This text is a transcription of a lecture discussing the internal conflict within the Tablighi Jamaat, a large Islamic missionary movement. The speaker details the history of the Jamaat, highlighting key figures and events leading to a schism in 2016. He explores the underlying causes of the division, including succession disputes and differing interpretations of religious practices. The lecture further examines the broader context of sectarianism in Islam, emphasizing the importance of adhering to the Quran and Sunnah while advocating for tolerance and unity among diverse Muslim groups. Finally, the speaker urges a return to core Islamic principles to resolve the conflict and prevent further division within the Muslim community.

Tablighi Jamaat and Sectarianism: A Study Guide

Quiz

Answer each question in 2-3 sentences.

1. What are the two factions that have formed within the Tablighi Jamaat in recent years and what is the primary point of conflict between them?
2. What are the three main centers of the Tablighi Jamaat’s annual gatherings, and where are they located?
3. What are the titles of the two books used by the Tablighi Jamaat that have recently become a source of controversy, and why are they controversial?
4. What is the historical context of the Deobandi and Barelvi conflict, and what is the central issue of contention?
5. Who was Maulana Ilyas Kandhalvi and what is his significance to the Tablighi Jamaat?
6. According to the speaker, what is the primary issue that caused the split in the Tablighi Jamaat after the death of Maulana Inamul Hasan?
7. What is the speaker’s view on sectarianism within Islam and what does he argue is the source of division?
8. According to the speaker, what is the importance of the Quran and Sunnah, and how should Muslims approach the interpretation of these sources?
9. How does the speaker analyze the hadith of the 73 sects in relation to sectarianism?
10. What is the speaker’s perspective on the role of the Imams in Islamic jurisprudence, and what is his specific objection to the way they are followed by some Muslims?

Quiz Answer Key

1. The two factions within the Tablighi Jamaat are the “building group,” which focuses on infrastructure and organization, and the “Shura group,” which adheres to a council-based leadership structure. The primary conflict is over leadership and authority, stemming from a dispute regarding the appointment of an amir (leader).
2. The three main centers of the Tablighi Jamaat’s annual gatherings are in Tongi (Bangladesh), near Lahore (Pakistan), and the Nizamuddin center in Delhi (India). These gatherings draw huge numbers of participants and are significant events in the Tablighi Jamaat calendar.
3. The two books are “Virtues of Deeds” and “Virtues of Charity.” They are controversial because they contain accounts of outlandish Sufi events and stories, which some find to be inconsistent with a strict adherence to the Qur’an and Sunnah.
4. The conflict between the Deobandi and Barelvi sects began after the establishment of the Deoband Madrasah and is rooted in differing views on Sufi practices and the authority of Hadith. Each group holds the other as not being a true Muslim, even though they both come from the Sunni and Hanafi schools of thought.
5. Maulana Ilyas Kandhalvi was the founder of the Tablighi Jamaat, who started the movement in 1926 as an effort to educate Muslims at the basic level of the religion. He focused on teaching Muslims about ablutions and prayers, expanding the movement to various villages.
6. According to the speaker, the primary cause of the split in the Tablighi Jamaat was the failure to reestablish the Shoori (council) after the death of Maulana Inamul Hasan and a power struggle, resulting in the appointment of Maulana Saad Kandhalvi without the proper consultation.
7. The speaker views sectarianism as a curse and believes the primary source of division within the Islamic community is the creation of factions and the adherence to traditions and teachings outside of the Qur’an and Sunnah. He advocates for unity based on the teachings of the Qur’an and Sunnah.
8. The speaker emphasizes that the Qur’an and Sunnah are the supreme and fundamental sources of guidance in Islam. He advises that Muslims approach the interpretation of these sources by referencing Hadith and avoiding opinions or traditions that deviate from their teachings.
9. The speaker argues that the hadith of the 73 sects does not command Muslims to create sects. Rather, it is a prediction of what will happen. He states that the Qur’an orders Muslims not to create sects and to reject interpretations of Hadith that justify divisiveness.
10. The speaker believes that the Imams should be respected but that their sayings should not supersede the Qur’an and Sunnah. He objects to how some Muslims follow Imams dogmatically rather than directly studying the Qur’an and Hadith, specifically referencing the act of kissing the thumb.

Essay Questions

1. Analyze the historical development of the Tablighi Jamaat, including its origins, growth, and the internal conflicts that have led to its current state of division. How has the legacy of Ilyas Kandhalvi shaped the trajectory of the movement?
2. Discuss the role of religious texts in the Tablighi Jamaat, focusing on the controversial books “Virtues of Deeds” and “Virtues of Charity,” and the impact of these books on the schism within the Jamaat. How do they compare to more canonical texts of the Qur’an and Sunnah?
3. Examine the issue of sectarianism within Islam as described by the speaker. What are the core issues that contribute to sectarian divisions, and how does he suggest overcoming them? What are the obstacles to creating unity within Islam, as identified by the speaker?
4. Compare and contrast the speaker’s approach to understanding Islam with the practices of the Tablighi Jamaat and its various factions. In what ways does the speaker attempt to be a neutral observer while also providing an analysis of the movement’s theological underpinnings?
5. Discuss the speaker’s emphasis on the Qur’an and Sunnah as the primary sources of guidance in Islam. How does this compare with the speaker’s understanding of the role of the Imams and the traditional schools of thought?

Glossary of Key Terms

• Tablighi Jamaat: A transnational Islamic missionary movement that encourages Muslims to return to a strict adherence to Sunni Islam.
• Deobandi: A Sunni Islamic reform movement that emphasizes a strict interpretation of the Qur’an and Hadith, with a focus on education and missionary work.
• Barelvi: A Sunni Islamic movement that emphasizes love and devotion to the Prophet Muhammad and includes practices that some consider Sufi, often in opposition to the Deobandi view.
• Ahl al-Hadith: A movement within Sunni Islam that emphasizes the importance of direct study of the Hadith, and often opposes Sufi practices or traditions not directly found in the texts.
• Shura: A consultative council used in Islamic decision-making. In this context, it refers to the leadership council within the Tablighi Jamaat.
• Amir: A leader or commander, often used to denote the head of a religious group or organization. In this context, it is the disputed leadership position within the Tablighi Jamaat.
• Nizamuddin Center: The original headquarters of the Tablighi Jamaat in Delhi, India.
• Raiwand Center: A major center of the Tablighi Jamaat located in Pakistan.
• Tongi (Bangladesh): A town near Dhaka, Bangladesh, known for hosting one of the largest annual Tablighi Jamaat gatherings.
• Virtues of Deeds/Virtues of Charity: Two books written by Shaykh Zakaria Kandhalvi used by the Tablighi Jamaat that have become controversial for containing outlandish Sufi stories and accounts.
• Hayat al-Sahaba: A book written by Yusuf Kandhalvi about the lives of the companions of the Prophet, used within the Tablighi Jamaat.
• Ijtihad: The process of making a legal decision based on the Islamic legal tradition. The term refers to reasoned interpretation of Islamic law by qualified scholars.
• Sunnah: The practice and teachings of the Prophet Muhammad, serving as a secondary source of guidance for Muslims after the Qur’an.
• Hadith: The recorded sayings, actions, and approvals of the Prophet Muhammad, which are used to guide Muslims in their religious practice and understanding.
• Qur’an: The holy scripture of Islam, considered by Muslims to be the word of God as revealed to the Prophet Muhammad.
• Ahl al-Bayt: The family of the Prophet Muhammad, including his descendants, wives, and other close relatives.
• Tawheed: The concept of the oneness of God in Islam, which emphasizes that there is no other god but Allah.
• Ghadir Khum: A specific location where the Prophet Muhammad is said to have delivered a sermon about the importance of Ahl al-Bayt.
• Rifa al-Ideen: The practice of raising hands during prayer, specifically when going into and rising from the bowing position (Ruku’). This is a point of contention for some Sunni Muslims.
• Ijma: The consensus of the Muslim scholars on a particular issue of law or practice.
• Fard: A religious obligation in Islam that is considered a duty for all Muslims.
• Mujaddid: A renewer of the faith, who is seen as coming at the turn of each century in the Islamic calendar to restore Islamic practice back to the traditions of the Prophet and his companions.
• Nasbiy: A derogatory term given to individuals who show animosity toward the family of the Prophet Muhammad.
• Kharijites: An early sect of Islam who broke away from mainstream Islam over political and religious disputes.
• Wahhabi Movement: An Islamic revivalist movement that promotes a strict adherence to Islamic doctrine and often views other Muslims as apostate.
• Shia: A sect of Islam that believe Ali ibn Abi Talib was the rightful successor to the Prophet Muhammad.
• Qadiani: A group that stems from the Ahmadiyya movement that was founded in 1889. Orthodox Muslims don’t consider them to be proper Muslims.

Tablighi Jamaat Schism and Islamic Unity

Okay, here is a detailed briefing document analyzing the provided text:

Briefing Document: Analysis of Discourse on the Tablighi Jamaat and Sectarianism within Islam

Date: October 22, 2024 (based on the text’s context)

Source: Excerpts from a transcript of a public session (number 179) held on December 29, 2024

Overview:

This briefing document summarizes a lengthy and complex discourse that primarily centers on the Tablighi Jamaat, a large Islamic organization, and its recent internal divisions. The speaker, who identifies as an engineer and a scholar of the Quran and Sunnah, provides a critical historical overview of the group, its origins, and its current conflict. The speaker also uses this specific conflict as a springboard to discuss broader issues within Islam, such as sectarianism, the importance of adhering directly to the Quran and Sunnah, and the dangers of blind following of tradition. The tone is critical yet somewhat sympathetic, seeking to inform and to advocate for a more unified and Quran-centered approach to Islam.

Key Themes and Ideas:

1. The Tablighi Jamaat and Its Internal Strife:

• Origins and Growth: The Tablighi Jamaat was founded by Ilyas Kandhalvi in 1926 with the aim of teaching basic religious practices to Muslims. The speaker acknowledges their hard work and dedication to going “from village to village to town to town to the mosque” and expresses personal “love for the people of Tablighi Jamaat” for their self-sacrifice.
• Current Division: For the past nine years, the Tablighi Jamaat has been split into two factions: one focused on the “building system” and the other on the “Shuri” (consultative council). The text specifies that the schism became public in 2015. This conflict recently resulted in violence at their annual gathering in Bangladesh on December 18, 2024, with “five people were martyred and more than a hundred were injured.”
• Accusations and Rhetoric: Each group accuses the other of various offenses, including calling the opposing group “Saadiani” which is intentionally close to “Qadiani” in sound, suggesting they are heretical, and that one side is an “Indian agent” while other “is pro-Pakistan.”
• Leadership Dispute: The dispute over leadership can be traced to the death of Inamul Hasan in 1995 and the failure to name a successor, resulting in a power vacuum and ultimately, the schism between Maulana Saad Kandhalvi and the Shura based in Raiwand. The speaker argues that the Tablighi Jamaat, which is generally averse to public sectarianism, is publicly showcasing its division.

1. Sectarianism Within Islam:

• Historical Context: The speaker traces the historical roots of sectarianism in Islam, highlighting the Deobandi-Barelvi divide, which emerged in the early 20th century. They note that before the Deoband madrasa, distinctions between Muslims were not as significant, focusing instead on legal schools of thought.
• Critique of Sectarianism: The speaker argues that sectarianism is a “curse” and a deviation from the true teachings of Islam. The speaker emphasizes the need to avoid sectarian labels. They believe that sectarianism and the lack of tolerance prevents Muslim unity.
• Critique of Following Elders: The speaker takes issue with the practice of following elders in a tradition, that results in the failure to adhere to and interpret the Qur’an and Sunnah directly.
• Call for Unity through Diversity: The speaker advocates for a form of unity that acknowledges diversity and encourages scholarly debate while emphasizing common ground in the Qur’an and Sunnah.

1. Importance of the Quran and Sunnah:

• Primary Sources: The speaker insists that the Quran and the Sunnah (the teachings and practices of the Prophet Muhammad) are the primary sources of guidance in Islam.
• Rejection of Sectarian Interpretations: They are critical of sectarian interpretations of the Quran and Sunnah, particularly in the area of worship. They find that traditions based on the sayings of elders result in a loss of adherence to the true practices described in Hadith (collections of the sayings and actions of the Prophet).
• Emphasis on Understanding: The speaker emphasizes the importance of understanding the meaning of the Quran, rather than simply reciting it without comprehension. The speaker strongly criticizes the Tablighi Jamaat for relying more on books of virtue than on the text of the Qur’an itself. They cite the example of the practice of Rafa ul-Yadayn (raising hands during prayer), which they see as a clear example of adherence to Sunnah over sectarian custom. The speaker states that “The entire religion of the whole stands on it.” in regards to following the recorded traditions of how the Prophet practiced Islam.

