Tablighi Jamaat

Tablighi Jamaat
تبلیغی جماعت
2009 Malaysian Tablighi Ijtema.jpg
2009 Malaysian Annual Congregation of Tablighi Jamaat
Sepang Selangor, Malaysia
Total population
70 to 80 million[1]
Founder
Muhammad Ilyas
Regions with significant populations
 France 100,000 (2008)[2]
 Kyrgyzstan 10,000 (2007)[3]
 United States 50,000 (FBI estimate)[1]
 India
 Bangladesh
 Pakistan
 South Africa
 France
 Germany
 Sri Lanka
Religions
Predominantly: Deobandi Hanafi Muslims.
Minorities include: Shafi`i, Hanbali, Maliki Muslims; and various Muslim minorities
Scriptures
Quran
Languages
Liturgical: Arabic
In Bangladesh: Bengali
In Pakistan and India:Urdu
In the diaspora: Respective regional languages

Tablighi Jamaat (Urdu: تبلیغی جماعت, Arabic: جماعة التبليغ‎, English: Society for spreading faith)[3] is a transnational religious movement which was founded in 1926 by Muhammad Ilyas in India.[4] The movement primarily aims at Islamic spiritual reformation by working at the grass roots level, reaching out to Muslims across all social and economic spectra to bring them closer to the practices of Islamic prophet Muhammad.[1][5]

Tablighi Jamaat (TJ) came forth as an offshoot of the Deobandi movement. Its inception is believed to be a response to Hindu revivalist movements, which were considered a threat to vulnerable and non-practicing Muslims.[6] TJ gradually expanded from local to national to a transnational movement and now has followers in over 150 countries.[1]

TJ maintains a non-affiliating stature in matters of politics and fiqh (jurisprudence) so as to eschew the controversies that would otherwise accompany such affiliations.[7] Although, TJ emerged out of the Deobandi sub-school in Hanafi Islam, no particular interpretation of Islam has been endorsed since the beginning of movement.[7][8] TJ has largely avoided electronic media and has emphasized a personal communication for proselytizing. The teachings of TJ are mainly rudimentary and the Six Principles put forward by Muhammad Ilyas influence most of their teachings. Despite its pacifist stance, TJ has appeared on the fringes of numerous terrorism investigations. Tablighi Jamaat's role as a springboard to terrorist organizations has been questioned several times but there is no evidence that the TJ deliberately act as a recruiting arm for Islamic militant organizations.[9][1] TJ attracted significant public and media attention when it announced plans for the largest mosque in Europe to be built in London, United Kingdom.

Contents

History

Deobandi movement
Deoband.jpg
Key figures

Qasim Nanotvi · Rashid Gangohi
Husain Madani · Mehmud Hasan
Shabbir Usmani · Ashraf Ali Thanwi
Anwar Kashmiri · Ilyas Kandhlawi
Ubaidullah Sindhi ·
Notable Institutions

Darul Uloom Deoband, Deoband, UP, India
Darul Uloom Muinul Islam Hathazari, Chittagong, Bangladesh
Darul Uloom Karachi, Karachi, Pakistan
Darul Uloom Haqqania, Khyber Pakhtunkhwa, Pakistan
Jamia Ashrafia, Lahore, Pakistan
Jamia Uloom ul Islamia, Banori Town, Karachi
Madrassa Arabia Islamia, Tableeghi Markaz, Raiwind Pakistan
Darul Uloom Bury, Holcombe, England
Darul Uloom Bolton, Bolton, England
Jamiatur Rasheed, Karachi, Pakistan
Mazahirul Uloom, Saharanpur, India
Movements

Tablighi Jamaat
Jamiat Ulema-e-Hind
Jamiat Ulema-e-Islam
Tehreek-e-Khatme Nabuwwat
Sipah-e-Sahaba

The emergence of Tablighi Jamaat (TJ) represented the intensification of individual reformation aspect of the original Deobandi movement. It was also a continuation of the broader trend of Islamic revival in India in the wake of the collapsed Muslim political power and the consolidation of the British rule in India in the mid-nineteenth century. This emergence also coincides with the rise of various Hindu proselytizing movements which launched massive efforts in the early twentieth century to reconvert former Hindus that had previously converted to Islam. Notable among these Hindu revivalist movements were Shuddhi (purification) and Sangathan (consolidation) movements. The Tabligh movement aimed to reaffirm Muslim religiocultural identity of these borderline Muslims who still carried customs and religious practices from their Hindu past. Unlike common proselytizing movements, TJ never strove to convert non-Muslims to Islam, rather it exclusively focused on making Muslims 'better and purer'.[10]

