Shaykh Hamood at-Tuwayjaree on Tablighi Jamaat Refutation.

Assalam o Alaikum Wa Rahmatullah Wa Barakatuhu,
Assalam O Alaikum Wa Rahmatullahi Wa Barakatuhu,

We came through some of the statements/Views/writing attributed to Shaykh Hamood at-Tuwayjaree on Internet that has been projected as his criticism of Tablighi Jamaat.
Before answering some Clarification.

1. We are writing as our personal capacity as a Muslim considering our duty to search the truth and Tablighi Jamaat is nothing to do with this writing.
2. We respect all the Muslim and special respect for Ulema and Scholars,We follow ikram e Muslim.So this should not be regarded as reply to Shaikh,Rather a simple explanation of facts at ground.Maulana Inamul Hasan (R.A.)(died 1995) the former Amir of Tableeghi Jamaat has said.
"It is better that in case the objections and allegation if they are correct, rectify them .{No one is free from shortcomings} Whereas if they are wrong ,have patience (leave the matter to Allah)."
(Insight into dawah and its understanding & cognition Page No 181 translation of urdu book Dawat ki Faham o baseerat or uska Idrak)
2. We dont know exactly what Sheikh Shaykh Hamood at-Tuwayjaree said because we have not got these article from any neutral source.
3.This answer is based on what has been circulated by some brothers/websites who donot hesitate to tell lie and misprojections for maligning Tablighi Jamaat and their agenda is not any correction rather confusing general muslims to promote their group ideology.
It is natural justice to listen the unbiased view to know the truth and making a wrong decision regarding a Muslim Scholar or organisation.. So a neutral analysis of  Tablighi Jamaat is being presented here. JAZAKALLAH

The English Translation of Arabic Book

Shaykh Yusuf Ibn Isa Al-Malahi (HA)
Thereafter...Indeed objections are being raised on the Tableeghi Jamaat and arguments (back and forth) are being thrown and amongst those who are objecting, some are those who are well-wishers to the Ummah but they have not adopted the way of justice and reformation in favour of the (Tableeghi Jamaat) and they have issued a judgement that Jamaat is far and deviant from the ways of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) and his companions (RA) and they have made vile accusations on each and every individual belonging to Jamaat and they have negated even their virtuous acts and good deeds and some amongst the critics have even crossed the limits and linked those of Tableegh with deviant and heretic sects. These people are bent upon destruction (what they consider construction) and they are engaged in evil (what they consider as good) and the example of these people is that of a man who saw a tall magnificent building with a solid foundation, capable of benefit and goodness but it had some deficiencies and needed some repair but that men decided to uproot the building (instead of making minor repairs) and he demands the residents and occupants to leave the building and he doesn’t even have the intention to make a better building (in its place) or make a better building (close to it)! So I decided to write this treatise so that some of the qualities of workers of Tableeghi Jamaat can be highlighted and I don’t consider some of the workers free from mistakes and errors and I appeal to my Muslim brothers to work with them for their and the reformation of others. Those who are objecting to them are also not free from some of those errors and verily errors are highlighted for the one who engages (in work) for the one who closes the door of his house and remains indoors his errors will be hidden but it doesn’t mean that they don’t exist and the errors (of a person) are becoming visible because he is busy in action and engaged in Dawah. In addition, those errors (of Jamaat) which are being highlighted are not so prominent (and visible) that they are not present in other groups and even if they are then it becomes our duty to work to eradicate them and to cooperate with (them)as a believer is like a mirror for another believer and wishing a believer well is what is incumbent upon us. I have titled this treatise as “Islah Wal-Insaaf, La-Hadam Wala-Ait’saaf” and seek the Mercy and benevolence of Allah (SWT) that he (SWT) makes it beneficial and makes it sincere (and exclusive) for Him (SWT) and that He (SWT) reforms the condition of the believers and joins their hearts upon the truth, guidance and Dawah towards the Path of Allah (SWT).