1. Critique of Traditional Islamic Practices:

• Sufi Influences: The speaker is critical of certain Sufi practices and beliefs, particularly those found in books such as “Virtues of Deeds”, used by the Tablighi Jamaat before being removed by Maulana Saad Kandalvi. They reject stories in these books that conflict with the Quran and Sunnah.
• Rejection of Imitation of Religious Leaders: The speaker states “we don’t believe any sage, we don’t believe traitors, yes, we believe those who are loyal to the Messenger of Allah”. They reject the practice of following particular religious leaders and state that the “Imams are not at fault” and “we are not saying anything to Imam Hanifa, Imam Shafi’i, Ahmad Ibn Hanbal, Imam Malik, to his followers”, but reject religious leaders’ ideas that do not follow Quran and Sunnah.

1. The Concept of “The Straight Path” (Sirat al-Mustaqim):

• Emphasis on following the straight path. The speaker quotes a hadith about the Prophet drawing a straight line, representing the true path, and many crooked lines, representing the paths of deviation, and urges adherence to the Quran and Sunnah in an effort to avoid “paths of the devil”.
• Call to adhere to the way of the blessed The speaker concludes by stating that “They have not made their own paths and whoever has deviated from their path is the wrongdoer.” The speaker makes this statement in the context of the Prophet’s path and those who have followed the same path.

Quotes of Significance:

• “It is a very big international news for Muslims. Therefore, it is not only a cause of pain and suffering, but also a cause of shame.” – On the Tablighi Jamaat conflict.
• “No Muslim in the world called himself a Deobandi before the Hanafis There was a difference between the Shafi’is and the Sunnis, but the difference was not that these Deobandis were Muslims…” – On the historical context of sectarianism.
• “I think sectarianism is a curse and we should avoid it.” – On the speaker’s stance on sectarianism.
• “The whole issue of sectarianism is going on and then we started the work of a separate invitation, not to form a congregation…” – On the speaker’s organization.
• “…the Quran and the Sunnah of His Prophet (peace and blessings of Allah be upon him). The Qur’an Who wants to believe that the Qur’an and the Sunnah are one and the same, these are not optional things in this regard, there are two sources in parallel, the one who denies the Sunnah is not misguided, brother, he is a disbeliever…” – On the importance of following the Sunnah.
• “This book is meant to end the differences between Jews and Christians. The book made the Companions and now Rizwan out of misguidance and made them the imam of the whole humanity and you are saying that differences will arise…” – On the unifying effect of the Qur’an.
• “…after the departure of the Messenger of Allah, the Qur’an is the supreme caliph on this planet earth…” – On the final authority of the Quran after the Prophet.
• “These are crooked lines, isn’t there a devil sitting on top of each line, who is calling you to him, and in the center of which I have drawn a straight line.” He placed his finger on it and said, “I recited the verse of the Qur’an, ‘The straight path,’ and this is my path, which is the straight path, so follow it…” – On the importance of following the straight path.

Analysis:

The speaker’s analysis is comprehensive, historically informed, and critical of the status quo within many Islamic communities. They advocate for a return to the primary sources of Islam (Quran and Sunnah) while rejecting sectarianism, blind following of tradition, and innovations that go against the Prophet’s teachings. The speaker uses the current conflict within the Tablighi Jamaat as a case study to illustrate the harmful effects of sectarianism and the importance of following the straight path. They highlight the significance of adherence to the way of the blessed in following the straight path.

Potential Implications:

This discourse has the potential to provoke discussion and debate within Muslim communities. It is a call for a critical engagement with religious traditions, pushing for a more Quran and Sunnah focused practice of Islam, and it might encourage Muslims to look beyond traditional sectarian divisions. However, the speaker’s criticism of established practices and leadership may be met with resistance from those within those traditional systems. The speaker intends to encourage followers of these paths to reevaluate some of their beliefs and practices, but also to treat other Muslims with respect regardless of their sect.

Conclusion:

This public session provides a detailed and nuanced commentary on a specific conflict within the Tablighi Jamaat while touching on wider issues of sectarianism and correct Islamic practice. The speaker advocates for reform, tolerance, and a return to the primary sources of Islam in the interest of creating a unified and more tolerant Muslim community. The message is powerful, but is likely to be controversial.

The Tablighi Jamaat: Division and Disunity

Frequently Asked Questions

• What is the Tablighi Jamaat and what are its main activities?
• The Tablighi Jamaat is a large, international Islamic organization that originated in India around 1926. It focuses on encouraging Muslims to adhere to basic Islamic practices like prayer, ablution, and reading the Quran. They are known for their door-to-door preaching efforts, often traveling from village to village, mosque to mosque, promoting these fundamentals. The organization emphasizes personal sacrifice and religious devotion among its members, who often fund their missionary activities from their own pockets. It is also noteworthy for its large gatherings, particularly in Tongi, Bangladesh, near Lahore, Pakistan, and at Nizamuddin, in Delhi, India. They have centers established in roughly 170 countries and are considered to be the largest organization in the Muslim world.
• Why has the Tablighi Jamaat recently been in the news?
• The Tablighi Jamaat has experienced significant internal conflict and division in recent years, stemming from disagreements over leadership and the methodology of preaching. This has led to the formation of two main factions: one aligned with the “building system” (construction and management of centers), and the other focused on the “Shura” (consultative council). These divisions have manifested in clashes, most notably at their annual gathering in Bangladesh on December 18, 2024, resulting in deaths and injuries. The accusations flying between the factions are also a factor in the media coverage, with each side accusing the other of various wrongdoings.
• What are the main points of contention between the two factions within the Tablighi Jamaat?
• The core of the conflict involves disputes over leadership succession following the death of previous leaders. This culminated in Maulana Saad Kandhalvi unilaterally declaring himself Amir (leader) in 2016, leading to a split from the Shura council, the original group. The original Shura group felt that the 10 member Shura should have selected a new amir as decided in 1993. This resulted in each faction declaring the other’s mosques to be illegitimate, while accusations of betrayal and even foreign influence (Indian Agent), are common in the videos uploaded by the different factions. The factions differ also on the usage of specific books, for instance, Maulana Saad Kandhalvi’s faction no longer endorses “Virtues of Deeds” and “Virtues of Charity,” which have been sources of controversy.
• What is the significance of the books “Virtues of Deeds” and “Virtues of Charity” and why are they now controversial?
• These books, authored by Sheikh Zakaria Kandhalvi, have historically been a part of the Tablighi Jamaat’s curriculum. However, they have come under criticism for containing narratives and stories perceived as fantastical, and for promoting ideas associated with Sufi practices and beliefs. Some critics, including Maulana Tariq Jameel, have argued that these narratives are not grounded in the Qur’an or the Sunnah. It’s also important to note that the authorship of these texts has been a factor, as the books are from the father of Maulana Saad Kanlavi, who was in the party of Sufism and Peri Muridi. This is why Saad Kandhalvi banned the books.
• How does the Tablighi Jamaat relate to the broader historical conflict between the Deobandi and Barelvi schools of thought?
• The Tablighi Jamaat is rooted in the Deobandi school of thought, which emerged as a reaction against certain Sufi practices and beliefs. The Deobandi school originated with the establishment of the Deoband Madrasa. This madrasa was formed because its scholars began to differ from Sufi thought, specifically taking aspects from the Ahl al-Hadith school. The Barelvi school of thought, in response, arose in 1904 in opposition to the Deobandi school and their deviations from Sufi thought. This led to a long-standing theological and cultural conflict between these two schools, with each side accusing the other of being outside the fold of Islam. This history of sectarianism affects how each faction within the Tablighi Jamaat views the other.
• How does the speaker view the role of sectarianism in Islam?
• The speaker views sectarianism as a detrimental force in Islam, believing it to be a curse. He argues that divisions and sects are a violation of the Qur’anic injunction to “hold fast to the rope of Allah and do not be divided into sects”. He believes the constant infighting and accusations of disbelief that each sect throws at each other creates disunity. He stresses that Muslims should primarily adhere to the Qur’an and the Sunnah of the Prophet Muhammad and avoid creating sects. He further asserts that each group thinks that their way is right, and because of that, it is easy for that group to deem all other groups are on the path to hell. He supports a more tolerant approach to differences in practice, where groups should focus on constructive scholarly criticism rather than outright denouncement.
• What is the speaker’s position on following the Qur’an and the Sunnah?
• The speaker strongly emphasizes that the Qur’an and the Sunnah are the primary sources of guidance for Muslims. He maintains that the method for the prayer was not described in the Quran, and therefore must come from the Sunnah and its related Hadiths. He argues that adherence to these sources will prevent Muslims from going astray, as the Prophet’s final instructions centered around these two things. He also stresses the importance of understanding the Qur’an rather than simply reciting it without comprehension. He highlights a hadith in which the Prophet (PBUH) states the best book of Allah is the Book of Allah, and the best path is that of Muhammad, and that any new actions in religion are considered heresies and will lead to hell.
• What is the significance of the Hadith of Ghadeer Khum, and what does it tell us about the two things the Prophet left behind?

The speaker considers the Hadith of Ghadeer Khum to be of the highest importance. It details the Prophet, peace be upon him, declaring that he was leaving behind two weighty things for his followers: the Qur’an and his Ahl al-Bayt (his family). This is considered an important hadith because the Quran is not just a book, but rather “The Rope of Allah”, that if followed closely, will keep one from going astray. The Hadith goes on to say that the Prophet (PBUH) implores his followers to treat the Ahl al-Bayt well. The speaker believes that this hadith shows the significance of the Qur’an and also the importance of respecting the Prophet’s family. He argues that the Muslim Ummah has failed to uphold either of these.

The Tablighi Jamaat Schism

Okay, here’s the timeline and cast of characters based on the provided text:

Timeline of Events

• 1904: Madrasah Manzarul Islam Barelwi is built, marking the formal establishment of the Barelvi sect.
• 1905:Five Fatwas of infidelity (Hussam al-Haramayin) are issued against Deobandi scholars by Barelvi scholars.
• Einstein publishes his Special Theory of Relativity, while the Deobandi-Barelvi conflict escalates.
• Deobandi scholars write Al-Muhand Ali Al-Mufand in response to accusations of infidelity, but these are not accepted by the Barelvis.
• 1926: Maulana Ilyas Kandhalvi starts the work of Tablighi Jamaat in Mewat, initially focused on educating Muslims.
• 1944: Maulana Ilyas Kandhalvi dies.
• 1965: Maulana Yusuf Kandhalvi, Ilyas’s son, dies at the age of 48 after serving as Amir for 21 years; he wrote Hayat al-Sahaba.
• 1965: Instead of Yusuf’s son, Haroon, Sheikh Zakaria Kandhalvi appoints his son-in-law, Maulana Inamul Hasan Kandhalvi, as the Amir of Tablighi Jamaat.
• 1981: Dawat-e-Islami is formed by Barelvi scholars, with access to existing Barelvi mosques.
• 1993: Maulana Inamul Hasan Kandhalvi forms a ten-member council to choose a successor as Amir.
• 1995: Maulana Inamul Hasan Kandhalvi dies; the ten-member council fails to choose a new Amir, and the leadership falls to the council.
• 2007: The speaker of the text attends the Tablighi Jamaat gathering at Raiwind on 2nd November.
• 2008: The speaker moves towards Ahl al-Hadith beliefs.
• 2009: The speaker starts to understand issues of sectarianism
• 2010: The speaker starts regular video recordings of Quran classes in October.
• March 2014: Maulana Zubair Al Hasan, a member of the Shura council, dies.
• November 2015:Meeting of the Tablighi Jamaat in Raiwand.
• Haji Abdul Wahab adds 11 new members to the shura, making a total of 13, and Maulana Saad Kandhalvi is named as one of the two most senior.
• Maulana Saad Kandhalvi refuses to sign the document with the 13 members.
• June 2016: Maulana Saad Kandhalvi declares himself the Amir of the Tablighi Jamaat, sparking a split within the organization. He expelled members of the other side from the Nizamuddin mosque in Delhi.
• December 1, 2018: A clash occurs between the two factions of the Tablighi Jamaat in Bangladesh.
• November 18, 2018: Haji Abdul Wahab dies.
• December 18, 2024: Violent clashes in Bangladesh between the two Tablighi Jamaat groups result in 5 deaths and over 100 injuries. This event causes the speaker of the text to discuss the history of Tablighi Jamaat in public.
• December 29, 2024: The speaker gives public session number 179, discussing these events.