Origin

Tablighi Jamaat originated in 1926 in Mewat, in north India, which was inhabited by Rajput tribes known as Meos. At the time, some Muslim Indian leaders feared that Muslims were losing their religious identity to the majority Hindu culture.[11] There is evidence that several Meos converted to Islam, followed by re-conversion to Hinduism when Muslim political power declined in the region. Meos were generally benighted Muslims before the emergence of TJ, and lacked the necessary acumen required to resist the cultural and religious influence of Hindus.[12]

Muhammad Ilyas, the founder of TJ, wanted to set forth a movement that would exemplify the Quranic decree of 'enjoining good and forbidding evil'.[Qur'an 3:104][13] The inspiration for devoting his life to Islam came to Ilyas during his second pilgrimage to the Hejaz in 1926.[14] His initially strove to establish a network of mosque-based religious schools to educate Mewati Muslims about correct Islamic beliefs and practices. Shortly afterwards, he was disappointed with the reality that these institutions were producing religious functionaries but not preachers.[15]

He abandoned his teaching profession at Madrasah Mazharul Ulum in Saharanpur and started on his life as a missionary. He relocated to Nizamuddin near Delhi, where this movement was formally launched in 1926.[15] When setting the guidelines for the movement, he sought inspiration from the practices adopted by prophet Muhammad at the dawn of Islam.[13] Muhammad Ilyas put forward the slogan, Urdu: "!اﮮ مسلمانو! مسلمان بنو", "O Muslims! Be Muslims". This expressed the central focus of Tablighi Jamat; their aim to renew Muslim society by uniting them in embracing the lifestyle of Muhammad. The movement gained a phenomenal following in a relatively short period and nearly 25,000 people attended the annual conference in November 1941.[15]

Expansion

The group began to expand its activities in 1946, and within two decades the group reached Southwest Asia and Southeast Asia, Africa, Europe, and North America.[16] TJ's aversion to politics helped it enter and operate in societies where politically active religious groups faced severe restrictions.[17] Initially it expanded its reach to South Asian diaspora communities, firstly in Arabic countries, and then in Southeast Asia. The first foreign missions were sent to Hijaz and Britain in 1946.[18] Before entering Europe, the movement first established itself in the United States. It established a large presence in Europe during the 1970s and 1980s.[19] In 1978, construction of the Markazi mosque in Dewsbury, England, commenced, which subsequently became the European headquarters of Tablighi Jamaat. This centre holds one major gathering annually, generally in Dewsbury itself. It has also constructed a busy madrassah, called the Islamic Institute of Education.[20]

Introduced in France in 1960s, it grew prominently in during 1970-80s.[21] TJ declined around 1989, although some members still represent it in the French Council of the Muslim Faith.[19] In the few years before 2006, TJ's influence has exponentially grown in France, which now has around 100,000 followers.[2] However, the United Kingdom is the current focus of the movement in the West, primarily due to the large South Asian population that began to arrive there in the 1960s and 1970s.[22] By 2007, Tabligh members were situated at 600 of Britain's 1350 mosques.[20]

After the collapse of the Soviet Union in 1991, the movement made inroads into Central Asia. As of 2007, it was estimated 10,000 TJ members could be found in Kyrgyzstan alone.[3] The FBI believes that nearly 50,000 members of Tablighi Jamaat are active in United States.[1] By 2008, organization had a presence in nearly 150 countries and with a global following of 70 to 80 million people, it has now become the largest Muslim movement in the world. However, it maintains a majority presence in South Asia.[1][23]

Beliefs and objectives

Following the fundamentals of Sunni Islam, every member is allowed to follow his own fiqh as long as it does not deviate from Sunni Islam.[7][22] Tablighi Jamaat defines its objective with reference to the concept of Da'wa which literally means 'to call' and connotes to an invitation to act. In religious context, it implies to a call towards prayer which may also refer to a 'mission' if used in reference with religious prophets and people who were assigned such mission. TJ interprets Da'wa as 'enjoining good and forbidding evil' and defines its objective within the framework of two particular Quranic verses which refer to this mission.[24] Those two verses are:[25]

