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Acknowledgements

I would like to thank the following brothers for assisting me:

Brother Abu Usaamah for discussing the main issues involved.

Shaykh Abu Ibrahim Abdul Majeed Ali Hasan who checked my book for inconsistencies

Brother Sajid Abdul Kayum for his detailed comments

Brother Irfan Ali for his valuable suggestions

Brother Naveed Ali for proof-reading it (with great difficulty, I might add)

Brother Sarwar Ali for asking me to moderate the book's tone

Brother Sabir Khan for being an inspiration

Brother Firoz Osman for giving me his “layman’s” opinion

Brother Kazi Mohammad Ibrahim and Sajidul Quader for being inspirations.

My mother for educating me about the Deen of Islam

And most of all, Brother Rashad Abdur-Rasheed for lending me his copy of the "Fazaail-e-Amaal" for an indefinite period of time and pointing me towards my destiny.

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Table Of Contents

Introduction.................................................................................................................. 3 My Rendezvous with the Tableeghi Jamaat.............................................................. 5 Important Issues regarding this Chapter................................................................................... 8 Deviant content in “Virtues of Salaat......................................................................... 13 Wishing For Death.............................................................................................................. 13 Discouraging Sleep Totally & Urine Deficiency........................................................................ 14 Emphasis on Incorrect Concepts of Tawassul & Matters of the Barzakh…………………………. 18 Important Issues regarding this Chapter................................................................................... 19 Deviant content in “Virtues of Zikr” ......................................................................... 21 Important Issues regarding this chapter.................................................................................... 26 Some commonly quoted ahadeeth that are false....................................................... 28 Conclusion..................................................................................................................... 32 Appendix A: Relevant fatawa..................................................................................... The final fatwa of Shaykh 'Abdul-'Azeez ibn Baaz warning against the Jamaa'ah at-Tableegh........................................................................................................................... 33 The Jamaa'ah at-Tableegh and the Ikhwaan al-Muslimeen are amongst the 72 sects................................................................................................................................. 34 Fatwa of Shaykh Muhammed Ibn Ibraaheem Aal-ash-Shaykh regarding the Jamaa'ah at-Tableegh…... 35 Fatwa of Shaykh 'Abdur-Razzaaq 'Afeefee regarding the Jamaa'ah at-Tableegh………………………. 36 Fatwa of Shaykh Saalih Ibn Fowzaan regarding the Jamaa'ah at-Tableegh……………………………. 37 The prohibition of going out with the Jamaa'ah at-Tableegh ........................................................ 38 Fatwa of the Shaykh Muhammed Naasiruddeen al-Albaanee regarding the Jamaa'ah at-Tableegh……. 39 Shaykh al-Albaanee's advice to the Jamaa'ah at-Tableegh........................................................... 41 “...I have come to this land to seek knowledge"......................................................................... 48 Appendix B: Q&A........................................................................................................ 49 Appendix C: Some Notes on Taqleed......................................................................... 54 Appendix D: Notes on Tawassul................................................................................. 69 Bibliography.................................................................................................................. 72

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Introduction

All praise is truly due to Allah, the Almighty. We all praise Him, seek His help, and ask for His forgiveness. We seek refuge in Him from the evil of our souls and from our sinful deeds. He whom Allah guides, none can misguide and whoever Allah misguides, none can guide. I bear witness that there is no deity worthy of worship except Allah the Almighty alone and I bear witness that Muhammad is truly His slave and His Messenger.

“O ye who believe! Fear Allah as He should be feared and die not except in a state of Islam.” (Translation of Surah Imran chapter 3 v.102)

“O mankind! reverence your Guardian-Lord Who created you from a single person created of like nature his mate and from them twain scattered (like seeds) countless men and women; reverence Allah through Whom ye demand your mutual (rights)

and (reverence) the wombs (that bore you): for Allah ever watches over you.” (Translation of Surah Nisa v. 1)

“O ye who believe! fear Allah and (always) say a word directed to the Right That He may make your conduct whole and sound and forgive you your sins: he that obeys Allah and His Apostle has already attained the highest Achievement.” (Translation

of Surah Ahzab v. 70-71)