Cast of Characters

• Maulana Ilyas Kandhalvi: Founder of the Tablighi Jamaat in 1926. He focused on educating Muslims and his work spread quickly. He died in 1944.
• Maulana Yusuf Kandhalvi: Son of Ilyas Kandhalvi; the second Amir of Tablighi Jamaat. Served for 21 years, wrote Hayat al-Sahaba. Died at the age of 48 in 1965.
• Maulana Haroon Kandhalvi: Son of Yusuf Kandhalvi, not chosen as the next Amir of Tablighi Jamaat after his father’s death.
• Sheikh Zakaria Kandhalvi: Nephew of Ilyas Kandhalvi and cousin of Yusuf Kandhalvi. Chose his son-in-law as Amir instead of Yusuf’s son. Wrote Virtues of Actions, Virtues of Hajj, Virtues of Durood and Virtues of Charity.
• Maulana Inamul Hasan Kandhalvi: Son-in-law of Sheikh Zakaria Kandhalvi; the third Amir of Tablighi Jamaat, serving for 30 years (1965-1995). Established the ten-member council.
• Maulana Saad Kandhalvi: A descendant of Ilyas Kandhalvi who declared himself the Amir in 2016, leading to the current split within the Tablighi Jamaat. He leads the faction based at the Nizamuddin center in India and has banned some Tablighi books.
• Haji Abdul Wahab: A senior member of the Tablighi Jamaat Shura (council) and teacher. He was with Ilyas Kandhalvi in 1926. Attempted to make peace between the groups in 2016 before passing away in 2018.
• Maulana Zubair Al Hasan: Member of the ten-member Shura, who died in March 2014.
• Rashid Ahmed Gangui, Ashraf Ali Thanvi, and Ismail Ambeti: Deobandi scholars who were targets of the Fatwas of infidelity from the Barelvis in 1905.
• Khalil Ahmad Saharanpuri: Deobandi scholar who wrote Al-Muhand Ali Al-Mufand in response to accusations of infidelity from the Barelvis in 1905.
• Imam Nabawi: Author of Riyad al-Saliheen, a widely read hadith book.
• Maulana Tariq Jameel: A contemporary religious scholar who has criticized some of the traditional stories found in Tablighi books.
• Imam Ahmed Barelvi: Founder of the Barelvi sect.
• Ibn Abidin al-Shami: A scholar from 1252 A.H. who gave a blasphemous fatwa about Surah Al-Fatiha. Deobandi scholars cite him with respect.
• Imam Abu Hanifa: Founder of the Hanafi school of law, whose opinions are followed by both Deobandis and Barelvis.
• Sheikh Ahmad Sarandi (Mujaddid al-Thani): Declared himself a Mujaddid and claimed that if a prophet was to come to the Ummah, he would follow Hanafi law.
• Sheikh Abdul Qadir Jilani: A respected Sufi figure. Author of Ghaniya Talibeen.
• Imam al-Ghazali: A respected Sufi figure who lived from 505 – 506 Hijri.
• Maulana Ilyas Qadri: Leader of the Dawat-e-Islami movement.
• Maulana Ilyas: Leader of a small Tablighi Jamaat of Ahl al-Hadith.
• Engineer (Speaker of the text): The speaker of the text who describes the history of the Tablighi Jamaat and Islamic sectarianism. He considers all the sects to be Muslim.
• Qazi Shur: A judge of Kufa who wrote a letter to Hazrat Umar about issues of Ijtihad.
• Imam Ibn Al-Mazar: Author of Kitab al-Ijma, a book on the consensus of Islamic scholars.
• Zayd Ibn Arqam: Narrator of the hadith of Ghadeer Khum.
• Hazrat Umar: Companion of the Prophet, second Caliph.
• Hazrat Abu Bakr: Companion of the Prophet, first Caliph.
• Mufti Amjad Ali: Author of Bhar Shariat.
• Syed Farman Ali Shah: Whose translation is used for the Deobandis.
• Gulam Ahmad Qadiani: The person who formed the Qadiani movement.

This detailed breakdown should provide a solid understanding of the key events and figures discussed in the text. Let me know if you have any other questions!

The Tablighi Jamaat Schism

The Tablighi Jamaat, a Deobandi sect, has experienced a significant split in recent years, leading to internal conflict and division [1, 2]. Here’s a breakdown of the key aspects of this schism based on the provided sources:

Origins and Early Growth:

• The Tablighi Jamaat was started by Ilyas Kandhalvi, with the goal of teaching basic Islamic practices [1, 3].
• It became a large organization with centers established in 170 countries [3].
• The Jamaat is known for its commitment to preaching and personal sacrifice, with members often using their own money to travel and spread their message [3].
• They focus on teaching basic practices like ablution and prayer, and their work is considered effective [3].

The Split:

• Internal Division: Over the last nine years, the Tablighi Jamaat has been divided into two groups: one focused on the building system and the other on the Shura (council) [1].
• Public Disagreement: This division became very public in December 2024 during the annual gathering in Tongi, Bangladesh, when clashes between the two factions resulted in casualties [1, 4].
• Accusations: The two groups have engaged in mutual accusations. The Shura group, based in Raiwind (Pakistan), has accused Maulana Saad Kandhalvi’s group of being Indian agents [4]. Maulana Saad Kandhalvi’s group is referred to as “Saadiani” by the other group, which is a derogatory term that sounds similar to “Qadiani,” a group considered heretical by many Muslims [2].
• Centers of Division: The split is evident in different centers globally. The main centers are in Tongi (Bangladesh), Raiwind (Pakistan), and Nizamuddin (India), with the Nizamuddin center being associated with Maulana Saad Kandhalvi [1, 4].
• Leadership Dispute: The conflict is rooted in a disagreement over leadership succession following the death of Maulana Inamul Hasan in 1995. A ten-member council was supposed to choose a new leader, but this did not happen [5, 6]. In 2016, Maulana Saad Kandhalvi declared himself the Amir (leader), which was not accepted by the Shura [6].

Key Figures and Their Roles:

• Maulana Ilyas Kandhalvi: Founder of Tablighi Jamaat [1, 7]. He passed away in 1944 [7].
• Yusuf Kandhalvi: Son of Ilyas Kandhalvi, who served as Amir for 21 years and died in 1965 [8].
• Maulana Haroon Kandhalvi: Son of Yusuf Kandhalvi, who was not chosen as the next Amir [5, 8].
• Sheikh Zakaria Kandhalvi: A nephew of Maulana Ilyas Kandhalvi and cousin of Yusuf Kandhalvi. He chose his son-in-law, Maulana Inamul Hasan, as Amir instead of Maulana Haroon Kandhalvi [5]. He wrote the book Virtues of Deeds, which is now not read by the group led by Maulana Saad Kandhalvi [3, 9].
• Maulana Inamul Hasan: Son-in-law of Sheikh Zakaria Kandhalvi, who served as Amir for 30 years (1965-1995) [5].
• Maulana Saad Kandhalvi: A descendant of Ilyas Kandhalvi and the leader of one of the two factions. He is in charge of the Nizamuddin center in India [10].
• Haji Abdul Wahab: A senior member of the Shura who opposed Maulana Saad Kandhalvi’s claim to leadership [6, 10]. He died in 2018 [10].

Impact of the Split:

• Clashes and Casualties: The dispute has resulted in physical clashes and casualties [4, 11].
• Division of Followers: The majority of the Tablighi Jamaat is with the Shura group centered in Raiwind [10]. The common members of the Tablighi Jamaat are not fully aware of the split [12].
• Accusations of Sectarianism: The conflict is seen as part of a broader issue of sectarianism within Islam [11].

Underlying Issues:

• Sectarian Tensions: The split is partly due to long-standing tensions between Deobandi and Barelvi sects. The speaker mentions that he hated the Tablighi Jamaat when he was younger because they belonged to the Deobandi sect [2].
• Controversial Books: The group led by Maulana Saad Kandhalvi no longer uses books like Virtues of Deeds, which is considered controversial [3, 9].
• Leadership Disputes: A major issue is the lack of clear succession process within the Tablighi Jamaat [5].

In conclusion, the Tablighi Jamaat’s split is a complex issue involving leadership disputes, sectarian tensions, and disagreements over practices. The division has led to physical conflict and has caused concern among Muslims [3, 4].

Sectarianism in Islam

Sectarianism within Islam is a significant issue, characterized by divisions and conflicts among different groups [1, 2]. The sources highlight several aspects of this problem, including its historical roots, its impact on Muslim communities, and the different perspectives on it [3-5].

Historical Roots of Sectarianism

• Early Divisions: The sources suggest that the seeds of sectarianism were sown early in Islamic history [6].
• After the death of the Prophet Muhammad, political disagreements led to the emergence of the Sunni and Shia sects [6].
• The rise of different schools of thought (madhhabs) also contributed to the divisions, although they initially did not cause as much conflict [3].
• Deobandi and Barelvi: A major split occurred with the emergence of the Deobandi and Barelvi sects in the Indian subcontinent. These two groups, both Sunni and Hanafi, developed from differing views on Sufi thought and Ahl al-Hadith teachings [3, 4].
• The establishment of the Deoband Madrasa and the Barelvi Madrasa further solidified this division [3].
• These groups have a long history of disagreement and conflict, with each not accepting the other as true Muslims [3].

Manifestations of Sectarianism

• Mutual Condemnation: The different sects often accuse each other of being misguided or even outside the fold of Islam [3, 7].
• The Barelvi’s issued fatwas of infidelity against Deobandi scholars [4].
• The Deobandis and Barelvis are not ready to accept the other as Muslim [3].
• Accusations and derogatory terms are used against each other, such as “Saadiani” to describe followers of Maulana Saad Kandhalvi, which is a word that is meant to sound like “Qadiani,” a group considered heretical [3, 8].
• Physical Conflict: Sectarian tensions have sometimes resulted in physical violence, as seen in the clashes within the Tablighi Jamaat [2, 8].
• Members of one group of Tablighi Jamaat attacked members of another group, resulting in deaths and injuries [8].
• Mosques are sometimes declared as “Masjid Darar,” (a mosque of the hypocrites) by opposing groups [9].
• Intolerance: The sources suggest that sectarianism leads to intolerance and a lack of respect for different views within the Muslim community [7, 10].
• Sectarian groups are more focused on defending their own positions and attacking others [7].
• This is demonstrated by the practice of some groups of throwing away prayer rugs of other groups in mosques [2, 9].

Different Perspectives on Sectarianism

• Sectarian Identity: Each sect often views itself as the sole possessor of truth, with the other groups being misguided [7].
• Ahl al-Hadith consider themselves to be on the path of tawheed (oneness of God) [7].
• Barelvis see themselves as the “contractors of Ishq Rasool” (love of the Prophet) [7].
• Deobandis claim to defend the Companions of the Prophet, although they will not discuss aspects of their history that do not support their point of view [7].
• The Quran’s View: The sources emphasize that the Quran condemns sectarianism and division [5].
• The Quran urges Muslims to hold fast to the “rope of Allah” and not to divide into sects [5].
• The Quran states that those who create sects have nothing to do with the Messenger of Allah [5].
• Critique of Sectarianism: The speaker in the sources critiques sectarianism, arguing that it is a curse and that all sects should be considered as Muslims [2].
• He suggests that unity should be based on scholarly discussion, rather than on forming exclusive groups [10].
• He also believes that groups often focus on their own particularities, while ignoring the foundational values of Islam. [7]
• The speaker says that the Imams did not spread sectarianism; it is the fault of the followers of the Imams [6].

The Role of the Quran and Sunnah

• The Straight Path: The sources highlight the importance of following the Quran and the Sunnah (Prophet’s practices) as the “straight path” [11, 12].
• This path is contrasted with the “crooked lines” of sectarianism and division [11].
• The sources argue that the Quran and the Sunnah are the core sources of guidance [13, 14].
• Interpretation: Differences often arise from the interpretation of the Quran and Sunnah, which are used to justify sectarian differences. [15]
• Each sect has its own translation of the Quran, leading to varying understandings [16].
• Some groups emphasize adherence to specific interpretations of religious texts and actions, often based on the teachings of their own scholars, rather than focusing on the core teachings of Islam [15].

Conclusion Sectarianism in Islam is a complex and multifaceted issue with historical, theological, and social dimensions [5]. The sources highlight that sectarianism leads to division, conflict, and intolerance within the Muslim community [1, 2, 7]. They call for a return to the core principles of Islam, as found in the Quran and Sunnah, and for mutual respect and tolerance among all Muslims [5, 10, 11]. The sources emphasize that the Quran condemns sectarianism and that the true path is one of unity based on shared faith and not sectarian identity [5, 11, 12].

Islamic Jurisprudence: Sources, Schools, and Sectarianism

Islamic jurisprudence, or fiqh, is a complex system of legal and ethical principles derived from the Quran and the Sunnah (the teachings and practices of the Prophet Muhammad). The sources discuss several key aspects of Islamic jurisprudence, particularly how it relates to different interpretations and practices within Islam.