All praise belong to Allah (SWT), the Lord of the worlds and salutations upon the best of Prophets & Messengers, our Nabi (Sallaho Alaihe Wassallam) and his family and his companions, thereafter...

I had the opportunity to review a compilation (of various writings) entitled, "Haqaiq Un Jamaatut-Tableegh" and before embarking upon discussing some of its constituents and highlighting some of its errors I would like to bring certain facts to the attention of esteemed readers from which many people are heedless. So understand! That to investigate and research news is a basic principle of Shariah and its injunction is plainly stated in the Qur'aan & Sunnah as Allah (SWT) states:

[49:6] O you who believe, if a sinful person brings you a report, verify its correctness, lest you should harm a people out of ignorance, and then become remorseful on what you did.

And Allah (SWT) states:

[4:94] O you who believe, when you go out in the way of Allah, be careful...

Sayyidina Abu Hurairah (RA) narrated that Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) said, "It is enough falsehood for a person to transmit everything he hears." [Muslim]

It is so because many people merely accept everything they hear or read and don't endeavour to investigate (its truth) and establish its authenticity and forget to act upon this basic principle which Allah (SWT) has commanded since those from amongst the Jinn and humans who are influenced by Shaytaan are busy in spreading falsehood and thus abandoning this basic principle enables many from amongst the people to abandon the truth and adopt falsehood until they begin to establish the realities of their lives upon falsehood and this has resulted in hatred, enmity and ill feelings between sons of Adam. These naive people will continue to harbour ill feelings towards Musliheen (those who attempt to make peace and reconcile) and good feelings towards Mufsids (those who attempt to spread vice and corruption) if they continue on their path of accepting everything (as truth) they read or hear.

How much blood has been shed, how many idols have been worshiped as a consequence of accepting random speeches and writings as truth? Similarly, some placed their belief in those in the grave that they can benefit or harm besides Allah (SWT) so innovations and baseless customs became widespread amongst them until devotion, humility, prayers, asking for help and even acts of worship were directed deities (other than Allah (SWT)) even though there is none worthy of worship besides Allah (SWT), Alone & Al-Mighty.

These thoughts compelled me to summarise these words lest someone develops ill feelings towards those who are engaged in work (of Tableegh) after reading "Haqaiq Un Jamaatut-Tableegh". In addition, one of my friends and companions (in Islam) requested me to warn others about the errors in the fore mentioned compilation and if this brother wouldn't have insisted on exposing the truth and highlighting the falsehood I perhaps wouldn't have engaged myself in this endeavour. May Allah (SWT) reward him from me and those of Islam. Indeed there are errors in "Haqaiq Un Jamaatut-Tableegh" and although we have Husnud-Dhun towards those who complied it that they must have meant Khair (good) during its compilation because our Husnud-Dhun is in accordance to the statement of Sayyidina Umar (RA):

As long as you continue to ascribe the works of a believer towards Khair (goodness) then don't ascribe it to evil.

But it is possible that a person may intend good but make an (earnest) mistake and that's why Sayyidina Abdullah Ibn Masood (RA) said:

Many amongst the people intend to perform goodness but don't achieve it.

I don't intend to refute every trivial or detailed allegation in the compilation because this will necessitate a lengthy (counter compilation) so we will suffice with refuting some of its points although these are not hidden from those who reflect, ponder and research. The salient errors of the compilation are as follows:

1 The charge of falsehood is comprehensively applied on the whole Jamaat and there is no doubt that this isn't correct because every fair minded individual who has knowledge of this Jamaat knows (with certainty) that many from the Jamaat are free from the innovations and futilities which have been alleged! In fact anyone who walked with this Jamaat and remained free from the trappings of the Nafs (ego) cannot prove any of the allegations and matters which the Scholars unanimously deem to be against Shariah. To suspect that since these Jamaats are coming from lands which have practises associated with innovations, Shirk and misguided Sufi practises those who are in the Jamaat must also have done Bay'ah on the hands of deviant Mashaykh is blameworthy and far from reality! In fact it can't even be established that everyone in Jamaat has even made Ba'yah (to anyone)! Know that suspicion is not beneficial compared to reality!

