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Some Evils and Corruptions of the Customary Jalsahs of the Madaaris (Hakimul Ummat Maulana Ashraf Ali Thanvi) The summary of the Shar'i prohibitions on this issue are: Reflection and experience testify that there are two primary reasons for organizing these functions (Jalsahs): (1) Fund-raising (2) Advertising the dignity and status of the Madrasah. The motivation for this is hubb-e-jah (love for fame) and hubb-e-maal (love for wealth). Numerous Nusoos (Qur'aanic verses and Hadith narrations) forbid this. If the fame and wealth are intended for the Deen, there is then no objection. However, the question is: Is the motive the Deen or the dunya? Although Iinterpretation will be presented (by the Madrasah authorities) claiming that these jalsahs are held for the sake of the Deen, it should be understood that Allah Ta'ala has ind icated a standard for every motive. on the basis of this standard can the correctness or corruption of the motive be ascertained. An examination of these jalsahs shows that on these occasions worldly desire is dominant. If truly the motive is the Deen, anything in conflict with Allah's Pleasure would not be countenanced and adopted. When we see that acts which are in conflict with Divine Pleassure prevail at these functions, then it is clear testimony for the conclusion that the motive is the dunya (not the Deen). Some of these acts are as follows: (1) Exaggerating the status and condition of the Madrasah both overtly and covertly. This is kithb (falsehood) and khidaa' (deception). (2) In order to increase the student population unqualified (unfit) students are portrayed as qualified (fit). (3) Advertsising the accomplishments (of the Madrasah); self-praise; giving preference to one's activities; lauding one's own activities; displaying that students have attained expertise in the branches of Shar'i knowledge regardless of them having such ability or not. All these are signs of hubb-e-jah and hubb-e-maal. (4) Riya (show) is haraam. Invariably, on such occasions donors contribute with riya. Becoming a way for riya is sinful. (5) Even if a valid objection or criticism of the Madrasah is made, it is refuted. It will never be accepted. on the contrary, the objector is pursued acrimoniously and the objection is rebutted inspite of the heart understanding its validity. (6) If another Madrasah is established (in the proximity), it is viewed with suspicion and enmity even if the new Madrasah's state is good. The wish is for its failure and closure. In reality, the opening of a new Madrasah should be an occasion of happiness because of the multiplication of Deeni activities. However, the existing Madrasah authorities view the new institution with disdain and enmity merely because they feel that the prominence of their institution will wane. (7) In most cses there is extravagance and waste at these jalsahs. Large amounts of money are wasted for bringing people and their retinue to the jalsah. Those whose presence is unnecessary are invited. At times the Madrasah funds the entertainment bill for the food, etc. (8) Noise, rowdyism, worldly conversations,evil poetry and other evils also accompany these gatherings. (9) The the rules of the Shariah are not observed when funds are being raised. Indirect pressure is exercized to put prospective donors to shame thus constraining them to contribute." Undoubtedly, there are many un-Islamic factors which accompany the customary Madrasah jalsahs. Although jalsahs were initially good and beneficial functions, they have outlived their utility. In the South African context, these jalsahs are morally ruinous for both the organizers and the participants. The Majlis Vol 16 No 01 | 