Core Sources of Islamic Jurisprudence:

• The Quran is considered the primary source of guidance and law [1, 2].
• It is regarded as the direct word of God and is the ultimate authority in Islam.
• Muslims are urged to hold fast to the Quran as a source of unity and guidance [3].
• The Sunnah, which encompasses the sayings and practices of the Prophet Muhammad, is the second most important source [2, 4, 5].
• The Sunnah provides practical examples of how to implement the teachings of the Quran [2].
• It is transmitted through hadiths, which are reports of the Prophet’s words and actions [2, 4].
• Ijma (consensus of the Muslim scholars) is another source of Islamic jurisprudence [6].
• It represents the collective understanding of Islamic law by qualified scholars.
• The sources mention that the ummah will never agree on misguidance [6].
• Ijtihad (independent legal reasoning) is the process by which qualified scholars derive new laws based on the Quran and the Sunnah when there is no clear guidance in the primary sources [6].
• Ijtihad allows for the application of Islamic principles to new situations and circumstances [6].
• The sources point out that the door of ijtihad is open until the Day of Resurrection [1].

Schools of Thought (Madhhabs):

• The sources mention different schools of thought, or madhhabs, within Sunni Islam, including the Hanafi, Shafi’i, Maliki and Hanbali schools [7, 8].
• These schools developed as scholars interpreted and applied the Quran and Sunnah differently.
• The speaker indicates that these different Imams did not spread sectarianism, but their followers did [8, 9].
• The Hanafi school is particularly mentioned, as it is the school of jurisprudence followed by Deobandis, Barelvis, and even Qadianis [7, 10].
• The sources note that there is no mention in the Quran or Sunnah that Muslims must follow one of these particular schools of thought [8, 11].
• It is said that the four imams had their own expert opinions [8].
• The Imams themselves said that if they say anything that is against the Quran and Sunnah, then their words should be left [9].

Points of Jurisprudential Disagreement:

• The sources discuss disagreements over specific practices, like Rafa al-Yadain (raising the hands during prayer), which is practiced by those who follow the hadiths from Bukhari and Muslim, but not by Hanafis [12].
• The speaker in the source says that he follows the method of prayer from Bukhari and Muslim [10].
• Hanafis, in contrast, do not perform Rafa al-Yadain [10, 12].
• The sources indicate that different groups within Islam have varying interpretations of what constitutes proper Islamic practice [12].
• For instance, some groups emphasize the importance of specific rituals, while others focus on different aspects of faith [13].
• The source suggests that sectarianism arises because each sect has its own interpretation of the Quran and Sunnah [5].
• Differences in jurisprudence are often related to different understandings of what is considered Sunnah [12].
• The speaker points out that there are different types of Sunnah [12].
• The practice of kissing the thumbs is also a point of difference. The Barelvis kiss their thumbs, while the Deobandis do not. The source explains that this is a point of disagreement even within Hanafi jurisprudence [14].
• The speaker also says that both are incorrect in light of the Quran and Sunnah [14].

Ijtihad and Modern Issues

• The source states that the door of Ijtihad remains open until the Day of Judgment and that it is a beauty of Islam that allows people in different locations to address issues that are not directly covered in the Quran and Sunnah [1].
• Ijtihad is considered necessary to address contemporary issues that did not exist at the time of the Prophet, such as those related to technology or modern life [1, 6].
• Examples include issues of blood donation, praying in airplanes, and other contemporary matters [6].
• The need for ijtihad allows the religion to remain relevant across time and cultures.
• The sources mention that the scope of Ijtihad is limited to issues on which there is no consensus, and it does not contradict the Quran or Sunnah [1, 6].
• The source says that Ijtihad should be performed by a wise person who is familiar with the proper process [6].

Emphasis on the Quran and Sunnah

• The sources consistently emphasize the importance of the Quran and Sunnah as the primary sources for guidance [1, 2, 5].
• It states that all actions must be in accordance with the Quran and Sunnah [1].
• The Prophet emphasized the importance of holding fast to the Quran and Sunnah [2].
• The source indicates that the Quran and Sunnah should be considered the main source of information about religion [11].
• The speaker indicates that the Sunnah is essential for understanding and practicing Islam. The method of prayer is not described in the Quran, but comes from the Sunnah [2].

The Problem of Sectarianism and Jurisprudence

• The source also suggests that sectarianism is a result of differences in jurisprudential interpretations and an over-emphasis on the opinions of specific scholars and imams [9, 13].
• The speaker emphasizes that sectarianism is a curse and that Muslims should avoid it [3, 7].
• He stresses the importance of focusing on the core values of the Quran and Sunnah.
• He also suggests that each group should engage in intellectual discussion and not condemn others [3, 13].
• He states that the Imams did not spread sectarianism; the fault is with their followers [8, 9].

In summary, Islamic jurisprudence is a rich and complex system based on the Quran and the Sunnah, which is interpreted and applied through Ijma and Ijtihad. The sources show how this process has led to different schools of thought and varying interpretations of Islamic law and practice. While there is space for scholarly disagreement and the need to address contemporary issues, the sources also emphasize the need to avoid sectarianism and adhere to the core principles of the Quran and Sunnah.

Quranic Interpretation and Sectarianism

Quranic interpretation, or tafsir, is a crucial aspect of Islamic scholarship, involving the explanation and understanding of the Quran’s verses [1]. The sources discuss how different approaches to Quranic interpretation have contributed to sectarianism and varying understandings of Islam.

Importance of the Quran:

• The Quran is considered the direct word of God and the primary source of guidance in Islam [2, 3].
• The sources emphasize the Quran as a source of unity, urging Muslims to hold fast to it [4].
• It is considered a complete guide for humanity [5].
• The Quran is the ultimate authority, and the Sunnah explains how to implement the Quranic teachings [3].

Challenges in Quranic Interpretation:

• The sources point out that differences in interpretation of the Quran are a major source of sectarianism [1, 5].
• Each sect often has its own translation of the Quran, leading to varying understandings and disputes [1].
• Some groups emphasize the literal reading of the Quran and Sunnah, while others focus on more metaphorical or contextual interpretations [1, 6, 7].
• The Quran was meant to end differences between people, not create them. [1].

The Role of the Sunnah:

• The Sunnah, which encompasses the sayings and practices of the Prophet Muhammad, is essential for understanding and practicing Islam [3].
• The method of prayer, for example, is not fully described in the Quran, but comes from the Sunnah [3].
• The sources emphasize that the Sunnah is a necessary complement to the Quran, clarifying and elaborating on its teachings [3].
• Both the Quran and the Sunnah should be followed as sources of guidance [3].

The Problem of Sectarian Interpretations

• The sources criticize the tendency of some groups to prioritize their own interpretations and traditions over the core message of the Quran [8].
• Sectarian groups often consider their own interpretations as the only correct ones.
• The speaker in the source notes that many Muslims read the Quran in Arabic without understanding its meaning, leading to misinterpretations and manipulations by religious leaders [1, 5].
• Some groups emphasize the teachings of their own scholars and imams, while ignoring the core teachings of Islam from the Quran and Sunnah [8-10].
• The source suggests that the Imams did not spread sectarianism; it is the fault of their followers [2, 11].
• Sectarian interpretations of the Quran are seen as a deviation from the intended purpose of the scripture. [9]
• Some groups reject valid hadith and only accept the teachings of their own imams, even when the imams’ teachings are not based on the Quran and Sunnah [12].

The Correct Approach to Interpretation

• The speaker emphasizes the importance of directly engaging with the Quran and Sunnah rather than relying on interpretations of religious clerics or scholars [10].
• The sources suggest that the Quran is meant to be understood, not just recited without comprehension [1, 5].
• There is a call for a return to the core principles of the Quran and Sunnah, without sectarian biases [3].
• The sources suggest that scholarly discussion and intellectual engagement, rather than dogmatic adherence to specific interpretations, are necessary for proper understanding [9].
• The sources refer to a hadith that calls for the community to refer to the Quran and Sunnah when there is a dispute [3, 13].
• The speaker believes that the Quran is meant to unite people, not divide them [1].

Historical Context and the Quran

• The sources also suggest that the Quran must be understood in its historical context.
• The speaker explains that the Quran was meant to be a guide for all people and that Muslims should not be like those who recite it without understanding [1].

Ijtihad and Interpretation

• The sources also touch on the role of ijtihad, or independent reasoning, in interpreting the Quran.
• Ijtihad is used to interpret Islamic law when there is no direct guidance in the Quran or Sunnah [14].
• The door of ijtihad is open until the Day of Judgment to address contemporary issues that did not exist at the time of the Prophet [15].
• Ijtihad should be performed by a qualified scholar and should not contradict the Quran or Sunnah [14].

In summary, Quranic interpretation is a critical aspect of Islamic practice, but it is also a source of sectarianism due to differences in how the text is understood. The sources call for a return to the Quran and Sunnah, and for direct engagement with the scripture, as well as an understanding of its original historical context. The sources emphasize the importance of using both the Quran and the Sunnah as guides and stress that the Quran is meant to be understood and not simply recited, while discouraging reliance on specific interpretations of religious clerics and scholars, in order to avoid sectarianism.

Islamic Unity: Challenges and Pathways

Religious unity is a significant theme in the sources, particularly in the context of Islam, where sectarianism and division are identified as major challenges. The sources emphasize the importance of the Quran and Sunnah as unifying forces, while also discussing the obstacles to achieving true unity among Muslims.

Core Principles for Unity

• The Quran is presented as the primary source of unity [1]. It is considered the direct word of God and the ultimate authority in Islam [2, 3].
• Muslims are urged to hold fast to the Quran as a source of guidance and unity [1].
• The Quran is meant to end differences between people, not create them [4].
• The Sunnah, the teachings and practices of the Prophet Muhammad, is also crucial for unity [3].
• The Sunnah is a necessary complement to the Quran, clarifying and elaborating on its teachings [3].
• Both the Quran and the Sunnah should be followed as sources of guidance [3].
• The concept of Ijma (consensus of Muslim scholars) is also mentioned as a source of unity, representing the collective understanding of Islamic law [5].
• The sources state that the ummah will never agree on misguidance [5].
• The sources emphasize that all Muslims are brothers and sisters and that they should respect each other [1, 6].

Obstacles to Unity

• Sectarianism is identified as a major obstacle to religious unity [1].
• The sources note that sectarianism arises from differences in interpretations of the Quran and Sunnah, as well as from the overemphasis on the opinions of specific scholars [1, 7].
• Each sect often has its own translation of the Quran, leading to varying understandings and disputes [4].
• The sources criticize the tendency of some groups to prioritize their own interpretations and traditions over the core message of the Quran [8].
• The speaker emphasizes that sectarianism is a curse and that Muslims should avoid it [1, 6].
• The sources suggest that many Muslims read the Quran in Arabic without understanding its meaning, leading to misinterpretations and manipulations by religious leaders [4, 9].
• Blind adherence to the opinions of religious clerics and scholars is also seen as a cause of disunity [4, 10].
• The source suggests that the Imams did not spread sectarianism; it is the fault of their followers [1, 7, 11-13].
• Internal conflicts and disputes within religious groups further exacerbate the problem [14].
• The sources describe how disagreements within the Tablighi Jamaat led to its division into two factions, resulting in violence and animosity [2, 6, 12, 14, 15].
• The sources also mention historical events, such as the conflict between the Deobandis and Barelvis and the Sunni and Shia split, as examples of how political and theological disagreements can lead to division [11, 16, 17].

Pathways to Unity

• The sources stress the importance of focusing on the core values of the Quran and Sunnah, rather than getting caught up in sectarian differences [1, 3, 5, 18].
• Muslims should engage directly with the Quran and Sunnah, rather than relying on interpretations of religious clerics or scholars [4, 10].
• Intellectual discussion and engagement, rather than condemnation of others, are necessary for proper understanding [8, 12].
• The source suggests that each group should engage in intellectual discussion and not condemn others [12].
• The sources emphasize the importance of tolerance and mutual respect among different groups [8, 11, 14].
• Muslims should avoid labeling others as “hell-bound” [8].
• The sources suggest that a recognition of the diversity of interpretations is necessary [8, 12].
• The source states that the ummah cannot come together on one platform and that it should give space to everyone [12].
• The sources point to the need for Ijtihad to address contemporary issues, which may contribute to a sense of shared understanding and engagement with faith in modern contexts [5, 19].
• The source notes that the door of ijtihad is open until the Day of Judgment and that it is a beauty of Islam that allows people in different locations to address issues that are not directly covered in the Quran and Sunnah [5, 19].

Emphasis on Shared Humanity

• The sources highlight the importance of recognizing the shared humanity of all people and avoiding sectarianism and prejudice.
• The source states that there is no prophet after the Prophet Muhammad and that Muslims should focus on the Quran and Sunnah [12].
• The speaker emphasizes that despite differences in interpretation, all sects of Islam are considered Muslim [8].
• The goal should be to foster unity based on the teachings of the Quran and Sunnah, while respecting the diversity of perspectives [12].