2 Second error is that those made the compilations have stripped the Jamaat of all goodness and this is not fair and they have written as if those (in Jamaat) are devoid of all good qualities and thus those who wrote didn't walk on the path of fairness and justice, the path of those who described the good and bad (both) amongst them. In fact some have gone so far ahead that they declared candid, open and blatant Kuf'r on them (see page 4):

Shaykh Abdullah Ibn Saad Li Al-Abd Al-Ghamidi (HA) in Masajid, in Haram (Al-Makki), in gatherings of Dhik'r and in other gatherings openly pronounced Kuf'r on them and this was 5 years ago and whoever I met from Madinatul-Munawarra, mentioned it"

Scholars and Students of knowledge from Saudia who accompany (the Jamaat) in their free time and provide Nusra (assistance to them) indeed their intention is to assist the truth, spread Tawheed, counter Shirk, innovations and sins because those who know acknowledge that Tableeghi Jamaat performs the work of Dawah with Hikmah (wisdom) and words of wisdom and eloquence and refrain from all those action which have the potential to alienate (others) and spread hatred for Islam. They may delay (and defer) chastisement on certain evil but it doesn't mean that they accept the evil but seek the right opportunity to uproot the evil! The purpose of Dawah is to snatch people from sins, innovations and misguidance and bring them towards Tawheed & Islam through words of wisdom and eloquence and they attempt to make those (absorbed) in sins companions in their work (of Dawah) until those who oppose and those who support witness that those who were immersed in sins, crimes and opposition of sin and those who were a headache (to the Government) sat in the company of these people (of Jamaat) and they spent time in good and conducive (environment) and they changed! They became those who invite towards Qur'aan and Sunnah and became eager to sacrifice their life, time and wealth in the path of Allah (SWT) in Dawah.

Thus in the light of aforementioned details, how can one entertain evil intentions about those who travel with them (Tableeghi Jamaat) or those who assist them and how can one slander them that they are assisting in (spreading) innovations and misguidance. In fact, why not have good intentions about the Scholars and students of knowledge who are travelling with them that they want to reform the Ummah and want to assist the truth. Is it permissible intellectually and according to Shariah that we insult (and demean) those who are engaged in Dawah (of religion) simply because some of them come from countries in which innovations and absurdities are prevalent? Why shouldn't be walk on the Dhahir (apparent) as found in the authentic Athar of Sayyidina 'Abdullah ibn 'Utba ibn Mas'ud (RA) when he reported that he heard Sayyidina 'Umar ibn al-Khattab (RA) say, "Some people were dealt with by the revelation in the time of the Messenger of Allah, may Allah bless him and grant him peace. The revelation has ceased. Now we deal with you according to what is clear to us from your actions. If anyone shows us good, we trust him and honour him. We know nothing of his inward. Allah will call him to reckoning in respect of his inward. If anyone shows us evil, we do not trust him and do not believe him, even if he says that his inward is good." [Bukhari]

Similarly, it has been narrated in the tradition concerning Sayyidina Usama Ibn Zaid (RA) that when he killed a man despite reciting the Kalima, Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) chastised him by stating that we will judge upon the apparent and leave the matters of the heart to Allah (SWT).

There are many authentic traditions which instruct us that we should judge matters on the apparent and also make decisions based on the apparent and similar is the statement of Sayyidina Umar (RA) in which he instructs the believers not to interpret the sayings and actions of one's brothers on the evil until it can be interpreted upon the good and the objections of many of upon Tableeghi Jamaat are based on suspicion when Allah (SWT) categorically states:

[49:12] O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin...

[10:36] ...Surely, conjectures are of no avail in the matter of truth at all...

