activities whose purpose is the Islamization of society and the transformation of society dominated by Western values to form an Islamic society. The mandatory requirements of the TJ- trailer it belongs to be regular, voluntary and unpaid missionary work, on the one hand to spread the faith and on the other hand to get a preacher himself to a special piety. The supporters of the community are encouraged to perform every month at least three -day mission trip, especially within the home mosque or the neighboring cities. In addition, each year to a 40- day-long mission trip at home or abroad are carried out. Finally, a four-month mission to evangelise the purpose of his own education on the sources of motion, ie Bangladesh, India and Pakistan, mandatory for all members once in a lifetime.
As part of their pilgrimage the TJ- trailer flock to mosques. There they preach and conduct their missionary work. In addition, however individual interviews are conducted with Muslims in the private sector.
The TJ reject violence on principle and sees itself as apolitical. Because of this orientation, the movement has also been criticized by other Islamic groups. For example, has Tabish Mahdi, a leading ideologue of the Indian Jamaat -e -Islami, accused in the 1980s in a specially TJ book devoted to this movement, the "true to their political restraint, their neglect of jihad and their excessively strong ritualism " to violate teachings of Islam.
The world center ( ʿ Alami markaz ) of the Tablighi Jamaat is located in New Delhi, in the village of Basti Hazrat Nizamuddin, in a multi-story building, which includes a mosque, an Islamic seminary ( the Madrasa Kashf al - ʿ Ulum ) and several rooms for visitors. The elders ( buzurgān ) live here. By 1995, this global center was headed Amir of the one who was referred to as Hazratji. After the death of the third Amir ʿ al -Hasan ām in 1995, the line went over ( Shura ) to a three-member consultative body. In addition, the TJ communities in Pakistan and Bangladesh became independent more. The center of the Tablighi Jamaat in Pakistan is located in Lahore, capital of Punjab province, however, 30 km south -lying Raiwind is also referred to as a spiritual center. The European headquarters of TJ, the 'Institute of Islamic Education ', is located in Great Britain in the North English Dewsbury. There young Muslims are trained to be ' Islamic scholars ' within the meaning of the TJ there. Director of the Centre is the senior TJ functionary Sheikh Muhammad Said Patel, participating in national and international events of TJ TJ and acts as a speaker.
The TJ in Germany
Since the 1960s, Tablighi Jamaat which is also active in Germany. The constitutional protection is (as of 2011) of approximately 700 members from TJ. As a German center of the TJ applies Friedrichsdorf north of Frankfurt am Main. TJ facilities also exist in Berlin, Bochum, Cologne, Hamburg, Hanover, Munich and Pappenheim, these associations and mosques do not have in their statutes, however, point to the TJ.
The TJ has no comprehensive, solid organizational structure in Germany; their activities are controlled and coordinated through informal contacts of the following among other. The primary target group of the TJ in Germany are particularly economically and socially disadvantaged young Muslims. These are rated by the TJ to be very receptive to their message. Addition, however, also includes young converts to Islam to the target group of the TJ, which are advertised in -depth personal interviews.
In April 2005, a week-long meeting of the TJ was aligned with about 1000 participants from home and abroad in Hamburg. As a high-ranking guest preacher from India and Pakistan were invited to this event, among others. At the end of the event groups were compiled and sent on mission trips that are to be voluntary, regular and free of charge.
The Federal Constitutional protection all looks in his report of 2006, the risk given that the TJ due to their strict interpretation of Islam and the worldwide missionary activity promotes Islamist radicalization processes. Thus, there are documented individual cases in which the infrastructure of the missionary movement was used by members of terrorist groups to travel purposes.
Interior Senator Ehrhart Körting (SPD ) described the TJ as a " water heater " for Islamist terrorists in London. A well-known German followers of the Tablighi Jamaat is Murat Kurnaz.