In conclusion, the sources present a complex view of religious unity, acknowledging both the unifying potential of the Quran and Sunnah, and the divisive forces of sectarianism and misinterpretations. The path to unity, according to the sources, lies in a return to the core principles of Islam, fostering intellectual engagement, and promoting tolerance and mutual respect, while avoiding sectarianism and prejudice.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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This text is a transcription of a lecture discussing the internal conflict within the Tablighi Jamaat, a large Islamic missionary movement. The speaker details the history of the Jamaat, highlighting key figures and events leading to a schism in 2016. He explores the underlying causes of the division, including succession disputes and differing interpretations of religious practices. The lecture further examines the broader context of sectarianism in Islam, emphasizing the importance of adhering to the Quran and Sunnah while advocating for tolerance and unity among diverse Muslim groups. Finally, the speaker urges a return to core Islamic principles to resolve the conflict and prevent further division within the Muslim community.

Tablighi Jamaat and Sectarianism: A Study Guide

Quiz

Answer each question in 2-3 sentences.

1. What are the two factions that have formed within the Tablighi Jamaat in recent years and what is the primary point of conflict between them?
2. What are the three main centers of the Tablighi Jamaat’s annual gatherings, and where are they located?
3. What are the titles of the two books used by the Tablighi Jamaat that have recently become a source of controversy, and why are they controversial?
4. What is the historical context of the Deobandi and Barelvi conflict, and what is the central issue of contention?
5. Who was Maulana Ilyas Kandhalvi and what is his significance to the Tablighi Jamaat?
6. According to the speaker, what is the primary issue that caused the split in the Tablighi Jamaat after the death of Maulana Inamul Hasan?
7. What is the speaker’s view on sectarianism within Islam and what does he argue is the source of division?
8. According to the speaker, what is the importance of the Quran and Sunnah, and how should Muslims approach the interpretation of these sources?
9. How does the speaker analyze the hadith of the 73 sects in relation to sectarianism?
10. What is the speaker’s perspective on the role of the Imams in Islamic jurisprudence, and what is his specific objection to the way they are followed by some Muslims?

Quiz Answer Key

1. The two factions within the Tablighi Jamaat are the “building group,” which focuses on infrastructure and organization, and the “Shura group,” which adheres to a council-based leadership structure. The primary conflict is over leadership and authority, stemming from a dispute regarding the appointment of an amir (leader).
2. The three main centers of the Tablighi Jamaat’s annual gatherings are in Tongi (Bangladesh), near Lahore (Pakistan), and the Nizamuddin center in Delhi (India). These gatherings draw huge numbers of participants and are significant events in the Tablighi Jamaat calendar.
3. The two books are “Virtues of Deeds” and “Virtues of Charity.” They are controversial because they contain accounts of outlandish Sufi events and stories, which some find to be inconsistent with a strict adherence to the Qur’an and Sunnah.
4. The conflict between the Deobandi and Barelvi sects began after the establishment of the Deoband Madrasah and is rooted in differing views on Sufi practices and the authority of Hadith. Each group holds the other as not being a true Muslim, even though they both come from the Sunni and Hanafi schools of thought.
5. Maulana Ilyas Kandhalvi was the founder of the Tablighi Jamaat, who started the movement in 1926 as an effort to educate Muslims at the basic level of the religion. He focused on teaching Muslims about ablutions and prayers, expanding the movement to various villages.
6. According to the speaker, the primary cause of the split in the Tablighi Jamaat was the failure to reestablish the Shoori (council) after the death of Maulana Inamul Hasan and a power struggle, resulting in the appointment of Maulana Saad Kandhalvi without the proper consultation.
7. The speaker views sectarianism as a curse and believes the primary source of division within the Islamic community is the creation of factions and the adherence to traditions and teachings outside of the Qur’an and Sunnah. He advocates for unity based on the teachings of the Qur’an and Sunnah.
8. The speaker emphasizes that the Qur’an and Sunnah are the supreme and fundamental sources of guidance in Islam. He advises that Muslims approach the interpretation of these sources by referencing Hadith and avoiding opinions or traditions that deviate from their teachings.
9. The speaker argues that the hadith of the 73 sects does not command Muslims to create sects. Rather, it is a prediction of what will happen. He states that the Qur’an orders Muslims not to create sects and to reject interpretations of Hadith that justify divisiveness.
10. The speaker believes that the Imams should be respected but that their sayings should not supersede the Qur’an and Sunnah. He objects to how some Muslims follow Imams dogmatically rather than directly studying the Qur’an and Hadith, specifically referencing the act of kissing the thumb.

Essay Questions

1. Analyze the historical development of the Tablighi Jamaat, including its origins, growth, and the internal conflicts that have led to its current state of division. How has the legacy of Ilyas Kandhalvi shaped the trajectory of the movement?
2. Discuss the role of religious texts in the Tablighi Jamaat, focusing on the controversial books “Virtues of Deeds” and “Virtues of Charity,” and the impact of these books on the schism within the Jamaat. How do they compare to more canonical texts of the Qur’an and Sunnah?
3. Examine the issue of sectarianism within Islam as described by the speaker. What are the core issues that contribute to sectarian divisions, and how does he suggest overcoming them? What are the obstacles to creating unity within Islam, as identified by the speaker?
4. Compare and contrast the speaker’s approach to understanding Islam with the practices of the Tablighi Jamaat and its various factions. In what ways does the speaker attempt to be a neutral observer while also providing an analysis of the movement’s theological underpinnings?
5. Discuss the speaker’s emphasis on the Qur’an and Sunnah as the primary sources of guidance in Islam. How does this compare with the speaker’s understanding of the role of the Imams and the traditional schools of thought?

Glossary of Key Terms

• Tablighi Jamaat: A transnational Islamic missionary movement that encourages Muslims to return to a strict adherence to Sunni Islam.
• Deobandi: A Sunni Islamic reform movement that emphasizes a strict interpretation of the Qur’an and Hadith, with a focus on education and missionary work.
• Barelvi: A Sunni Islamic movement that emphasizes love and devotion to the Prophet Muhammad and includes practices that some consider Sufi, often in opposition to the Deobandi view.
• Ahl al-Hadith: A movement within Sunni Islam that emphasizes the importance of direct study of the Hadith, and often opposes Sufi practices or traditions not directly found in the texts.
• Shura: A consultative council used in Islamic decision-making. In this context, it refers to the leadership council within the Tablighi Jamaat.
• Amir: A leader or commander, often used to denote the head of a religious group or organization. In this context, it is the disputed leadership position within the Tablighi Jamaat.
• Nizamuddin Center: The original headquarters of the Tablighi Jamaat in Delhi, India.
• Raiwand Center: A major center of the Tablighi Jamaat located in Pakistan.
• Tongi (Bangladesh): A town near Dhaka, Bangladesh, known for hosting one of the largest annual Tablighi Jamaat gatherings.
• Virtues of Deeds/Virtues of Charity: Two books written by Shaykh Zakaria Kandhalvi used by the Tablighi Jamaat that have become controversial for containing outlandish Sufi stories and accounts.
• Hayat al-Sahaba: A book written by Yusuf Kandhalvi about the lives of the companions of the Prophet, used within the Tablighi Jamaat.
• Ijtihad: The process of making a legal decision based on the Islamic legal tradition. The term refers to reasoned interpretation of Islamic law by qualified scholars.
• Sunnah: The practice and teachings of the Prophet Muhammad, serving as a secondary source of guidance for Muslims after the Qur’an.
• Hadith: The recorded sayings, actions, and approvals of the Prophet Muhammad, which are used to guide Muslims in their religious practice and understanding.
• Qur’an: The holy scripture of Islam, considered by Muslims to be the word of God as revealed to the Prophet Muhammad.
• Ahl al-Bayt: The family of the Prophet Muhammad, including his descendants, wives, and other close relatives.
• Tawheed: The concept of the oneness of God in Islam, which emphasizes that there is no other god but Allah.
• Ghadir Khum: A specific location where the Prophet Muhammad is said to have delivered a sermon about the importance of Ahl al-Bayt.
• Rifa al-Ideen: The practice of raising hands during prayer, specifically when going into and rising from the bowing position (Ruku’). This is a point of contention for some Sunni Muslims.
• Ijma: The consensus of the Muslim scholars on a particular issue of law or practice.
• Fard: A religious obligation in Islam that is considered a duty for all Muslims.
• Mujaddid: A renewer of the faith, who is seen as coming at the turn of each century in the Islamic calendar to restore Islamic practice back to the traditions of the Prophet and his companions.
• Nasbiy: A derogatory term given to individuals who show animosity toward the family of the Prophet Muhammad.
• Kharijites: An early sect of Islam who broke away from mainstream Islam over political and religious disputes.
• Wahhabi Movement: An Islamic revivalist movement that promotes a strict adherence to Islamic doctrine and often views other Muslims as apostate.
• Shia: A sect of Islam that believe Ali ibn Abi Talib was the rightful successor to the Prophet Muhammad.
• Qadiani: A group that stems from the Ahmadiyya movement that was founded in 1889. Orthodox Muslims don’t consider them to be proper Muslims.

Tablighi Jamaat Schism and Islamic Unity

Okay, here is a detailed briefing document analyzing the provided text:

Briefing Document: Analysis of Discourse on the Tablighi Jamaat and Sectarianism within Islam

Date: October 22, 2024 (based on the text’s context)

Source: Excerpts from a transcript of a public session (number 179) held on December 29, 2024

Overview:

This briefing document summarizes a lengthy and complex discourse that primarily centers on the Tablighi Jamaat, a large Islamic organization, and its recent internal divisions. The speaker, who identifies as an engineer and a scholar of the Quran and Sunnah, provides a critical historical overview of the group, its origins, and its current conflict. The speaker also uses this specific conflict as a springboard to discuss broader issues within Islam, such as sectarianism, the importance of adhering directly to the Quran and Sunnah, and the dangers of blind following of tradition. The tone is critical yet somewhat sympathetic, seeking to inform and to advocate for a more unified and Quran-centered approach to Islam.

Key Themes and Ideas:

1. The Tablighi Jamaat and Its Internal Strife:

• Origins and Growth: The Tablighi Jamaat was founded by Ilyas Kandhalvi in 1926 with the aim of teaching basic religious practices to Muslims. The speaker acknowledges their hard work and dedication to going “from village to village to town to town to the mosque” and expresses personal “love for the people of Tablighi Jamaat” for their self-sacrifice.
• Current Division: For the past nine years, the Tablighi Jamaat has been split into two factions: one focused on the “building system” and the other on the “Shuri” (consultative council). The text specifies that the schism became public in 2015. This conflict recently resulted in violence at their annual gathering in Bangladesh on December 18, 2024, with “five people were martyred and more than a hundred were injured.”
• Accusations and Rhetoric: Each group accuses the other of various offenses, including calling the opposing group “Saadiani” which is intentionally close to “Qadiani” in sound, suggesting they are heretical, and that one side is an “Indian agent” while other “is pro-Pakistan.”
• Leadership Dispute: The dispute over leadership can be traced to the death of Inamul Hasan in 1995 and the failure to name a successor, resulting in a power vacuum and ultimately, the schism between Maulana Saad Kandhalvi and the Shura based in Raiwand. The speaker argues that the Tablighi Jamaat, which is generally averse to public sectarianism, is publicly showcasing its division.

1. Sectarianism Within Islam:

• Historical Context: The speaker traces the historical roots of sectarianism in Islam, highlighting the Deobandi-Barelvi divide, which emerged in the early 20th century. They note that before the Deoband madrasa, distinctions between Muslims were not as significant, focusing instead on legal schools of thought.
• Critique of Sectarianism: The speaker argues that sectarianism is a “curse” and a deviation from the true teachings of Islam. The speaker emphasizes the need to avoid sectarian labels. They believe that sectarianism and the lack of tolerance prevents Muslim unity.
• Critique of Following Elders: The speaker takes issue with the practice of following elders in a tradition, that results in the failure to adhere to and interpret the Qur’an and Sunnah directly.
• Call for Unity through Diversity: The speaker advocates for a form of unity that acknowledges diversity and encourages scholarly debate while emphasizing common ground in the Qur’an and Sunnah.

1. Importance of the Quran and Sunnah:

• Primary Sources: The speaker insists that the Quran and the Sunnah (the teachings and practices of the Prophet Muhammad) are the primary sources of guidance in Islam.
• Rejection of Sectarian Interpretations: They are critical of sectarian interpretations of the Quran and Sunnah, particularly in the area of worship. They find that traditions based on the sayings of elders result in a loss of adherence to the true practices described in Hadith (collections of the sayings and actions of the Prophet).
• Emphasis on Understanding: The speaker emphasizes the importance of understanding the meaning of the Quran, rather than simply reciting it without comprehension. The speaker strongly criticizes the Tablighi Jamaat for relying more on books of virtue than on the text of the Qur’an itself. They cite the example of the practice of Rafa ul-Yadayn (raising hands during prayer), which they see as a clear example of adherence to Sunnah over sectarian custom. The speaker states that “The entire religion of the whole stands on it.” in regards to following the recorded traditions of how the Prophet practiced Islam.