This book is my analysis of the book “Fazaail-e-Amaal,” which is the training manual of the Tableeghi Jamaat, in the light of the Qur’an and Sunnah. The Jamaat-e-Tableegh needs no introduction. Many brothers who are part of this Jamaat are sincere Muslims at heart and they really strive to give dawah to fellow Muslims. The methodology and basis of the jamaat is, however, corrupt and a classic example of the propogation of truth mixed with falsehood. Allah the Almighty says in the Qur’an:

“And say: "Truth has (now) arrived and Falsehood perished: for Falsehood is (by its nature) bound to perish." (Translation of Surah Isra v. 81)

Islam is the truth and everything else is falsehood. If we are to play a part in

making truth prevail, then we should do so by enforcing truth and opposing falsehood. As Allah the Almighty says in the Qur’an: “Ye are the best of peoples evolved for mankind enjoining what is right forbidding

what is wrong and believing in Allah.”(Translation of Surah Imran v. 110)

It is therefore my duty to make my fellow Muslim brothers aware of the cons of the Jamaat-e-Tableegh and I hope this book shall prove to be a source of guidance to my fellow brothers and sisters who are part of this Jamaat as well as to those who wish to know about this Jamaat. I also hope that this book shall divert them to the correct way. In

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Sunan Tirmidhee, Hadith 171, Abdullah Ibn Amr (May Allah be pleased with him) narrates:

Allah's Messenger said: There will befall my Ummah exactly (all those) evils which befell the people of Isra'il, so much so that if there was one amongst them who openly committed fornication with his mother there will be among my Ummah one who will do that, and if the people of Isra'il were fragmented into seventy-two sects my Ummah will be fragmented into seventy-three sects. All of them will be in Hell Fire except one sect. They (the Companions) said: Allah's Messenger, which is that? Whereupon he said: It is one to which I and my companions belong.

The correct way, no doubt, is the one that is tread upon by adhering to the Qur’an and authentic Sunnah, as was the way of the Noble Companions (May Allah be pleased with them).

This book shall only analyze two chapters from the first volume of the Fazaail-e-Amaal since these are the most oft-read chapters in most masaajid. The second volume of the Fazaail-e-Amaal, which contains “Virtues of Hajj, Durood,e.t.c.,” have not been discussed in detail in this book although they are much, much more deviant in their nature because of two reasons: 1. The second volume is rarely read in common masaajid. I’ve only seen people reading the first volume. 2. After grasping the main ideas presented in this book, Insha Allah, brothers will be able to make out the subliminal fallacies in other parts of the same volume as well as in the second one.

I sincerely hope this book shall be read with an open mind and the reader shall be able to deduce why the Fazaail-e-Amaal is a false book and what its true motives are. Truly with Allah lies all success in this world and the Hereafter.

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Chapter 1: My Rendezvous with the Tableeghi Jamaat I came across the Tabl eeghi Jamaat a couple of years ago when I was in my last

year at school. A brother in my masjid used to sit with the book after every salaah and used to read it. I had little knowledge of Islam back then and I often just sat there and participated in the group supplication, which the reader of the book and the people listening to him, made after a portion of the book was read. Periodically, people from other localities would join this brother and they would ask everyone to join them at the “Markaz” (centre) in Sharjah where there was a dars (lesson/lecture) every Thursday night and from whence various jamaats would be sent out to perform dawah (inviting to Islam). Later, some brothers started writing down the names of other brothers who volunteered to join the jamaat for 2-3 days. I was listening to many of Dr. Zakir Naik’s lectures in those days and he always says that “Dawah is an obligation” and so I presumed that this jamaat was doing some really good work i.e. dawah is good. But my academic workload prevented me from going out with these brothers in those days. Fast-forward a year later and Alhamdulillah, I am in university. Here I meet some brothers who are also part of this jamaat. They tell me about how they all became better Muslims after going out with this jamaat. My interest is kindled. Some time later, a brother drives me over to a masjid in Dubai (The Bilal Ibn Rabah mosque) where a jamaat consisting of my university co-students have gone. After exchanging greetings, we all sit down for a talk by a man who they call “companion of the mosque.” He asks us all our names and whether we have “put in time” by going out with a jamaat. I blush; I’m only a newbie. He asks the veteran brothers who has put in 40 days (chilla). He is clearly pleased with the ones who say they have completed theirs. Then he gives a small speech (I don’t recall it exactly, though so I will not make an assumption). He tells us that we have to follow the leader of the jamaat (Ameer) strictly and must not go out of the mosque without his permission. We the all sit down into groups of 3 and recite small Surahs (chapters) of the Qur’an to each other. This is part of the taleem (education). In other instances of similar gatherings, duaas are also taught. So far, so good. They then order us to memorise the following six principles and we all repeat them. They are the fundamentals of tabligh, according to them: 1) al-Kalimah at-Tayyibah (declaration of faith - (Laa ilaaha il-Allaah Muhammad Rasool-Allaah)) ; 2) al-Khushoo' fis-salaah (offering prayers with full concentration); 3) al-'Ilm wadh-Dhikr (knowledge and remembrance); 4) Ikraam al-Muslimeen (honouring the Muslims);