[It is narrated in Bukhari & Muslim on the authority of Sayyidina Abu Hurairah (RA) that Sayyidina Rasul-ullah (Sallaho Alaihe Wassllam) stated, "Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy..."

Some have objected that these people believe in Nazar & Niyaz of the graves and confirm innovative Ziyaraat but we are not aware of these and if such matters are proven (conclusively) then we declare our explicit disapproval from it and anyone who has witnessed any of these matters then it is incumbent upon him to oppose it and it will not be permissible for him to stay silent (over it).

Another error in these compilations (of refutation) is that whenever the writers witnessed an error in an individual they issued a judgement on the entire Jamaat although this (behaviour) is against the Shariah to condemn an entire group based on individual errors. We should not blame the whole when part is at fault, in other words it's not permissible for us to issue a general ruling (of condemnation) when certain people of knowledge or even common individuals make a mistake and we don't consider everyone in the Jamaat to be free from error and just as normal humans make mistakes and commit errors so do the people (in Jamaat), we even go further and say that just like we can't condemn the whole Jamaat based on the errors of a few we also can't claim that they are all free from errors and mistakes. We even say that it is possible that some of the individuals may be committing some of these mistakes (in private) but we cannot decisively confirm or deny these (private) matters without knowledge and we certainly can't blame the whole Jamaat for these individual actions. The blameworthy traits which have been mentioned in these compilations (against the Jamaat) if they are found in individuals then we announce our disapproval from these (traits) and we make dua that Allah (SWT) assist those who have the intention of reformation to convert these blameworthy traits into praiseworthy ones. But, I would still like to ask those (who object) that aren't the brothers of Jamaat believers? Is "sincere advice" towards them not an obligation as narrated in the tradition of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam)? Lets assume for a moment that these absurdities which are being described are actually present in Jamaat so what should be done? Would it be permissible to simply leave them to it (with these vices)? Is it not an obligation upon Scholars and students of knowledge to show them the straight path and to make them act upon the Book of Allah (SWT) and the Sunnah of Sayyidina Rasul-ullah (Sallaho Alaihe Wassalam) and for them to avoid the path of innovations? And when some from amongst the Scholars and students of knowledge join them (to reform them) is it permissible for others to believe that they have deviate from the path (of guidance) and joined them in their misguidance? Do our brothers who object believe that Dawah is dependent upon insulting and castigation people (of Jamaat) and to slander them with accusations of Kuf'r and heresy? Do they believe that their responsibilities are fulfilled with these accusations?

Tableeghi Jamaat consists of all groups of Ahlus-Sunnah Wal-Jamaah despite differences amongst them in Manhaj, countries, colour, languages and there are Arabs amonst them as well as Non Arabs.

When we are visited by brothers from lands in which a large number consider us Kaafir because of our following of Imam Muhammad Ibn Abdul Wahab (RA) and due to hate and discrimination are unwilling to listen to us and these brothers open their bosoms for us and say that we are indeed the people of Tawheed and the best of believers and progeny of the companions of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) and they ask us to cooperate with them in spreading Islam & Tawheed and at the same time admit to their lack of knowledge and are willing to accept the truth so what is our obligation towards them? Should we say to them that you are Kaafirs and polytheists so leave? Should we say that we don't want to walk with you (in the path of Allah (SWT)) and we don't want to assist you because your lands are infested with Shirk, innovations and idolatry even though they are asking us to come to their lands and willing to learn (from us) and adopt our (ways) which are according to Shariah?

Tableeghi Jamaat has a set methodology which is based upon the principles present in the Qur'aan and Sunnah and they follow these principles which are based on Tawheed, correct (acts of worship), Dawah and necessities of the religion. They have deferred issues which may cause animosity and disrespect towards Scholars (or evil) and rulers so that dissension doesn't spread amongst the Jamaat but it doesn't mean that they reject the (nature of) evil rather Dawah is accepted due to softness (in their approach) as Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) has stated that Allah (SWT) likes those with softness and prefers softness and blessings are granted on softness which are not granted with harshness and there are other narrations on the subject as well.