"And who speaks better than he who calls to Allah while he himself does good, and says: I am surely of those who submit?" [Qur'an 41:33]
"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong. They are the ones to attain felicity."[Qur'an 3:104]

TJ encourages everyone to fulfill the Islamic requirement of da'wa even if the person falls short of strong religious intellect. This was different from the other Islamic movements which were mainly ulema-led and extended their leadership roles to the religious erudites. TJ also negated the prevailing idea that the highest standards of Islamic scholarship and ethical standards were pre-requisites for proselytizing; and promoted da'wa as a mechanism of self-reform.[26]

The only objective of TJ, overtly stated in most sermons, is that Muslims adopt and invite for the Islamic lifestyle, exemplified by Islamic prophet Muhammad, in its perfection. They encourage Muslims to spend time out of their daily routine in the tablighi activities so that the rest of routine could be harmonized with Islamic lifestyle. They insist that the best way of learning is teaching and encouraging others.[6]

Tablighi ethic discourages social enmeshments in customary and ceremonial rituals which are usually extravagantly followed in South Asia. For example, in such annual congregations and other similar mass meetings, proxy marriages are celebrated by dozens.[27]

Six Principles

Muhammad Ilyas devoted to what he described as “the mission of the prophets”. The method adopted by him was simple. It was to organize units (called jamaats, Arabic: جماعتِ ‎ meaning Assembly) of at least ten persons and send them to various villages. This unit jamaat, would visit a village, invite the local Muslims to assemble in the mosque and present their message in the form of Six Principles.[28] Muhammad Ilyas articulated six demands in the form of Six Principles which are quintessential to TJ's teachings. These six principles are:

  1. Kalimah: "An article of faith in which the tabligh accepts that there is no god but Allah and the Prophet Muhammad is His messenger."
  2. Salah: "Five daily prayers that are essential to spiritual elevation, piety, and a life free from the ills of the material world."
  3. Ilm and Dhikr: "The knowledge and remembrance of Allah conducted in sessions in which the congregation listens to preaching by the emir, performs prayers, recites the Quran and reads Hadith.
  4. Ikram-i-Muslim: "The treatment of Muslims with honor and deference."
  5. Tas'hih-i-Niyyat: Reforming one’s life in supplication to Allah by performing every human action for the sake of Allah and toward the goal of self-transformation."
  6. Tafrigh-i-Waqt: "The sparing of time to live a life based on faith and learning its virtues, following in the footsteps of the Prophet, and taking His message door-to-door for the sake of faith."[22]

Organization

Kakrail Mosque, Dhaka. The Tablighi Jamaat movement in Bangladesh is mostly based here.

Tablighi Jamaat follows an informal organizational structure and keeps an introvert institutional profile. It keeps distance from mass media and avoids publishing details about its activities and membership. The group also exercises complete abstinence from expressing opinions on political and controversial issues mainly to avoid the disputes which would accompany these endorsements.[29][30] As an organization, TJ does not seek donations and is largely funded by its senior members. Since there is no formal registration process and no official membership count has ever been taken, the exact membership statistics remain unknown.[31] The movement discourages interviews with its elders and has never officially released texts. Even though there are publications associated with the movement, particularly by Zakariya Kandahalwi, the emphasis has never been on book learning, but rather on first-hand personal communication.[6][32] A collection of books, usually referred as Tablighi Nisaab (Tablighi Curriculum), is recommended by TJ elders for general reading. This set includes three books namely Hayatus Sahaba, Fazail-e-Amal and Fazail-e-Sadqaat.[33]

The organization's activities are coordinated through centers and headquarters called Markaz. Tablighi Jamaat maintains its international headquarters, called Nizamuddin Markaz, in the Nizamuddin West district of Delhi, India, from where it originally started. It also has country headquarters in over 120 countries to coordinate its activities. These headquarters organize volunteer, self-funding people in groups (called jamaats), averaging ten to twelve people, for reminding Muslims to remain steadfast on path of Allah.[23] These jamaats and preaching missions are self funded by their respective members.