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5) al-Ikhlaas (sincerity); 6) al-Khurooj fee sabeel-Allaah (going out in the path of Allaah). All this time, the beneficence of the masjid’s atmosphere is greatly stressed. Lunch is really great. It’s rice with butter chicken and APPLE JUICE. After every prayer, a brother rises from the congregation and addresses the crowd informing them of the bayaan (lecture/talk) after the Maghrib prayer. I am signed to speak after one of the prayers but I politlely back off due to “stage shock”. Then after the Asr prayer, the “jamaat” is divided into 2 groups. One group stays in the masjid and gives a small bayaan while the other group disperses into the neighborhood and visits other Muslims in the area. The companion of the mosque, who is like the white pages, informs them about the residences where they should go (to inform that a jamaat has come to the masjid and to extend an invitation to the bayaan) and who they shall find there and also what that person’s attitude towards the jamaat is. It is a planned discourse. I decide to join the brothers who are going out. They call this “khurooj” or “gusht” in Urdu. The companion of the mosque speaks highly of this khurooj. In his opinion this is an act that reaps great rewards. We visit several houses. At some houses, the residents agree to come to the masjid. At some, they just turn away. I ask a brother, “Why don’t we announce on the microphone that a jamaat has come to the masjid?” The brother replies, “It is the way of the Prophet to go to the houses of people and call them to the masjid.” This sets off an alarm in my head. Its something I’ve never heard before. This is a summary of the main things that I did during my first “trip” with this jamaat. My mother is scared to be alone in the house at night so I was unable to spend a night or more than a day with these brothers at a time. I visit my co-students in another Masjid (The Ali Ibn Abi Talib masjid) in Sharjah several months later and attend the bayaan. Immediately before the bayaan, I ask a brother a question regarding Islam. It is related to fiqh (Islamic jurisprudence) and the brother promptly replies that he is not an alim (learned man) and he cannot answer that question. I appreciate his truthfulness. A delicious snack of pastries and APPLE JUICE was also part of the whole experience. As I previously mentioned, it was not right for me to stay overnight with the Tableeghi Jamaat since my mother was afraid of being alone in the house at night. As Allah the Almight says in Surah Ahqaf Chapter 46 v. 15 “We have enjoined on man Kindness to his parents: in pain did his mother bear him

and in pain did she give him birth...” During my stay at the Bilal Ibn Rabah masjid, I requested the Ameer to leave after dinner (did I say APPLE JUICE was included) and he allowed me to do so. My trip to the Ali Ibn Abi Talib masjid was considerably shorter. After a couple of days, a brother comes and tells me that he has spoken to a Shaykh of his (I believe some sort of higher authority in this whole Tableeghi Jamaat hierarchy) about my case and the Shaykh told

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him to request me to stay at home only since my departure from the mosque before the other members of the jamaat may create a longing in their hearts to return to their homes and their families as well. Ok. No probs. He also comments that the “Shuyookh” say that the whole process of this jamaat is disrupted by externalities such as my case and the “veterans” of this jamaat are advised to do all that is possible to make sure that the “newbies” get their hearts set on the jamaat and the activities of the jamaat. The newbies are to be spoken to kindly and fed with good food!!!

