Criticism
Due to the orthodox nature of Tablighi Jamaat, they have been criticized for being retrogressive. The women in the movement observe completest hijab for which the Tablighi Jamaat is accused of keeping women "strictly subservient and second string".[1]
Tablighi Jamaat has also been criticized within the Islamic circles and the major opposition in the Indian subcontinent comes from the Barelvi movement. One of the main criticisms against Tabligh Jamaat are that the men neglect and ignore their families, especially by going out on da'wa tours. Tabligh Jamaat 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.[31]
Many critics, especially those from Hizb ut-Tahrir and Jamaat-e-Islami, criticize Tabligh Jamaat for their neutral political stance. They say that Islamic forces, during their decisive conflicts with un-Islamic forces, could have gained reinforcement from the Tabligh Jamaat followers. They criticize the Tabligh Jamaat's neutral attitude towards crucial issues like the introduction of an 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).[62] Tabligh Jamaat, in contrary, asserts that it is only by avoiding the political debates that the Tabligh Jamaat 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.[62]
The difference of opinion regarding political participation also marks the fundamental difference between Tabligh Jamaat and Islamist movements. While the Islamists believe that the acquisition of political power is the absolute requirement for the establishment of a pristine Islamic society, the Tabligh Jamaat believes that merely the political power is not enough to ensure effective organization of the Islamic social order.[63] The exclusive focus of Tabligh Jamaat'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
http://en.wikipedia.org/wiki/Tablighi_Jamaat#Notable_members
Due to the orthodox nature of Tablighi Jamaat, they have been criticized for being retrogressive. The women in the movement observe completest hijab for which the Tablighi Jamaat is accused of keeping women "strictly subservient and second string".[1]
Tablighi Jamaat has also been criticized within the Islamic circles and the major opposition in the Indian subcontinent comes from the Barelvi movement. One of the main criticisms against Tabligh Jamaat are that the men neglect and ignore their families, especially by going out on da'wa tours. Tabligh Jamaat 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.[31]
Many critics, especially those from Hizb ut-Tahrir and Jamaat-e-Islami, criticize Tabligh Jamaat for their neutral political stance. They say that Islamic forces, during their decisive conflicts with un-Islamic forces, could have gained reinforcement from the Tabligh Jamaat followers. They criticize the Tabligh Jamaat's neutral attitude towards crucial issues like the introduction of an 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).[62] Tabligh Jamaat, in contrary, asserts that it is only by avoiding the political debates that the Tabligh Jamaat 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.[62]
The difference of opinion regarding political participation also marks the fundamental difference between Tabligh Jamaat and Islamist movements. While the Islamists believe that the acquisition of political power is the absolute requirement for the establishment of a pristine Islamic society, the Tabligh Jamaat believes that merely the political power is not enough to ensure effective organization of the Islamic social order.[63] The exclusive focus of Tabligh Jamaat'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
http://en.wikipedia.org/wiki/Tablighi_Jamaat#Notable_members
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