1. Critique of Traditional Islamic Practices:

• Sufi Influences: The speaker is critical of certain Sufi practices and beliefs, particularly those found in books such as “Virtues of Deeds”, used by the Tablighi Jamaat before being removed by Maulana Saad Kandalvi. They reject stories in these books that conflict with the Quran and Sunnah.
• Rejection of Imitation of Religious Leaders: The speaker states “we don’t believe any sage, we don’t believe traitors, yes, we believe those who are loyal to the Messenger of Allah”. They reject the practice of following particular religious leaders and state that the “Imams are not at fault” and “we are not saying anything to Imam Hanifa, Imam Shafi’i, Ahmad Ibn Hanbal, Imam Malik, to his followers”, but reject religious leaders’ ideas that do not follow Quran and Sunnah.

1. The Concept of “The Straight Path” (Sirat al-Mustaqim):

• Emphasis on following the straight path. The speaker quotes a hadith about the Prophet drawing a straight line, representing the true path, and many crooked lines, representing the paths of deviation, and urges adherence to the Quran and Sunnah in an effort to avoid “paths of the devil”.
• Call to adhere to the way of the blessed The speaker concludes by stating that “They have not made their own paths and whoever has deviated from their path is the wrongdoer.” The speaker makes this statement in the context of the Prophet’s path and those who have followed the same path.

Quotes of Significance:

• “It is a very big international news for Muslims. Therefore, it is not only a cause of pain and suffering, but also a cause of shame.” – On the Tablighi Jamaat conflict.
• “No Muslim in the world called himself a Deobandi before the Hanafis There was a difference between the Shafi’is and the Sunnis, but the difference was not that these Deobandis were Muslims…” – On the historical context of sectarianism.
• “I think sectarianism is a curse and we should avoid it.” – On the speaker’s stance on sectarianism.
• “The whole issue of sectarianism is going on and then we started the work of a separate invitation, not to form a congregation…” – On the speaker’s organization.
• “…the Quran and the Sunnah of His Prophet (peace and blessings of Allah be upon him). The Qur’an Who wants to believe that the Qur’an and the Sunnah are one and the same, these are not optional things in this regard, there are two sources in parallel, the one who denies the Sunnah is not misguided, brother, he is a disbeliever…” – On the importance of following the Sunnah.
• “This book is meant to end the differences between Jews and Christians. The book made the Companions and now Rizwan out of misguidance and made them the imam of the whole humanity and you are saying that differences will arise…” – On the unifying effect of the Qur’an.
• “…after the departure of the Messenger of Allah, the Qur’an is the supreme caliph on this planet earth…” – On the final authority of the Quran after the Prophet.
• “These are crooked lines, isn’t there a devil sitting on top of each line, who is calling you to him, and in the center of which I have drawn a straight line.” He placed his finger on it and said, “I recited the verse of the Qur’an, ‘The straight path,’ and this is my path, which is the straight path, so follow it…” – On the importance of following the straight path.

Analysis:

The speaker’s analysis is comprehensive, historically informed, and critical of the status quo within many Islamic communities. They advocate for a return to the primary sources of Islam (Quran and Sunnah) while rejecting sectarianism, blind following of tradition, and innovations that go against the Prophet’s teachings. The speaker uses the current conflict within the Tablighi Jamaat as a case study to illustrate the harmful effects of sectarianism and the importance of following the straight path. They highlight the significance of adherence to the way of the blessed in following the straight path.

Potential Implications:

This discourse has the potential to provoke discussion and debate within Muslim communities. It is a call for a critical engagement with religious traditions, pushing for a more Quran and Sunnah focused practice of Islam, and it might encourage Muslims to look beyond traditional sectarian divisions. However, the speaker’s criticism of established practices and leadership may be met with resistance from those within those traditional systems. The speaker intends to encourage followers of these paths to reevaluate some of their beliefs and practices, but also to treat other Muslims with respect regardless of their sect.

Conclusion:

This public session provides a detailed and nuanced commentary on a specific conflict within the Tablighi Jamaat while touching on wider issues of sectarianism and correct Islamic practice. The speaker advocates for reform, tolerance, and a return to the primary sources of Islam in the interest of creating a unified and more tolerant Muslim community. The message is powerful, but is likely to be controversial.

The Tablighi Jamaat: Division and Disunity

Frequently Asked Questions

• What is the Tablighi Jamaat and what are its main activities?
• The Tablighi Jamaat is a large, international Islamic organization that originated in India around 1926. It focuses on encouraging Muslims to adhere to basic Islamic practices like prayer, ablution, and reading the Quran. They are known for their door-to-door preaching efforts, often traveling from village to village, mosque to mosque, promoting these fundamentals. The organization emphasizes personal sacrifice and religious devotion among its members, who often fund their missionary activities from their own pockets. It is also noteworthy for its large gatherings, particularly in Tongi, Bangladesh, near Lahore, Pakistan, and at Nizamuddin, in Delhi, India. They have centers established in roughly 170 countries and are considered to be the largest organization in the Muslim world.
• Why has the Tablighi Jamaat recently been in the news?
• The Tablighi Jamaat has experienced significant internal conflict and division in recent years, stemming from disagreements over leadership and the methodology of preaching. This has led to the formation of two main factions: one aligned with the “building system” (construction and management of centers), and the other focused on the “Shura” (consultative council). These divisions have manifested in clashes, most notably at their annual gathering in Bangladesh on December 18, 2024, resulting in deaths and injuries. The accusations flying between the factions are also a factor in the media coverage, with each side accusing the other of various wrongdoings.
• What are the main points of contention between the two factions within the Tablighi Jamaat?
• The core of the conflict involves disputes over leadership succession following the death of previous leaders. This culminated in Maulana Saad Kandhalvi unilaterally declaring himself Amir (leader) in 2016, leading to a split from the Shura council, the original group. The original Shura group felt that the 10 member Shura should have selected a new amir as decided in 1993. This resulted in each faction declaring the other’s mosques to be illegitimate, while accusations of betrayal and even foreign influence (Indian Agent), are common in the videos uploaded by the different factions. The factions differ also on the usage of specific books, for instance, Maulana Saad Kandhalvi’s faction no longer endorses “Virtues of Deeds” and “Virtues of Charity,” which have been sources of controversy.
• What is the significance of the books “Virtues of Deeds” and “Virtues of Charity” and why are they now controversial?
• These books, authored by Sheikh Zakaria Kandhalvi, have historically been a part of the Tablighi Jamaat’s curriculum. However, they have come under criticism for containing narratives and stories perceived as fantastical, and for promoting ideas associated with Sufi practices and beliefs. Some critics, including Maulana Tariq Jameel, have argued that these narratives are not grounded in the Qur’an or the Sunnah. It’s also important to note that the authorship of these texts has been a factor, as the books are from the father of Maulana Saad Kanlavi, who was in the party of Sufism and Peri Muridi. This is why Saad Kandhalvi banned the books.
• How does the Tablighi Jamaat relate to the broader historical conflict between the Deobandi and Barelvi schools of thought?
• The Tablighi Jamaat is rooted in the Deobandi school of thought, which emerged as a reaction against certain Sufi practices and beliefs. The Deobandi school originated with the establishment of the Deoband Madrasa. This madrasa was formed because its scholars began to differ from Sufi thought, specifically taking aspects from the Ahl al-Hadith school. The Barelvi school of thought, in response, arose in 1904 in opposition to the Deobandi school and their deviations from Sufi thought. This led to a long-standing theological and cultural conflict between these two schools, with each side accusing the other of being outside the fold of Islam. This history of sectarianism affects how each faction within the Tablighi Jamaat views the other.
• How does the speaker view the role of sectarianism in Islam?
• The speaker views sectarianism as a detrimental force in Islam, believing it to be a curse. He argues that divisions and sects are a violation of the Qur’anic injunction to “hold fast to the rope of Allah and do not be divided into sects”. He believes the constant infighting and accusations of disbelief that each sect throws at each other creates disunity. He stresses that Muslims should primarily adhere to the Qur’an and the Sunnah of the Prophet Muhammad and avoid creating sects. He further asserts that each group thinks that their way is right, and because of that, it is easy for that group to deem all other groups are on the path to hell. He supports a more tolerant approach to differences in practice, where groups should focus on constructive scholarly criticism rather than outright denouncement.
• What is the speaker’s position on following the Qur’an and the Sunnah?
• The speaker strongly emphasizes that the Qur’an and the Sunnah are the primary sources of guidance for Muslims. He maintains that the method for the prayer was not described in the Quran, and therefore must come from the Sunnah and its related Hadiths. He argues that adherence to these sources will prevent Muslims from going astray, as the Prophet’s final instructions centered around these two things. He also stresses the importance of understanding the Qur’an rather than simply reciting it without comprehension. He highlights a hadith in which the Prophet (PBUH) states the best book of Allah is the Book of Allah, and the best path is that of Muhammad, and that any new actions in religion are considered heresies and will lead to hell.
• What is the significance of the Hadith of Ghadeer Khum, and what does it tell us about the two things the Prophet left behind?

The speaker considers the Hadith of Ghadeer Khum to be of the highest importance. It details the Prophet, peace be upon him, declaring that he was leaving behind two weighty things for his followers: the Qur’an and his Ahl al-Bayt (his family). This is considered an important hadith because the Quran is not just a book, but rather “The Rope of Allah”, that if followed closely, will keep one from going astray. The Hadith goes on to say that the Prophet (PBUH) implores his followers to treat the Ahl al-Bayt well. The speaker believes that this hadith shows the significance of the Qur’an and also the importance of respecting the Prophet’s family. He argues that the Muslim Ummah has failed to uphold either of these.

The Tablighi Jamaat Schism

Okay, here’s the timeline and cast of characters based on the provided text:

Timeline of Events

• 1904: Madrasah Manzarul Islam Barelwi is built, marking the formal establishment of the Barelvi sect.
• 1905:Five Fatwas of infidelity (Hussam al-Haramayin) are issued against Deobandi scholars by Barelvi scholars.
• Einstein publishes his Special Theory of Relativity, while the Deobandi-Barelvi conflict escalates.
• Deobandi scholars write Al-Muhand Ali Al-Mufand in response to accusations of infidelity, but these are not accepted by the Barelvis.
• 1926: Maulana Ilyas Kandhalvi starts the work of Tablighi Jamaat in Mewat, initially focused on educating Muslims.
• 1944: Maulana Ilyas Kandhalvi dies.
• 1965: Maulana Yusuf Kandhalvi, Ilyas’s son, dies at the age of 48 after serving as Amir for 21 years; he wrote Hayat al-Sahaba.
• 1965: Instead of Yusuf’s son, Haroon, Sheikh Zakaria Kandhalvi appoints his son-in-law, Maulana Inamul Hasan Kandhalvi, as the Amir of Tablighi Jamaat.
• 1981: Dawat-e-Islami is formed by Barelvi scholars, with access to existing Barelvi mosques.
• 1993: Maulana Inamul Hasan Kandhalvi forms a ten-member council to choose a successor as Amir.
• 1995: Maulana Inamul Hasan Kandhalvi dies; the ten-member council fails to choose a new Amir, and the leadership falls to the council.
• 2007: The speaker of the text attends the Tablighi Jamaat gathering at Raiwind on 2nd November.
• 2008: The speaker moves towards Ahl al-Hadith beliefs.
• 2009: The speaker starts to understand issues of sectarianism
• 2010: The speaker starts regular video recordings of Quran classes in October.
• March 2014: Maulana Zubair Al Hasan, a member of the Shura council, dies.
• November 2015:Meeting of the Tablighi Jamaat in Raiwand.
• Haji Abdul Wahab adds 11 new members to the shura, making a total of 13, and Maulana Saad Kandhalvi is named as one of the two most senior.
• Maulana Saad Kandhalvi refuses to sign the document with the 13 members.
• June 2016: Maulana Saad Kandhalvi declares himself the Amir of the Tablighi Jamaat, sparking a split within the organization. He expelled members of the other side from the Nizamuddin mosque in Delhi.
• December 1, 2018: A clash occurs between the two factions of the Tablighi Jamaat in Bangladesh.
• November 18, 2018: Haji Abdul Wahab dies.
• December 18, 2024: Violent clashes in Bangladesh between the two Tablighi Jamaat groups result in 5 deaths and over 100 injuries. This event causes the speaker of the text to discuss the history of Tablighi Jamaat in public.
• December 29, 2024: The speaker gives public session number 179, discussing these events.