It is from the administrative methodology of Dawat & Tableegh for these people (of Jamaat)to request from others to spare some of their time and accompany them depending on their circumstances in order for new comers to be affected by the righteous environment, and for them to be affected by the qualities of religions and for them to engage in righteous deeds in their free time so that it becomes easier for them to let go of their sins, thus they regard this going out as a way for their (personal) reformation and that of others and you will notice that due to this system and methodology the lives of many have been transformed and eventually many who were far from the religion become its Da'ees.

It becomes apparent from the criticism (towards Tableeghi Jamaat) of our brothers that they think that the correct methodology for Dawah is the one based on harshness, strict measures and softness and conciliation shouldn't be adopted towards those (being invited) and they consider adopting softness and conciliatory attitude to be against wisdom and they expect everyone to agree with them and those who disagree are labelled to be as careless in forbidding the evil. We wish for such people to understand and accept the soft, lenient and conciliatory approach of their (Tableeghi) brothers because when Allah (SWT) sent Sayyidina Musa (AS) to Fir'aun he was commanded:

[[20:44] So speak to him in soft words. May be, he accepts the advice or fears (Allah).

And Allah (SWT) states:

[16:125] Invite (people) to the way of your Lord with wisdom and good counsel. And argue with them in the best of manners...

[3:159] So, (O Prophet) it is through mercy from Allah that you are gentle to them. Had you been rough and hard-hearted, they would have dispersed from around you...

Narrated by Aisha: Allah's Apostle (peace be upon him) said: Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective. [Muslim]

We wish that they would given benefit of the doubt to their brothers (of Tableegh) because they have established their work on a certain methodology based on Ijtehad and one of the errors (in criticism) is that they have become despondent in the reformation of Tableeghi Jamaat and consider the allegations (levelled against Tableeghi Jamaat) as facts and those who are assisting them (in their work) to be lenient. We say that indeed those with Tableeghi Jamaat have the intention to assist in the truth (which is with them) and they have the intention to destroy the falsehood and they have the intention to strengthen the Aqeedah in the hearts of those who accompany them and to prevent deviance from it. Our UIamah have varying opinions about the Tableeghi Jamaat:

Some amongst them consider it permissible and correct to assist in the truth, spread the Sunnah, attempt to reform the situation of the believers, and to clearly point out the distinction between the correct and the incorrect Aqeedah and to address (to reform) matters against the book and the Sunnah which become apparent and to consign matters which are hidden (from us) to Allah (SWT) as it is not permissible for us to judge upon matters which don't become apparent to us. This work (of Tableegh) has been affirmed by our Shaykh Muhammad Ibraheem Aal-Shaykh (RA) and our Shaykh Abdul-Aziz Ibn Baz (RA) and other Ulamah who have an interest (in knowing) the situation of (this) Jamaat and that of general Muslims.

Anyone who ponders upon the matter of Tableeghi Jamaat will learn that these people only desire what is good for themselves and for the believers through their Dawah and they desire nothing but reformation through their effort. They are not exempt from error but they are satisfied that they are treading the path of truth and they give Dawah for people to tread the path of the book and Sunnah and to tread the path of Salaf (As-Saliheen) and why shouldn't it be when they proclaim and announce:

"O people! Our success in this world and the next is in obeying the commands of Allah (SWT) and the way of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam)"

