Ishaat-e-Tauheed Wa Sunnah

Jamaat-e-Ishaat-e-Tauheed Wa Sunnah (Propagation of Tauheed Wa-Sunnah)


The Organization,"Jamaat-e-Ishaat-e-Tauheed Wa Sunnah"•(JITS), was founded by late. Shaikhul Quraan Maulana Muhmammad Tahir (R.A) in 1939 and he was the first Head (Ameer) of the Jamaat, which is solely and purely a religious and non-political organization. Its role is remarkable in the reformation of the custom-bound society of the Muslims. Its main objective is to preach Islamic faith in the Oneness of Allah and tradition of the Holy Prophet (PBUH), as a code of life and also to alienate them from polytheism "Shirk", fabrication in Islam "Bida” and un-Islamic rites and rituals, from the Holy Quraan. First of all, I would like to 'give a short life history of its founder late Sheikhul Quraan Maulana Muhammad Tahir (R.A) and then introduction of his Jamaat (JITS).


Sheikhul Quraan, Maulana Muhammad Tahir (R.A) was born at Village Panjpir, District Swabi, in the year A.D. 1913, in a middle class noble 'Pathan' family of Yousafzai tribe. He was the oldest of his two brothers and a sister. His father Ghulam Nabi was one of the average level "Zamindars" of the Village. At the age of five, he was admitted into a primary school in his own village. Being an extra-ordinary intelligent and brilliant student, he got a distinctive position in primary but he could not continue further education because his father decided to mould his son's career to that of a religious scholar. He got his early religious education at his native village from the local Ulemai teachers. He was less than thirteen years of age when - he lost his affectionate and compassionate father. His mother did not stop his education because his father, before his death, had advised her to spend every penny she could afford on her child's education. In 1927 AD. he was sent to Kohat for studies. where he studied for several months. He left Kohat for Mak'had, District Attock. He studied there numerous books i.e. logic, philosophy and books about dogmatic philosophy for about one year. Then he went to village Wan Bhechran, District Mianwali, to learn Quraan from Maulana Hussain Ali (R.A). He also studied from him Sihah-e-Sitta (six authentic books of the Traditions of the Holy Prophet (PBUH). He also studied Masnavi Al-Manavi of Maulana Jalaluddin Rumi, Tuhfat-e-Ibrahimia of Shah Waliullah and mysticism and logic here. In 1933 A.D. he studied Hadith from Maulana Ghorghoshtavi for fe'W months and returned to Maulana Hussain Ali (R.A), who further taught him Hidaya, Maktobat-e-Rabbani, the Masnavi of Maulana Jalaluddin Rumi and few other books. In 1934 A.D. he went to Darul-Uloom-e- Deoband and studied several books of Islamic literature from Maulana Izaz Ali (R.A) and in 1935 when he was twenty two years old, he passed his Islamic 'Literature Examination at Deoband. In 1936 SAD. he Went to Mazhanil Uloom at Mianwali, where, inspite of unfavorable circumstances, he taught The Quraan and Sunnah for about two years. Here, in short span of time of two years, he visited each and every mosque of the city and appealed to the people to listen to him about Quraan - and Sunnah but the people of every group rudely disappointed him. He was insulted, tortured, wounded and even checked out from the mosques but he stood firm, determined and resolute. He did not care for the hardships created by the ignorant and misguided people and continued his heroic efforts for the purification of the faith. In 1938 he left for Macca to perform Hajj and study Quran from Maulana Obaidullah Sindhi (R.A). After he performed Hajj and presented himself at the tomb of the Holy Prophet (PBUH) to pay his homage, he learnt the Holy Quraan and religious works of Shah lsmail Shaheed (R.A.), Shah Abdul Aziz (K.A.), Sheikh Abdul Qadir Jilani (R.A) and Maulana Rafiuddin (R.A). Then he went to Madina, where Sheikh Umar-bin-Hamdan taught him Sahih Bukhari (one of the six authentic books of the Traditions of the Holy Prophet (PBUH). His teacher Maulana Obaidullah Sindhi (RA) Was reluctant to allow him to go back to Pakistan because he thought that the emotional and sentimental ‘Pathans’, who were in the clutches of mischievous and misguiding Ulema/Scholars, would make his task difficult; the then Chief- Justice (Qaz.i-ul-Quzzat) of Macca Sheikh Abu Sarnha offered him the post of Judge (Qazi), but he refused and preferred teaching Quraan which is, no doubt, a tradition of the Holy Prophet (PBUH). He came back to his ,Village Panjpir and organized a three days Dars-e-Quraan program ,in which Maulana Hussain Ali (R.A.) delivered sermons and finally prayed for his success. Shaikhul Quraan Maulana Muhammad Tahir (R.A) on coming back from Saudi Arabia, felt that Islamic society was misguided by the greedy, selfish and self opinionated Mullas.People were-ignorant of the basic teachings of Islam/Quraan and like the idolators of the pre-Islamic Arabia, they used to seek help from sources other than Almighty Allah. They bowed before the tombs of the saints and kissed the stones of these shrines like the Black Stone (Hajr-e-Aswad) of the Holy Kaaba, which the pilgrims use to kiss. They indulged in sins and vicious rituals and had to pay taxes to the ‘Mulla’ at each ritual and rite.