By Allah, this is what he told me. And he comes from a family that is an active member of the Tableeghi Jamaat. That was the end of my participation in any sort of activities with the Tableeghi Jamaat. Or was it? Around this time, I discover Shaykh Nasiruddin Al-Albani’s book “The Prophet’s Prayer Described” and abandon my old ignorant ways and start acting according to the Qur’an and Sunnah. I read more and more of the Qur’an and Ahadeeth of Allah’s Messenger . I try my best to understand both with the help of Tafsir Ibn Kathir and the comments of local scholars (real scholars!). Several weeks later, my good brother Abu Usaamah gives me Brother Sajid Abdul Kayum’s book “The Jamaat-e-Tableegh & The Deobandis: A critical analysis of their Beliefs, Books & Dawah.” The book opens my eyes to the atrocities present in their book and the true face of the Tableeghi Jamaat. I try to warn my university co students about the fallacies of the “Fazaail-e-Amaal.” I hereby state some of their responses: “If you have a problem with the book, then consult one of our Shuyookh and they shall clear your doubts.” I requested this brother to let me state one such incident that was in clear discord with the authentic Sunnah of Allah’s Messenger but he refused point blank to hear me out. “It’s a great book. It changed me. I was so bad before. God bless Zakariya Kandhalvi.” “If there was something wrong with this jamaat, then our work would not be flourishing so well and all over the world.” ”Was it not the way of the Prophet to call people to the masjid and give dawah?” I was actually dumbfounded at this answer at that time. But please see the end of this chapter for my present opinion about this statement. One brother actually took the book by brother Sajid and refused to give it back to us. But some of his co-students (also tableeghis) persuaded him to give it back.

I also contacted the brother who runs http://www.tabligh.com. I’ve copied all the extracts of the Fazaail-e-Amaal that are quoted in this book from his website. He has saved me a lot of typing so may Allah guide him. I noticed that his site displayed the fatwa of Shaykh Ibn Ba’az which favours the Tableeghi Jamaat. It was issued in 1407 A.H. 7 years later, the Shaykh refuted his own fatwa and warned against going out with

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the Tableeghi Jamaat unless one wants to teach them the truth and correct their deviations. I thought this brother did not know about this new fatwa so I decided to inform him about this. During our correspondence, he was really polite. However, he wrote “scholars sometimes make mistakes” referring to Shaykh Ibn Ba’az (rahimahullah) and explained that it is our duty to make out the truth from the false. Any further requests for removing that fatwa were politely denied. Important Issues regarding this Chapter 1. It is a fallacy to say that the Prophet Muhammad went to the houses of people to call them to the masjid till his death. In Makkah, dawah was first

give to relatives and close friends. It was then give publicly. Meanwhile, the believers prayed in Dar Al Arqam. This can be verified from any authentic seerah of the Noble Prophet. By the time the Muslim state was established, there was Alhamdulillah no need for the Prophet or his companions to go to the houses of people to ask them to accept Islam. Especially after the treaty of Al-Hudeybiya, thousands flocked to accept Islam. The believers loved him so much that his slightest displeasure would strike their hearts with fear. In Sahih Bukhari, Hadith 3.602, Abu Huraira narrates:

The Prophet said, "No doubt, I intended to order somebody to pronounce the Iqama of the (compulsory congregational) prayer and then I would go to the houses of those who do not attend the prayer and burn their houses over them."

Congregational prayer was so important that even the hypocrites attended them (although they found hard to attend some, like the Isha, as is pointed out in several ahadeeth). Then how can one even suggest that this type of dawah was prevalent in the Muslim society after the migration of Allah’s Messenger ?

We all agree about the early nature of dawah i.e. when Islam was weak. The members of the Tableeghi Jamaat point out that since the Ummah has degenerated, we are weak once more and this form of dawah is the only remedy.

I say: Even if we resort to this form of dawah i.e. going to the houses of people and calling them to the masjid we must first acquire knowledge that befits the da’ee (caller to truth). One may recall that the Prophet used to send only the most learned Companions of his to give dawah i.e. Muadh Ibn Jabal (May Allah be pleased with him) was sent to Yemen to give dawah to the people of Yemen. Imagine a single man being sent to preach to an entire region!!! I’m sorry to say this but even when a group of these brothers goes out to preach, often even their knowledge of Islam summed up does not constitute that which befits a da’ee. As this book shall try to show, the understanding of the scholars of the Tableeghi Jamaat regarding the Qur’an and Sunnah is extremely weak. How can we expect the ones adhering to their methods to be any better off, then?