Indeed I and many others know that some people who had deviated from the guided path and not only strayed away from the circles of (Islamic) knowledge and reformation but entered into the lethal bounds of heresy were affected by these Jamaats and after spending some time with them their lifestyles changed and they entered Islamic institutes and groups and became students (of Scholars) and read those works (of Dawah) which were printed by the adherent of Shaykh Muhammad Ibn Abdul-Wahab (RA). Indeed, many amongst those who have accompanied them get affected and when they return they are affected and attracted by the lives of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) and his companions and very few return unaffected. In addition, of all the times in which I have gone out with them I have not seen anything which is contrary to the interpretation of "There is no deity except Allah (SWT)" and I have not heard anything from those students (of knowledge) in Saudi cities who have gone out with them which is contrary to the Aqeedah of Shaykh [Muhammad Ibn Abdul-Wahab] (RA) and the discourses (All Praise be to Allah (SWT)) evolve around Tawheed and that worship should be made exclusive to Allah (SWT) alone, and it doesn't mean matters are restricted to accepting the Lordship of Allah (SWT) [Rubobiyah] that Allah (SWT) is one because the pre-Islamic (Arab) polytheists also accepted it but they included others in acts of worship (thus denied Tawheed Uluhiyyah) so their prostrations, offerings etc were also for others (in addition to being for Allah (SWT)), thus the pre-Islamic (Arab) polytheists didn't accept Uluhiyyah along with Rubobiyah and thus were declared polytheists. Thus our brothers who go out with (Tableeghi Jamaat) and assist them amongst other issues also advise and discuss these matters contrary to those who have pointed out (in their writings) that Tableeghi Jamaat neglect and only discuss Rubobiyah. I say, indeed that sometimes Tableeghi Jamaat don't exclusively use the terms and point out that this is Rubobiyah and this Uluhiyyah but these people describe, explain and expound upon the intention behind them because sincerity of intention (and exclusion towards Allah (SWT)) is part of their principles and it is indeed Uluhiyyah and all matters should actions of the bondsmen should be exclusive towards Allah (SWT) and when you go out of them you will notice that their invocations and acts (of worship) don't extend beyond the bounds of Uluhiyyah and they are extremely desirous that their actions must conform to the sayings and actions of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) and to deviate from it (at all).

[2:269] He gives wisdom to whom He wills...

Those who spend time with these Daees, becomes familiar with their circumstances, recognises their methodology, if not overcome with the desires of the Nafs and external factors and is desirous (to seek) the truth will witness many astonishing matters e.g. how Eemaan is strengthened and how people accept their words so his heart shouldn't have any doubt that Allah (SWT) has granted Hikamh in their Dawah. It is from wisdom that sincere intention should be made and some time should be spared from daily chores of life to seek the pleasure of Allah (SWT) and to seek permanent abode of the hereafter and to seek personal reformation (and that of others) and alongside it sincerely beg and beseech Allah (SWT) to grant us and the whole Ummah, guidance. It doesn't mean that those going in the path of Allah (SWT) abandons his family and children or opposes the parents or disregards his livelihood but he organises his affairs just like a businessman or the one travelling (for medical treatment) arranges his program (when travelling). There are (many) who are unfamiliar with this work even amongst practising Muslims and they look at this (going out) in astonishment and consider this an innovation in religion and a waste of time, when in reality this is neither a waste of time nor an innovation. In fact this (methodology) is based on wisdom which is necessary for the reformation of the believers because going out is hard against the Nafs because this work requires certain sacrifices which are to endure hardships by letting go of comforts and to separate oneself from family (and loved ones) and to endure the sacrifice of wealth, time and effort. The purpose of this work is that the one going out in the path of Allah (SWT) should perform Jihad against his Nafs, Shaytaan and this world (Dunya) until this religion and hereafter becomes dearer to him and the pleasure of Allah (SWT) becomes foremost. Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) endured a lot of hardship during this (Dawah) trip to Taif, and 70 of his Qari companions who were sent to various Arab tribes for Dawah were murdered (by deception)

[9:122]...So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, so that they may take due care (of the rules of Shariah ).

The work of Dawah & Tableegh is Jihad

What Imam Ibn Qayyim (HA) stated can be summarised as follows:

Indeed, Jihad includes many matters but the foremost amongst them are four namely Jihad against Nafs, Jihad against desires, Jihad against Shaytaan and Jihad against this world (Dunya) and when a believer overcomes these then he overcomes the (external) enemy and when these things overcome a man then the (external) enemy overpowers the man.