Sheikhul Quraan Maulana Muhammad Tahir (R.A.) initiated his mission of propagation of Quraan and Sunnah in his own village Panjpir. He vvas confronted with very tough, stubborn and vengeful resistance by the proud, wheedling and less qualified Ulema/Scholars. They tried hard to block his way but in vain. ln society steeped in false believes and superstitions. His first step was to teach/preach Tauheed and Sunnah to the people. He requested the Imams/Khateebs of every mosque, also Maulana Abdul Haq, the founder of Darul Uloom Haqqania, Akora Khattak, to allow him to teach the Holy Qugaan in their respective mosques but he was not allowed to do so. Sheikhul Quraan Maulana Muhammad Tahir (R,A) was a good writer and an industrious research scholar and Wrote more thantwenty books and booklets.Only a few of tl1em have been published until now. His most important and impressive work is the commentary and translation of the Holy Quraan, which still remains unpublished. Since preaching and propagation of Islam was the passion of his life, his good deeds also show the same enthusiasm and zest. His main task is aimed at religious leaming, especially about dogmatic theology. It touches almost every field of theological leaming. He spares no effort to eradicate ‘bidah’ (creating new thing in Islam) and as a reformer stands out as a proficient writer whose work has freshness and has the force of conviction. One of his published books is (Simt-ud-Durar Fi-Rabtil Aayaat-e-Was-Suwar) This book consists of 254 pages. It gives introductions, the main theme and objective of every Surah of the Holy Quraan. In this book he shows  interconnection (Rabat) between various Suras/chapters and verses of the Holy Quraan on the basis of their import, objectives and the message. It explains all the important points discussed in each Sura, its number, the necessity and purpose of its revelation, its special features and its relation with ,other Suras/chapters and verses of the Holy Quraan. Every Sura of Quraan from "Sura Al-Fatiha to Sura Al-Nas" is discussed separately inlsuch a way that it fully acquaints the reader with all the necessary and essential information about the Holy Quraan. Different names and basis of the nomenclature of every Sura are given. The most distinctive feature of the book is that at the end of almost every Sura, the veracity of the Oneness of Allah is proved and established beyond doubt. The book, though not very voluminous, is comprehensive enough in its scope. It testifies to the proficiency of the author in understandingand interpreting the Quraan message. Sheikhul Quran Maulana Muhammad Tahir (R.A) believed in the interpretation of Imam Abu Hanifa and other Muslim luminaries of the past. -His sole objective was to fonn a society totally based and run on the golden principles of the Quraan and Sunnah. In every/ piece of his work, he stresses on the purification of Faith of Oneness of God, which he believed is the basic factor that can ensure human welfare.