Ameer is the title of leadership in the TJ and the attribute largely sought is the quality of faith, rather than the worldly rank.[27] The ameer of TJ is appointed for life by central consultative council (shoora) and elders of TJ.[34][35] First ameer, also the founder, was Muhammad Ilyas, second was his son Muhammad Yusuf and the third was Inaam ul Hasan.[16] At present, there is a council of two people (Zubair ul Hasan and Saad Kandhalawi) performing as ameer.[23]

Activities and traditions

Dry-dock parable:
Man is a ship in trouble in tumultuous sea. It is impossible to repair it without taking it away from the high seas where the waves of ignorance and the temptations of temporal life assail it. Its only chance is to come back to land to be dry-docked. The dry-dock is the mosque of the jamaat.

— from the book Travellers in Faith[36]

The activism of TJ can be characterized by the last of the Six Principles. This principle, Tafrigh-i-Waqt (English: sparing of time) justifies the withdrawal from world, though temporarily, for travelling. Travel has been adopted as the most effective method of personal reform and has become an emblematic feature of organization. They describe the purpose of this retreat as to patch the damages caused by the worldly indulgence and occasionally use the dry-dock parable to explain this.[36]

This withdrawal is generally compared to the Hijra, where Islamic prophet Muhammad and his followers left behind their worldly pursuits for religious concerns and migrated to the city of Medina in 622 AD. These individual jamaats, each led by an ameer, are sent from each markaz across the city or country to remind people to persist on the path of Allah. The duration of the work depends on the discretion of each jamaat. A trip can take an evening, a couple of days or a prolonged duration.[1][27]

Khurūj - proselytizing tour

TJ encourages its followers to follow the pattern of spending "one night a week, one weekend a month, 40 continuous days a year, and ultimately 120 days at least once in their lives engaged in tabligh missions". During the course of these tours, members are generally seen dressed in simple, white, loose-clothing, carrying sleeping bags on their backs.[27] These members use mosques as their base during this travel but particular mosques, due to more frequent tablighi activities, have come to be specifically associated with this organization. These mosques generally hold the periodic, smaller scale convocations for neighborhood members.[6]

During their stay in mosques, these jamaats conduct a daily gasht, which involves visiting local neighborhoods, preferably with the help of a guide.[22] They invite people to attend the Maghrib prayer at their mosque and those who attend are delivered a sermon after the prayers, which essentially outlines the Six Principles. They urge the attendees to spend time in tabligh for self reformation and the propagation of Islam.[37][38]

Generally, the assumed role of these jamaat members cycle in a way that they may be engaged as a preacher, a cook or as a cleaner at other times. Among TJ members, this is generally referred to as khidmat which essentially connotes to serving their companions and freeing them for tablighi engagements.[27] The members of the Jamaat are assigned these roles based on the day's mashwara. The markaz keeps records of each jamaat and its members, the identity of whom is verified from their respective mosques. Mosques are used to assist the tablighi activities of individual jamaats that voluntarily undertake preaching missions.[1][23] Members of a jamaat, ideally, pay expenses themselves so as to avoid financial dependence on anyone.[27]

Ijtema - annual gathering

An annual gathering of followers, called ijtema, is summoned at headquarters of the respective countries. A typical ijtema continues for three days and ends with an exceptionally long prayer.[2] These gatherings are considered moments of intense blessings by TJ members and are known to attract members in excess of 2 million in some countries.[6] The largest of such annual gatherings are held in India, Pakistan and Bangladesh. The Bengali gathering, called Bishwa Ijtema (World Gathering), converges followers from around the world in Tongi near Dhaka, Bangladesh and with an attendance exceeding 2 million people, it is assumed to be the second largest annual Muslim gathering in the world after Hajj.[39][40] The second largest TJ gathering takes place in Raiwind, Pakistan which was attended by approximately 1.5 million people in 2004.[41]

Role of women

Women were encouraged to participate since the beginning of the movement. Some scholars objected on the participation of women but Muhammad Ilyas slowly gained their support and the first jamaat of women was formed in Nizamuddin, Dehli.[27] Accompanied by a close male relative, women are encouraged to go out in jamaats and work among other women and family members while following the rules of modesty and seclusion. Jamaats of women sometimes participate in large annual meetings; otherwise, they commonly hold neighborhood meetings. Since, South Asian Islamic culture discourages women to go to the mosque and saintly shrines, these venues offer an opportunity for women to pray together and congregate religiously.