We must admit the fact that the creed of many inhabitants of our area (Saudi Arabia) is safe from the deviancy which has afflicted the people of innovation such as seeking assistance from Prophets, Awliya, the pious and inhabitants of the grave and they are protected from many such innovations and absurdities but it must be said (with regret) that there are many amongst us who have preferred this world (Dunya) over the hereafter and have made their desires their deity (despite knowledge) and they have no regard in making friendship (with the enemies of Allah (SWT) and His religion) until the most profound characteristic of faith which is love and hate for the sake of Allah (SWT) has become weak in their hearts and many of us have left the (correct) path of encouraging good and forbidding evil and foundations for worship which is extreme love, affection and humility (servitude) towards Allah (SWT) has become weak in their hearts and we must accept the bitter truth that these are present amongst us and in other Islamic countries in addition to these weakness, innovations and absurdities are also prevalent so we must consider the Quraanic principle:

[5:2] ...Help each other in righteousness and piety...

Indeed, human weakness are part of our nature but men are also bestowed with goodness as well as omissions and when cooperation is made the Da'ees of this country and (those) countries then benefit will be achieved and goodness will spread because every Da'ee has some qualities and some discrepancies and when we meet (each other) in the fields of Dawah (towards Allah (SWT)) and the path of goodness then discrepancies will be eliminated or at least minimised and it is not hidden that many who consider themselves upon the truth (and others upon falsehood) their error becomes manifest upon them when they meet (those upon the truth). I would like to end my treatise by briefly describing the methodology of (this) Jamaat, their Dawah primarily revolves around six fundamental principles:

1 The reality of faith and Kalima (of Shahada)

2 Devotion and concentration in Salah

3 (Islamic) knowledge & Dhikr (remembrance of Allah (SWT))

4 Honouring the believers

5 Sincerity of intention

6 Dawah (invitation) and Tabligh (conveyance)

These fundamentals are not meant to be (merely) memorised but the intention is that these fundamentals should becomes attributes in the tongue, hearts and the limbs and it is to achieved by sparing some time to go in the path of Allah (SWT) for them to become manifestations in the internal and external aspects of life and however is endowed with the real manifestations of these fundamentals then indeed the manifestations of Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) and his companions (RA) will enter his life. These fundamentals are chosen because as it is not hidden from those who ponder that these are always needed and it is from the reality that it is difficult to attain the qualities of Jamaat by anyone except that he accompanies them for a long period (with the intention of benefit) and his heart is devoid of desires of the Nafs and in the path of Allah (SWT) they spend their time in 4 (four) activities:

1 Dawah towards Allah (SWT)

2 Teaching & leaning (of Islam)

3 Acts of worship

4 Service (of others)

None has the power to truly and fully know, ascertain and understand the methodology of the Jamaat and to know their principles and fundamentals which are extracted from the book and the Sunnah and ways which they act upon unless he accompanies them (for sometime) and spends time with them until he gains an insight and if he decides to ground his judgement on hearsay then his judgement will be flawed. Why? Because the basis is devoid of (firm) foundation and facts when the affairs of the Jamaats and those who participate in it are clear and manifest in front of peoples' eyes:

Despite cultural, methodological and other differences these people of Tableegh always ask other believers to join them in their work (of Dawah) and to inform them of their shortcomings so they can reform (themselves):

"The word of wisdom is the lost property of the believer, so wherever he finds it he has a better right to it." [Tirmidhi]

I beseech & invoke Allah (SWT) that he may penetrate the words of guidance in our heart and to protect us from the evils of the Nafs and to make truth appear as truth and for us to follow it and to make evil appear as evil and the ability to abstain from it and not to make it ambiguous for us because we will be misguided (due to its ambiguity) and to assist his religion and to surmount his Kalima and to give us all the ability to assist in his religion.