Cast of Characters

• Maulana Ilyas Kandhalvi: Founder of the Tablighi Jamaat in 1926. He focused on educating Muslims and his work spread quickly. He died in 1944.
• Maulana Yusuf Kandhalvi: Son of Ilyas Kandhalvi; the second Amir of Tablighi Jamaat. Served for 21 years, wrote Hayat al-Sahaba. Died at the age of 48 in 1965.
• Maulana Haroon Kandhalvi: Son of Yusuf Kandhalvi, not chosen as the next Amir of Tablighi Jamaat after his father’s death.
• Sheikh Zakaria Kandhalvi: Nephew of Ilyas Kandhalvi and cousin of Yusuf Kandhalvi. Chose his son-in-law as Amir instead of Yusuf’s son. Wrote Virtues of Actions, Virtues of Hajj, Virtues of Durood and Virtues of Charity.
• Maulana Inamul Hasan Kandhalvi: Son-in-law of Sheikh Zakaria Kandhalvi; the third Amir of Tablighi Jamaat, serving for 30 years (1965-1995). Established the ten-member council.
• Maulana Saad Kandhalvi: A descendant of Ilyas Kandhalvi who declared himself the Amir in 2016, leading to the current split within the Tablighi Jamaat. He leads the faction based at the Nizamuddin center in India and has banned some Tablighi books.
• Haji Abdul Wahab: A senior member of the Tablighi Jamaat Shura (council) and teacher. He was with Ilyas Kandhalvi in 1926. Attempted to make peace between the groups in 2016 before passing away in 2018.
• Maulana Zubair Al Hasan: Member of the ten-member Shura, who died in March 2014.
• Rashid Ahmed Gangui, Ashraf Ali Thanvi, and Ismail Ambeti: Deobandi scholars who were targets of the Fatwas of infidelity from the Barelvis in 1905.
• Khalil Ahmad Saharanpuri: Deobandi scholar who wrote Al-Muhand Ali Al-Mufand in response to accusations of infidelity from the Barelvis in 1905.
• Imam Nabawi: Author of Riyad al-Saliheen, a widely read hadith book.
• Maulana Tariq Jameel: A contemporary religious scholar who has criticized some of the traditional stories found in Tablighi books.
• Imam Ahmed Barelvi: Founder of the Barelvi sect.
• Ibn Abidin al-Shami: A scholar from 1252 A.H. who gave a blasphemous fatwa about Surah Al-Fatiha. Deobandi scholars cite him with respect.
• Imam Abu Hanifa: Founder of the Hanafi school of law, whose opinions are followed by both Deobandis and Barelvis.
• Sheikh Ahmad Sarandi (Mujaddid al-Thani): Declared himself a Mujaddid and claimed that if a prophet was to come to the Ummah, he would follow Hanafi law.
• Sheikh Abdul Qadir Jilani: A respected Sufi figure. Author of Ghaniya Talibeen.
• Imam al-Ghazali: A respected Sufi figure who lived from 505 – 506 Hijri.
• Maulana Ilyas Qadri: Leader of the Dawat-e-Islami movement.
• Maulana Ilyas: Leader of a small Tablighi Jamaat of Ahl al-Hadith.
• Engineer (Speaker of the text): The speaker of the text who describes the history of the Tablighi Jamaat and Islamic sectarianism. He considers all the sects to be Muslim.
• Qazi Shur: A judge of Kufa who wrote a letter to Hazrat Umar about issues of Ijtihad.
• Imam Ibn Al-Mazar: Author of Kitab al-Ijma, a book on the consensus of Islamic scholars.
• Zayd Ibn Arqam: Narrator of the hadith of Ghadeer Khum.
• Hazrat Umar: Companion of the Prophet, second Caliph.
• Hazrat Abu Bakr: Companion of the Prophet, first Caliph.
• Mufti Amjad Ali: Author of Bhar Shariat.
• Syed Farman Ali Shah: Whose translation is used for the Deobandis.
• Gulam Ahmad Qadiani: The person who formed the Qadiani movement.

This detailed breakdown should provide a solid understanding of the key events and figures discussed in the text. Let me know if you have any other questions!

The Tablighi Jamaat Schism

The Tablighi Jamaat, a Deobandi sect, has experienced a significant split in recent years, leading to internal conflict and division [1, 2]. Here’s a breakdown of the key aspects of this schism based on the provided sources:

Origins and Early Growth:

• The Tablighi Jamaat was started by Ilyas Kandhalvi, with the goal of teaching basic Islamic practices [1, 3].
• It became a large organization with centers established in 170 countries [3].
• The Jamaat is known for its commitment to preaching and personal sacrifice, with members often using their own money to travel and spread their message [3].
• They focus on teaching basic practices like ablution and prayer, and their work is considered effective [3].

The Split:

• Internal Division: Over the last nine years, the Tablighi Jamaat has been divided into two groups: one focused on the building system and the other on the Shura (council) [1].
• Public Disagreement: This division became very public in December 2024 during the annual gathering in Tongi, Bangladesh, when clashes between the two factions resulted in casualties [1, 4].
• Accusations: The two groups have engaged in mutual accusations. The Shura group, based in Raiwind (Pakistan), has accused Maulana Saad Kandhalvi’s group of being Indian agents [4]. Maulana Saad Kandhalvi’s group is referred to as “Saadiani” by the other group, which is a derogatory term that sounds similar to “Qadiani,” a group considered heretical by many Muslims [2].
• Centers of Division: The split is evident in different centers globally. The main centers are in Tongi (Bangladesh), Raiwind (Pakistan), and Nizamuddin (India), with the Nizamuddin center being associated with Maulana Saad Kandhalvi [1, 4].
• Leadership Dispute: The conflict is rooted in a disagreement over leadership succession following the death of Maulana Inamul Hasan in 1995. A ten-member council was supposed to choose a new leader, but this did not happen [5, 6]. In 2016, Maulana Saad Kandhalvi declared himself the Amir (leader), which was not accepted by the Shura [6].

Key Figures and Their Roles:

• Maulana Ilyas Kandhalvi: Founder of Tablighi Jamaat [1, 7]. He passed away in 1944 [7].
• Yusuf Kandhalvi: Son of Ilyas Kandhalvi, who served as Amir for 21 years and died in 1965 [8].
• Maulana Haroon Kandhalvi: Son of Yusuf Kandhalvi, who was not chosen as the next Amir [5, 8].
• Sheikh Zakaria Kandhalvi: A nephew of Maulana Ilyas Kandhalvi and cousin of Yusuf Kandhalvi. He chose his son-in-law, Maulana Inamul Hasan, as Amir instead of Maulana Haroon Kandhalvi [5]. He wrote the book Virtues of Deeds, which is now not read by the group led by Maulana Saad Kandhalvi [3, 9].
• Maulana Inamul Hasan: Son-in-law of Sheikh Zakaria Kandhalvi, who served as Amir for 30 years (1965-1995) [5].
• Maulana Saad Kandhalvi: A descendant of Ilyas Kandhalvi and the leader of one of the two factions. He is in charge of the Nizamuddin center in India [10].
• Haji Abdul Wahab: A senior member of the Shura who opposed Maulana Saad Kandhalvi’s claim to leadership [6, 10]. He died in 2018 [10].

Impact of the Split:

• Clashes and Casualties: The dispute has resulted in physical clashes and casualties [4, 11].
• Division of Followers: The majority of the Tablighi Jamaat is with the Shura group centered in Raiwind [10]. The common members of the Tablighi Jamaat are not fully aware of the split [12].
• Accusations of Sectarianism: The conflict is seen as part of a broader issue of sectarianism within Islam [11].

Underlying Issues:

• Sectarian Tensions: The split is partly due to long-standing tensions between Deobandi and Barelvi sects. The speaker mentions that he hated the Tablighi Jamaat when he was younger because they belonged to the Deobandi sect [2].
• Controversial Books: The group led by Maulana Saad Kandhalvi no longer uses books like Virtues of Deeds, which is considered controversial [3, 9].
• Leadership Disputes: A major issue is the lack of clear succession process within the Tablighi Jamaat [5].

In conclusion, the Tablighi Jamaat’s split is a complex issue involving leadership disputes, sectarian tensions, and disagreements over practices. The division has led to physical conflict and has caused concern among Muslims [3, 4].

Sectarianism in Islam

Sectarianism within Islam is a significant issue, characterized by divisions and conflicts among different groups [1, 2]. The sources highlight several aspects of this problem, including its historical roots, its impact on Muslim communities, and the different perspectives on it [3-5].

Historical Roots of Sectarianism

• Early Divisions: The sources suggest that the seeds of sectarianism were sown early in Islamic history [6].
• After the death of the Prophet Muhammad, political disagreements led to the emergence of the Sunni and Shia sects [6].
• The rise of different schools of thought (madhhabs) also contributed to the divisions, although they initially did not cause as much conflict [3].
• Deobandi and Barelvi: A major split occurred with the emergence of the Deobandi and Barelvi sects in the Indian subcontinent. These two groups, both Sunni and Hanafi, developed from differing views on Sufi thought and Ahl al-Hadith teachings [3, 4].
• The establishment of the Deoband Madrasa and the Barelvi Madrasa further solidified this division [3].
• These groups have a long history of disagreement and conflict, with each not accepting the other as true Muslims [3].

Manifestations of Sectarianism

• Mutual Condemnation: The different sects often accuse each other of being misguided or even outside the fold of Islam [3, 7].
• The Barelvi’s issued fatwas of infidelity against Deobandi scholars [4].
• The Deobandis and Barelvis are not ready to accept the other as Muslim [3].
• Accusations and derogatory terms are used against each other, such as “Saadiani” to describe followers of Maulana Saad Kandhalvi, which is a word that is meant to sound like “Qadiani,” a group considered heretical [3, 8].
• Physical Conflict: Sectarian tensions have sometimes resulted in physical violence, as seen in the clashes within the Tablighi Jamaat [2, 8].
• Members of one group of Tablighi Jamaat attacked members of another group, resulting in deaths and injuries [8].
• Mosques are sometimes declared as “Masjid Darar,” (a mosque of the hypocrites) by opposing groups [9].
• Intolerance: The sources suggest that sectarianism leads to intolerance and a lack of respect for different views within the Muslim community [7, 10].
• Sectarian groups are more focused on defending their own positions and attacking others [7].
• This is demonstrated by the practice of some groups of throwing away prayer rugs of other groups in mosques [2, 9].

Different Perspectives on Sectarianism

• Sectarian Identity: Each sect often views itself as the sole possessor of truth, with the other groups being misguided [7].
• Ahl al-Hadith consider themselves to be on the path of tawheed (oneness of God) [7].
• Barelvis see themselves as the “contractors of Ishq Rasool” (love of the Prophet) [7].
• Deobandis claim to defend the Companions of the Prophet, although they will not discuss aspects of their history that do not support their point of view [7].
• The Quran’s View: The sources emphasize that the Quran condemns sectarianism and division [5].
• The Quran urges Muslims to hold fast to the “rope of Allah” and not to divide into sects [5].
• The Quran states that those who create sects have nothing to do with the Messenger of Allah [5].
• Critique of Sectarianism: The speaker in the sources critiques sectarianism, arguing that it is a curse and that all sects should be considered as Muslims [2].
• He suggests that unity should be based on scholarly discussion, rather than on forming exclusive groups [10].
• He also believes that groups often focus on their own particularities, while ignoring the foundational values of Islam. [7]
• The speaker says that the Imams did not spread sectarianism; it is the fault of the followers of the Imams [6].

The Role of the Quran and Sunnah

• The Straight Path: The sources highlight the importance of following the Quran and the Sunnah (Prophet’s practices) as the “straight path” [11, 12].
• This path is contrasted with the “crooked lines” of sectarianism and division [11].
• The sources argue that the Quran and the Sunnah are the core sources of guidance [13, 14].
• Interpretation: Differences often arise from the interpretation of the Quran and Sunnah, which are used to justify sectarian differences. [15]
• Each sect has its own translation of the Quran, leading to varying understandings [16].
• Some groups emphasize adherence to specific interpretations of religious texts and actions, often based on the teachings of their own scholars, rather than focusing on the core teachings of Islam [15].

Conclusion Sectarianism in Islam is a complex and multifaceted issue with historical, theological, and social dimensions [5]. The sources highlight that sectarianism leads to division, conflict, and intolerance within the Muslim community [1, 2, 7]. They call for a return to the core principles of Islam, as found in the Quran and Sunnah, and for mutual respect and tolerance among all Muslims [5, 10, 11]. The sources emphasize that the Quran condemns sectarianism and that the true path is one of unity based on shared faith and not sectarian identity [5, 11, 12].

Islamic Jurisprudence: Sources, Schools, and Sectarianism

Islamic jurisprudence, or fiqh, is a complex system of legal and ethical principles derived from the Quran and the Sunnah (the teachings and practices of the Prophet Muhammad). The sources discuss several key aspects of Islamic jurisprudence, particularly how it relates to different interpretations and practices within Islam.