Following are the salient features of his doctrine which vividly portrays the philosophy of his religious thought:
(1) Knowledge of hidden things (Elm-e-Ghaib) exclusively belongs to Allah alone and to believe or to presume possession of this faculty by anyone else
except Allah, in present, past or future, is certainly polytheism "Shrik".
(2) No one other than Allah either can benefit or cause I harm to anyone provided there are reasonable means of approach and to believe that any person except God can benefit or harm without means is a doctrine of polytheism "Shirk" 
(3) Devotion, prayer and worship are legitimate right of Allah alone. To do it for anyone else except Allah is polytheism “Shirk”.
(4) To ask help from some one, without sources, except  God is polytheism “Shirk”.
(5) To offer a sacrifice to anyone, other than God, is polytheism “Shirk” because offering up a sacrifice is a prayer and to do it for other than God is infidelity.
(6) Visit to graves is not forbidden for men provided that the purpose is to remind one of death and life of the Here after (Aakhirat). It is forbidden/prohibited for women to visit graves. To visit a grave at long distance is also not permissible because the Holy Prophet (PBUH) says, "Journey for the purpose of seeking reward (from God) is to be done only to three mosques, “Masjid-e-Haraam, “Masjid-e-Aqsa” and my own mosque'“Masjid-e-Nabawi”.
(7) To believe that the dead stains can plead to Allah on behalf of the people before the Day of Resurrection is against  "Shariah"
(8) To believe that the dead saints can bring blessing and good fortune for someone is polytheism "Shirk", because Allah (God) is the Creator and He alone is the Master of every thing.
(9) To believe that the spirits of saints plan and run the system of the whole world is polytheism “Shirk”.
(10) The customary pre-verification' of miscarried religious obligations (Heela-e-Isqat) is totally un-Islamic. It is "Bidat" because it was not done in the days of the Holy Prophet (PBUH) and his companions. In this very system, the inheritance, property or the belongings of the orphans, the poor and of those who are not present on the spot, are mis-appropriated and mis-used by the rich, specially the priestly class. To accept such windfall gifts are unlawful and forbidden.
(11) All the Holy Prophets of Allah, no doubt, were chaste and sinless, they had not committed any sin, little or big, throughout their lives.
(12) The companions of the Holy Prophet (PBUH) are better than the common Muslims. All of them were just and justified. Their precedents should be followed. Mis-understanding amongst them was merely based on "ljtihad" and the questioning matter amongst them should not be discussed by the Muslims. If one does so, he commits sin.
(13) To eat in the house of a dead person ‘at the cost of legal heirs of the deceased within three days alter his/her death is “Makrooh-e-Tahreemi” (strongly prohibited). lt has been declared prohibited and unjustified by the pious companions of the Holy Prophet (PBUH) and the great jurists of Islam. 
(14) Congregational prayer (Doaa Baadas-Sunnah Baheeat Ijtimaee), after Sunnah prayer is against the Sunnah and it should be declared as "Biddat" (newly created thing in Islam) because the Holy Prophet (PBUH) had not done it, nor his .companions (Sohaaba), nor any one of the Aemma Mujtahideens.
(15) Recitation of the Holy Quraan is a prayer and God will rewardjthe reciter. However to recite Quraan with the objective of benefiting the dead's against remuneration is prohibited in lslarn and the reciter who receives remuneration for his job- (i.e. Quraan recitation) is sinful. Both who get and pay remuneration for the recitation of Quraan for “Eesal-e-Sawab" benefiting the deads, are sinful. According to a tradition of the Holy Prophet (PBUH), “One who recite Quraan with a purpose to be fed by the people, will be raised on the Day of resurrection with the bare skeleton with no flesh on his face."
(16) Construction of nigh and magnificent shrines and minarets on the graves, having no evidence, is Biddgat (creation of new thing in Islam). 
(17)Celebration of the death anniversaries of saints (Urs) and celebration of the Holy Prophet‘s Birth (Eid Milade-un-Nabi) are  "Biddat" (creation of new thing in Islam) because these were not done by the pious companions of the Holy Prophet (PBUH) and the pious ancestors (Salaf)
(18)To pray for a dead person in congregation after his funeral prayer and before his burial rituals’ is prohibited 'because delaying the burial rituals is against Shariah. The dead' body should be buried soon after his funeral prayer. 
(19) Zakat "," Isqat  and “Sadaqa-e-Fitr” should not be given to the rich, if it is given and those who receive it are unlawful earners. 
(20) Selection of a particular time and position for any prayer or worship   not practiced by the Holy Prophet‘ (PBUH) and his companions) is "Baddat" (creation of new* thing in Islamj i.e. funeral rites performed on the fortieth day of death (Chehlam), death anniversary, reading of "Sura Ankaboot" and Sura Room ofthe Holy Quraan, on a selected night of Ramzan i.e. 23th night, selection of a particular time or manner for giving of alms, charity and ransom etc: are un-permissible in Islam.
(21) Reading of "Durud-e-Taaj" (a benediction to invoke Allah (God’s)  blessings on the Holy Prophet (PBUH) is not good because it has infidel words.
(22) All qualified Ulema and saints are respectable. They Cain do nothing but only that which God wishes. They have no attributes which are peculiar to Allah alone. The Holy Book proves that miraculous power of Allah’s friends is from Him. 
(23) To light candles on  the graves is prohibited and if one do so, is a sinner.