The word tabligh means 'to
reach out the message'. As a term it means
'propagation of the Message of Islam'.
The Holy Quran has given to it the status of an
institution (3:104; Etc.) and has ordained it as an
important social duty.
This duty has been conceived to function at two
levels, i.e. within the Islamic social order and
outside the Islamic social order where entire
humanity comes under its purview.
The end it serves are:
2. Development, and
3. Perpetuation of the Islamic Community and that in
service to cause of humanity (3:110)
The dimensions of this duty are:
1. Education of new generations of Muslims in Islam
2. Improvement in Islamic Knowledge and inspiration
of the grown-up Muslims.
3. Dissemination of the knowledge of Islam among
non- Muslims all the non-Muslims of the world
wherever they may be found- in order that they may
know the Divine Message that has come for them and
those among them who are seriously dedicated to
Truth may accept it for their own good; while, in
the case of others, correct knowledge about islam
among them goodwill for Islam-which, in itself,
forms a genuine contribution to the promotion of the
intercommunal and international goodwill.
Thus tabligh stands out as duty towards other
individuals in respect of their spiritual and moral
Also, it contributes simultaneously to the spiritual
and moral development of the persons who undertake
it and thus it becomes a duty to self.
Its role, however, as a collectivistic or social
duty, remains supreme. Indeed, from that point of
view it stands out as the foremost duty without
which the very existence of Islam becomes
As the Holy Quran affirms, the Islamic Community is
meant to continue to exist for all time- up to the
last day. This is in the very nature of the case,
because the Holy Prophet Muhammad (peace and
blessings be upon him) is the last and final Divine
Messenger and the Muslims are the last Divine
religious group. As such disappearance of the
Islamic Community at any time in human history is
not conceivable. But, the dissipation of the
energies of communities and nations – both
ideological and non-ideological- being the law of
history, one of the most important instruments for
keeping the Islamic community alive and functioning
genuinely and truly is the repeated infusion of
fresh blood into the body politic of Islam. This has
already happened in Islamic history, as for instance
when towards the end of the Abbasid period , the
Muslim world began to show signs of lassitude and
weakness, the conversion of the Turko- Tartars
revitalized the Islamic community to an extent that
it could maintain its glory for several centuries
more. The same seems to be the crying need today.
But this need cannot be fulfilled without resorting
to an enlightened, dynamic and multidimensional
movement in the field of tabligh, and not just a
ritualistic of professional performance.