In many modern Islamist movements, women have been relegated to a domestic role. TJ tends to blur the boundaries of gender roles and both genders share a common behavioral model and their commitment to tabligh. The emphasis on a common nature and responsibilities shared by both genders. Just as men redraw the gender roles when they wash and cook during the course of da'wa tours, women undertake the male responsibility of sustaining the household.[27]

Controversies

Abbey Mills Mosque

The new Abbey Mills pumping station, which is adjacent to the proposed site of the Mosque

Tablighi Jamaat gained much media and public attention in Europe, particularly in United Kingdom, when it announced the plans for an 18 acre mosque near  Olympic Park in east London. This mosque was to have a capacity in excess of 70,000 people making it the largest religious building in United Kingdom and the largest mosque in Europe. The scope of project raised much criticism and concern among the general public.[1] However, the mosque was downsized in its revised project plans for a capacity of 12000 people.[42]

The plan sparked controversy for various reasons including its initially reported size, the possible chemical contamination risk associated with the site, the uncertainty as to the sources of funding that will be used by TJ, and alleged links between TJ and Islamic terrorism.[43][44][45] Mosque officials are engaged in resolving the controversies, as well as countering the perception implied by the term "mega-mosque".[46] Public response to the mosque and associated controversies has included online petitions, various public talks, debates, speeches, and websites, and even apparent threats against people opposing the mosque.[47] With the expiration of the permit to use the site, and neither a current plan permission nor application for a mosque, the building's future remains uncertain.[48][49]

Allegations of terrorism

Although TJ has claimed a pacific stance since its inception, after the 9/11 attacks in the USA, concerns have risen about its role as a springboard to terrorist organizations. It was cited on the cases of John Walker Lindh,[50] and dozens of the captives the USA holds in extrajudicial detention in its Guantanamo Bay detention camps, in Cuba, had their continued detention justified in part through their alleged association with the TJ.

A December 2001 article by the Boston Herald cited Indian security concerns branches of the jamaat were related to Al-Qaeda. Yet "shoe-bomber" Richard Reid apparently did not remain with the group because they were not violent enough.[51] It is also alleged extremist members of MULTA, with ties to the Pakistani intelligence agency, passed into Bangladesh under the guise of members of TJ.[52] A very direct comment from the FBI in the article stated, "We have a significant presence of Tablighi Jamaat in the United States," the deputy chief of the FBI's international terrorism section said in 2003, "and we have found that Al-Qaeda used them for recruiting now and in the past."[53]

On the other hand, a report by International Crisis Group titled Islamist terrorism in the Sahel: Fact or Fiction?" described TJ as "strictly non-political, and has never been linked directly to violence." and further explained that no interviewed source could identify an instance where TJ members broke the law or engaged in specifically political activity in Mali, Niger, Chad and Mauritania.[54]

Also, some notable people hold opinions contrary to terrorism allegations.

"peaceful and apolitical preaching-to-the-people movement."[55]
—Graham E. Fuller,  a former CIA official and an expert on Islam, (author of The Future of Political Islam)
"completely apolitical and law abiding."[56]
—Olivier Roy,  a prominent authority on Islam at French National Centre for Scientific Research
"an apolitical, quietist movement of internal grassroots missionary renewal"[6]
—Barbara D. Metcalf, University of Michigan,  (While comparing its activities to the efforts to reshape individual lives by Alcoholics Anonymous)

Criticism within Islam

The major opposition to the Tablighi Jamaat in the Indian subcontinent comes from the Barelvi movement.

One of the most serious criticisms against TJ are that tablighi men neglect and ignore their families, especially by going out on da'wa tours. TJ participants, in response, argue that both genders should be equally engaged in Tabligh. They further say that women, like men, are also urged to carry the responsibility to Tabligh and that men should facilitate women's participation by providing childcare.[27]

Many critics, especially those from Jamaat-e-Islami, criticize TJ for their neutral political stance. They say that Islamic forces, during their decisive conflicts with un-Islamic forces, could have gained reinforcement from the TJ followers. They criticize the TJ's neutral attitude towards crucial issues like the introduction of Islamic constitution in Pakistan (1950s), Islam vs Socialism (1969-1971), communal riots in India in 1970s and 1980s, the Khatm-e-Nabuwwat Movement (1974), and Nizam-e-Mustafa Movement (1977).[57] TJ, in contrary, asserts that it is only by avoiding the political debates that the TJ has been successful in reawakening the spiritual conscience of the followers. The apolitical stance also helped them operate in the difficult times, such as of Ayub Khan (1960s) and Indira Gandhi (1975-77), when other sociopolitical Islamic groups faced the restrictions.[58]