Core Sources of Islamic Jurisprudence:

• The Quran is considered the primary source of guidance and law [1, 2].
• It is regarded as the direct word of God and is the ultimate authority in Islam.
• Muslims are urged to hold fast to the Quran as a source of unity and guidance [3].
• The Sunnah, which encompasses the sayings and practices of the Prophet Muhammad, is the second most important source [2, 4, 5].
• The Sunnah provides practical examples of how to implement the teachings of the Quran [2].
• It is transmitted through hadiths, which are reports of the Prophet’s words and actions [2, 4].
• Ijma (consensus of the Muslim scholars) is another source of Islamic jurisprudence [6].
• It represents the collective understanding of Islamic law by qualified scholars.
• The sources mention that the ummah will never agree on misguidance [6].
• Ijtihad (independent legal reasoning) is the process by which qualified scholars derive new laws based on the Quran and the Sunnah when there is no clear guidance in the primary sources [6].
• Ijtihad allows for the application of Islamic principles to new situations and circumstances [6].
• The sources point out that the door of ijtihad is open until the Day of Resurrection [1].

Schools of Thought (Madhhabs):

• The sources mention different schools of thought, or madhhabs, within Sunni Islam, including the Hanafi, Shafi’i, Maliki and Hanbali schools [7, 8].
• These schools developed as scholars interpreted and applied the Quran and Sunnah differently.
• The speaker indicates that these different Imams did not spread sectarianism, but their followers did [8, 9].
• The Hanafi school is particularly mentioned, as it is the school of jurisprudence followed by Deobandis, Barelvis, and even Qadianis [7, 10].
• The sources note that there is no mention in the Quran or Sunnah that Muslims must follow one of these particular schools of thought [8, 11].
• It is said that the four imams had their own expert opinions [8].
• The Imams themselves said that if they say anything that is against the Quran and Sunnah, then their words should be left [9].

Points of Jurisprudential Disagreement:

• The sources discuss disagreements over specific practices, like Rafa al-Yadain (raising the hands during prayer), which is practiced by those who follow the hadiths from Bukhari and Muslim, but not by Hanafis [12].
• The speaker in the source says that he follows the method of prayer from Bukhari and Muslim [10].
• Hanafis, in contrast, do not perform Rafa al-Yadain [10, 12].
• The sources indicate that different groups within Islam have varying interpretations of what constitutes proper Islamic practice [12].
• For instance, some groups emphasize the importance of specific rituals, while others focus on different aspects of faith [13].
• The source suggests that sectarianism arises because each sect has its own interpretation of the Quran and Sunnah [5].
• Differences in jurisprudence are often related to different understandings of what is considered Sunnah [12].
• The speaker points out that there are different types of Sunnah [12].
• The practice of kissing the thumbs is also a point of difference. The Barelvis kiss their thumbs, while the Deobandis do not. The source explains that this is a point of disagreement even within Hanafi jurisprudence [14].
• The speaker also says that both are incorrect in light of the Quran and Sunnah [14].

Ijtihad and Modern Issues

• The source states that the door of Ijtihad remains open until the Day of Judgment and that it is a beauty of Islam that allows people in different locations to address issues that are not directly covered in the Quran and Sunnah [1].
• Ijtihad is considered necessary to address contemporary issues that did not exist at the time of the Prophet, such as those related to technology or modern life [1, 6].
• Examples include issues of blood donation, praying in airplanes, and other contemporary matters [6].
• The need for ijtihad allows the religion to remain relevant across time and cultures.
• The sources mention that the scope of Ijtihad is limited to issues on which there is no consensus, and it does not contradict the Quran or Sunnah [1, 6].
• The source says that Ijtihad should be performed by a wise person who is familiar with the proper process [6].

Emphasis on the Quran and Sunnah

• The sources consistently emphasize the importance of the Quran and Sunnah as the primary sources for guidance [1, 2, 5].
• It states that all actions must be in accordance with the Quran and Sunnah [1].
• The Prophet emphasized the importance of holding fast to the Quran and Sunnah [2].
• The source indicates that the Quran and Sunnah should be considered the main source of information about religion [11].
• The speaker indicates that the Sunnah is essential for understanding and practicing Islam. The method of prayer is not described in the Quran, but comes from the Sunnah [2].

The Problem of Sectarianism and Jurisprudence

• The source also suggests that sectarianism is a result of differences in jurisprudential interpretations and an over-emphasis on the opinions of specific scholars and imams [9, 13].
• The speaker emphasizes that sectarianism is a curse and that Muslims should avoid it [3, 7].
• He stresses the importance of focusing on the core values of the Quran and Sunnah.
• He also suggests that each group should engage in intellectual discussion and not condemn others [3, 13].
• He states that the Imams did not spread sectarianism; the fault is with their followers [8, 9].

In summary, Islamic jurisprudence is a rich and complex system based on the Quran and the Sunnah, which is interpreted and applied through Ijma and Ijtihad. The sources show how this process has led to different schools of thought and varying interpretations of Islamic law and practice. While there is space for scholarly disagreement and the need to address contemporary issues, the sources also emphasize the need to avoid sectarianism and adhere to the core principles of the Quran and Sunnah.

Quranic Interpretation and Sectarianism

Quranic interpretation, or tafsir, is a crucial aspect of Islamic scholarship, involving the explanation and understanding of the Quran’s verses [1]. The sources discuss how different approaches to Quranic interpretation have contributed to sectarianism and varying understandings of Islam.

Importance of the Quran:

• The Quran is considered the direct word of God and the primary source of guidance in Islam [2, 3].
• The sources emphasize the Quran as a source of unity, urging Muslims to hold fast to it [4].
• It is considered a complete guide for humanity [5].
• The Quran is the ultimate authority, and the Sunnah explains how to implement the Quranic teachings [3].

Challenges in Quranic Interpretation:

• The sources point out that differences in interpretation of the Quran are a major source of sectarianism [1, 5].
• Each sect often has its own translation of the Quran, leading to varying understandings and disputes [1].
• Some groups emphasize the literal reading of the Quran and Sunnah, while others focus on more metaphorical or contextual interpretations [1, 6, 7].
• The Quran was meant to end differences between people, not create them. [1].

The Role of the Sunnah:

• The Sunnah, which encompasses the sayings and practices of the Prophet Muhammad, is essential for understanding and practicing Islam [3].
• The method of prayer, for example, is not fully described in the Quran, but comes from the Sunnah [3].
• The sources emphasize that the Sunnah is a necessary complement to the Quran, clarifying and elaborating on its teachings [3].
• Both the Quran and the Sunnah should be followed as sources of guidance [3].

The Problem of Sectarian Interpretations

• The sources criticize the tendency of some groups to prioritize their own interpretations and traditions over the core message of the Quran [8].
• Sectarian groups often consider their own interpretations as the only correct ones.
• The speaker in the source notes that many Muslims read the Quran in Arabic without understanding its meaning, leading to misinterpretations and manipulations by religious leaders [1, 5].
• Some groups emphasize the teachings of their own scholars and imams, while ignoring the core teachings of Islam from the Quran and Sunnah [8-10].
• The source suggests that the Imams did not spread sectarianism; it is the fault of their followers [2, 11].
• Sectarian interpretations of the Quran are seen as a deviation from the intended purpose of the scripture. [9]
• Some groups reject valid hadith and only accept the teachings of their own imams, even when the imams’ teachings are not based on the Quran and Sunnah [12].

The Correct Approach to Interpretation

• The speaker emphasizes the importance of directly engaging with the Quran and Sunnah rather than relying on interpretations of religious clerics or scholars [10].
• The sources suggest that the Quran is meant to be understood, not just recited without comprehension [1, 5].
• There is a call for a return to the core principles of the Quran and Sunnah, without sectarian biases [3].
• The sources suggest that scholarly discussion and intellectual engagement, rather than dogmatic adherence to specific interpretations, are necessary for proper understanding [9].
• The sources refer to a hadith that calls for the community to refer to the Quran and Sunnah when there is a dispute [3, 13].
• The speaker believes that the Quran is meant to unite people, not divide them [1].

Historical Context and the Quran

• The sources also suggest that the Quran must be understood in its historical context.
• The speaker explains that the Quran was meant to be a guide for all people and that Muslims should not be like those who recite it without understanding [1].

Ijtihad and Interpretation

• The sources also touch on the role of ijtihad, or independent reasoning, in interpreting the Quran.
• Ijtihad is used to interpret Islamic law when there is no direct guidance in the Quran or Sunnah [14].
• The door of ijtihad is open until the Day of Judgment to address contemporary issues that did not exist at the time of the Prophet [15].
• Ijtihad should be performed by a qualified scholar and should not contradict the Quran or Sunnah [14].

In summary, Quranic interpretation is a critical aspect of Islamic practice, but it is also a source of sectarianism due to differences in how the text is understood. The sources call for a return to the Quran and Sunnah, and for direct engagement with the scripture, as well as an understanding of its original historical context. The sources emphasize the importance of using both the Quran and the Sunnah as guides and stress that the Quran is meant to be understood and not simply recited, while discouraging reliance on specific interpretations of religious clerics and scholars, in order to avoid sectarianism.

Islamic Unity: Challenges and Pathways

Religious unity is a significant theme in the sources, particularly in the context of Islam, where sectarianism and division are identified as major challenges. The sources emphasize the importance of the Quran and Sunnah as unifying forces, while also discussing the obstacles to achieving true unity among Muslims.

Core Principles for Unity

• The Quran is presented as the primary source of unity [1]. It is considered the direct word of God and the ultimate authority in Islam [2, 3].
• Muslims are urged to hold fast to the Quran as a source of guidance and unity [1].
• The Quran is meant to end differences between people, not create them [4].
• The Sunnah, the teachings and practices of the Prophet Muhammad, is also crucial for unity [3].
• The Sunnah is a necessary complement to the Quran, clarifying and elaborating on its teachings [3].
• Both the Quran and the Sunnah should be followed as sources of guidance [3].
• The concept of Ijma (consensus of Muslim scholars) is also mentioned as a source of unity, representing the collective understanding of Islamic law [5].
• The sources state that the ummah will never agree on misguidance [5].
• The sources emphasize that all Muslims are brothers and sisters and that they should respect each other [1, 6].

Obstacles to Unity

• Sectarianism is identified as a major obstacle to religious unity [1].
• The sources note that sectarianism arises from differences in interpretations of the Quran and Sunnah, as well as from the overemphasis on the opinions of specific scholars [1, 7].
• Each sect often has its own translation of the Quran, leading to varying understandings and disputes [4].
• The sources criticize the tendency of some groups to prioritize their own interpretations and traditions over the core message of the Quran [8].
• The speaker emphasizes that sectarianism is a curse and that Muslims should avoid it [1, 6].
• The sources suggest that many Muslims read the Quran in Arabic without understanding its meaning, leading to misinterpretations and manipulations by religious leaders [4, 9].
• Blind adherence to the opinions of religious clerics and scholars is also seen as a cause of disunity [4, 10].
• The source suggests that the Imams did not spread sectarianism; it is the fault of their followers [1, 7, 11-13].
• Internal conflicts and disputes within religious groups further exacerbate the problem [14].
• The sources describe how disagreements within the Tablighi Jamaat led to its division into two factions, resulting in violence and animosity [2, 6, 12, 14, 15].
• The sources also mention historical events, such as the conflict between the Deobandis and Barelvis and the Sunni and Shia split, as examples of how political and theological disagreements can lead to division [11, 16, 17].

Pathways to Unity

• The sources stress the importance of focusing on the core values of the Quran and Sunnah, rather than getting caught up in sectarian differences [1, 3, 5, 18].
• Muslims should engage directly with the Quran and Sunnah, rather than relying on interpretations of religious clerics or scholars [4, 10].
• Intellectual discussion and engagement, rather than condemnation of others, are necessary for proper understanding [8, 12].
• The source suggests that each group should engage in intellectual discussion and not condemn others [12].
• The sources emphasize the importance of tolerance and mutual respect among different groups [8, 11, 14].
• Muslims should avoid labeling others as “hell-bound” [8].
• The sources suggest that a recognition of the diversity of interpretations is necessary [8, 12].
• The source states that the ummah cannot come together on one platform and that it should give space to everyone [12].
• The sources point to the need for Ijtihad to address contemporary issues, which may contribute to a sense of shared understanding and engagement with faith in modern contexts [5, 19].
• The source notes that the door of ijtihad is open until the Day of Judgment and that it is a beauty of Islam that allows people in different locations to address issues that are not directly covered in the Quran and Sunnah [5, 19].

Emphasis on Shared Humanity

• The sources highlight the importance of recognizing the shared humanity of all people and avoiding sectarianism and prejudice.
• The source states that there is no prophet after the Prophet Muhammad and that Muslims should focus on the Quran and Sunnah [12].
• The speaker emphasizes that despite differences in interpretation, all sects of Islam are considered Muslim [8].
• The goal should be to foster unity based on the teachings of the Quran and Sunnah, while respecting the diversity of perspectives [12].

In conclusion, the sources present a complex view of religious unity, acknowledging both the unifying potential of the Quran and Sunnah, and the divisive forces of sectarianism and misinterpretations. The path to unity, according to the sources, lies in a return to the core principles of Islam, fostering intellectual engagement, and promoting tolerance and mutual respect, while avoiding sectarianism and prejudice.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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