The difference of opinion regarding political participation also marks the fundamental difference between TJ and Islamist movements. While the Islamists believe the that the acquisition of political power is the absolute requirement for the establishment of a pristine Islamic society, the TJ believes that merely the political power is not enough to ensure effective organization of the Islamic social order.[59] The exclusive focus of TJ's attention is the individual and it believes the reformation of society and institutions will only be effective if it is through education and reform of individuals. They insist that the nations and social systems exist by the virtue of individuals who form them; therefore, the reform must begin at grassroots with the individuals and not at the higher level of political structure.[60]

Celebrated members

There are many eminent personalities associated with this movement. These include the former presidents of Pakistan, Muhammad Rafiq Tarar and Farooq Leghari. Former Prime Minister of Pakistan, Nawaz Sharif lives in the town of Raiwind and has attended TJ's activities on occasions. Former President of Bangladesh Ziaur Rahman has been a supporter and member, and popularized TJ in Bangladesh.

Former renowned singer and pop star Junaid Jamshed has close links with TJ, and his departure from professional singing career is attributed to his inclination towards this movement. Famed singers, actors and models, including Attaullah Essa Khailwi[61], Gulzar Alam,[62] Alamzeb Mujahid,[63] and stage performers like Javed Kodu, Jawad Waseem and Moin Akhter, are also affiliated with the movement.

Former Lieut. General, and head of Inter-Services Intelligence, Javed Nasir of the Pakistan Army became a member of Tablighi Jamaat during his service.[64] TJ also has a notable following among Pakistani professional cricketers Shahid Afridi, Mohammad Yousuf; and the former cricketers Saqlain Mushtaq, Inzamam-ul-Haq, Mushtaq Ahmed, Saeed Anwar, Saleem Malik, Waqar Younis are active members.[65] Mohammad Yousuf's conversion to Islam is widely attributed to the influence of the TJ.[66]

See also

Notes

  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 1.8 1.9 Burton, Fred; Scott Stewart (2008-01-23). "Tablighi Jamaat: An Indirect Line to Terrorism". Stratfor Intelligence. http://www.stratfor.com/weekly/tablighi_jamaat_indirect_line_terrorism. Retrieved 2009-08-10. 
  2. ↑ 2.0 2.1 2.2 Khalid Hasan (2006-08-13). "Tableeghi Jamaat: all that you know and don’t". Daily Times. http://www.dailytimes.com.pk/default.asp?page=2006\08\13\story_13-8-2006_pg3_4. Retrieved 2010-01-21. 
  3. ↑ 3.0 3.1 3.2 Rotar, Igor (June 23, 2007). "Pakistani Islamic Missionary Group Establishes a Strong Presence in Central Asia". EurasiaNet. http://www.eurasianet.org/departments/insight/articles/eav072307a.shtml. Retrieved 2008-11-20. 
  4. ↑ Masud 2000, p. xiii
  5. ↑ Dominic Kennedy and Hannah Devlin (2006-08-19). " ""Disbelief and shame in a community of divided faith"". The Times (London). http://www.timesonline.co.uk/tol/news/uk/article613756.ece". Retrieved 2009-05-08. 
  6. ↑ 6.0 6.1 6.2 6.3 6.4 6.5 Barbara, Metcalf. "Traditionalist" Islamic Activism: Deoband, Tablighis, and Talibs". Social Science Research Council. http://essays.ssrc.org/sept11/essays/metcalf.htm. Retrieved 2010-01-24. 
  7. ↑ 7.0 7.1 7.2 Ayoob 2007, p. 135
  8. ↑ Jenkins, Philip (2007). God's continent (illustrated, annotated ed.). US: Oxford University Press. pp. 340. ISBN 019531395X. http://books.google.com/?id=94rZKHMilp0C&dq=tablighi 
  9. ↑ ""Tablighi Jamaat does not preach jihad", says senior Muslim leader". The Hindu. 2007-07-09. http://mangalorean.com/news.php?newstype=local&newsid=47608. Retrieved 2007-07-09. 
  10. ↑ Marty 1994, p. 511
  11. ↑ Kepel 2004, p. 261
  12. ↑ Ballard 1994, p. 64
  13. ↑ 13.0 13.1 Ballard 1994, p. 65
  14. ↑ Agwani, Mohammad Shafi (1986). Islamic Fundamentalism in India 1986. Twenty First Century Indian Society. p. 41 
  15. ↑ 15.0 15.1 15.2 Marty 1994, p. 152
  16. ↑ 16.0 16.1 Marty 1994, p. 514
  17. ↑ Marty 1994, p. 524
  18. ↑ Masud 2000, p. 127
  19. ↑ 19.0 19.1 Kepel 2004, p. 261
  20. ↑ 20.0 20.1 Norfolk, Andrew (2007-09-10). "Muslim group behind ‘mega-mosque’ seeks to convert all Britain" (ece). London: TimesOnline. http://www.timesonline.co.uk/tol/comment/faith/article2419524.ece. Retrieved 2008-04-07. 
  21. ↑ Smith, Craig (2005-04-29). "French Islamic group offers rich soil for militancy". The New York Times. http://www.nytimes.com/2005/04/28/world/europe/28iht-muslim.html. Retrieved 22 February 2010. 
  22. ↑ 22.0 22.1 22.2 22.3 Howenstein, Nicholas; Dr. Eva Borreguero. "Islamist Networks: The Case of Tablighi Jamaat". http://www.usip.org/resources/islamist-networks-case-tablighi-jamaat. Retrieved 2007-06-14. 
  23. ↑ 23.0 23.1 23.2 23.3 Sameer Arshad (2007-07-22). "Tabligh, or the enigma of revival". Times of India. http://timesofindia.indiatimes.com/articleshow/msid-2223665,prtpage-1.cms. Retrieved 2009-05-02. 
  24. ↑ Masud 2000, p. xxi
  25. ↑ Masud 2000, p. xxii
  26. ↑ Marty 1994, p. 515
  27. ↑ 27.0 27.1 27.2 27.3 27.4 27.5 27.6 27.7 27.8 Barbara, Metcalf (February 27, 1996). "Islam and women: The case of the Tablighi Jama`at". Stanford University. http://www.stanford.edu/group/SHR/5-1/text/metcalf.html. Retrieved 9 January 2010. 
  28. ↑ Marty 1994, p. 513
  29. ↑ Alexiev, Alex (Winter 2005). "Tablighi Jamaat: Jihad's Stealthy Legions". Middle East Quarterly. http://www.meforum.org/article/686. Retrieved 2007-02-01. 
  30. ↑ "Tableeghi Jamaat leaders denounce gunpoint Sharia". DawnNews. 2009-04-27. http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/news/pakistan/12-tableeghi-jamaat-leaders-denounce-gunpoint-sharia--bi-12. Retrieved 2009-04-29. 
  31. ↑ Marty 1994, p. 154
  32. ↑ Marty 1994, p. 516
  33. ↑ Masud 2000, p. 82
  34. ↑ Marty 1994, p. 156
  35. ↑ Marty 1994, p. 516
  36. ↑ 36.0 36.1 Masud 2000, p. 166
  37. ↑ Masud 2000, p. 27
  38. ↑ Masud 2000, p. 28
  39. ↑ Uddin, Sufia M. (2006). Constructing Bangladesh (illustrated ed.). UNC Press. pp. 224. ISBN 0807830216. http://books.google.com/?id=wpS0vjc8atIC&dq=tablighi 
  40. ↑ "Millions of Muslims gather in Bangladesh". Reuters, UK. 2007-02-02. http://uk.reuters.com/article/idUKDHA10181920070202. Retrieved 2009-07-31. 
  41. ↑ "600 couples wedded at Ijtema". Daily Times. 21 November 2004. http://www.dailytimes.com.pk/default.asp?page=story_21-11-2004_pg7_28. Retrieved 19 March 2010. 
  42. ↑ "Mosque Plans Downsized". BBC News. 2007-03-27. http://news.bbc.co.uk/player/nol/newsid_6490000/newsid_6499900/6499935.stm?bw=nb&mp=wm&news=1&ms3=6&ms_javascript=true&bbcws=2. Retrieved 2009-08-26. 
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  52. ↑ Appendix One - Muslim Fundamentalist Organizations in North East India—A Compendium Terror Sans Frontiers: Islamic Militancy in North East India, Jaideep Saikia
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