Lastly, many brothers who are participants of this jamaat keep ranting about how people flocked to Islam due to their love of the Prophet and such a scenario can

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never be recreated via jihad in the path of Allah in today’s times i.e. conversions cannot be forced.

I say: I totally agree with the fact that Allah’s Messenger was sent as a “mercy to mankind.” But one may argue that not all the conversions that took place in the time of Allah’s Messenger were sincere. If they had been, then the apostasy movement that took place after the death of Allah’s Messenger would never have happened. Even then, apostasy was dealt with swiftly and harshly by Khalifa Abu Bakr (May Allah be pleased with him).

2. The methodology of this jamaat involves amassing people in the masjid without

giving any importance to what their aqeedah is. No effort is made to correct their aqeedah. You shall find grave-worshippers and brothers who are on the path of tawheed in this jamaat at the same time yet the brother who cherishes tawheed will never attempt to find out what the aqeedah of any other brother regarding tawheed is. Thus no attempt shall be made to rectify one’s beliefs or anothers’, for that matter. Tawheed is a prerequisite to any accepted act of worship in Islam. This can be best illustrated by the advice that Allah’s Messenger gave to Muadh Ibn Jabal before deputing him to Yemen. In Sahih Bukhari Hadith 5.634, Ibn Abbas narrates: Allah's Apostle said to Muadh bin Jabal when he sent him to Yemen, "You will come to the people of Scripture, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Apostle. And if they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. Zakat) to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and be afraid of the curse of an oppressed person as there is no screen between his invocation and Allah."

So we can see that everything is in step-by-step form. Tawheed is a prerequisite to accepted Salah and Salah is a prerequisite to accepted Zakah. If the brothers in the Tableeghi Jamaat don’t stress the importance of the basic prerequisite which is tawheed, how can they even promote the possibility of the success of a person in terms of his deen?

3. Although one of the six principles involves acquirement of Ilm (knowledge), almost

little is learnt in the circles of the Jamaat-e-Tableegh save a few short Surahs, duaas or how to perform ablution. There is no imparting of knowledge regarding fiqh, tafsir, Arabic, etc. so most of them do not have much knowledge. Even the brothers who give bayaan mostly keep talking about virtues of deeds and refrain from discussing about rulings and any form of jurisprudence. They claim that discussion of fiqh issues may create aversion in some brothers and may lead to differences amongst their jamaat. Even though most of them are adherents of the Hanafi madhab, they know little about the rulings of Imam Abu Hanifa (rahimahullah) save how to pray and/or how to perform ablution according to his opinion(s). They refuse to give up blind taqleed of the four imams despite the fact that all the imams preached that the authentic Sunnah was to be preferred to their opinions (See Appendix C for details). Notice that despite the fact that they claim that a discussion of “fiqh issues” of the

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four madhaaib may create differences amongst their members, they refuse to admit that the whole Muslim Ummah also suffers because of these differences. As a combined result of amassing people and not concentrating on transmitting knowledge, the majority of the brothers in this jamaat have relatively little knowledge of Islam. That is why they are unable to recognize the subliminal fallacies in the “Fazaail-e-Amaal” that oppose the Qur’an and Sunnah of Allah’s Messenger . I’ve seen veteran members of the Tableeghi Jamaat (Some of them happened to be the Ameers) dumbstruck when questioned about simple Islamic issues despite the fact that they’ve spent years as part of the Tableeghi Jamaat and have been elevated to the status of Ameer. The education of the Tableeghi Jamaat is confined to virtues of deeds and that too of a corrupt form (We shall examine the true nature of these “virtues” later in this book, Insha Allah). So the veterans of the Tableeghi Jamaat are often able to talk for hours about the virtues of deeds but may succumb to silence if questioned about something related to topics in the Qur’an and/or Sunnah of Allah’s Messenger . The height of ignorance in general with regard to the authentic Sunnah in this jamaat is such that many of the brothers who I’ve met from this Jamaat claim that books like Sahih Bukhari and Sahih Muslim are too difficult to understand even when translated into their native languages and so they have no choice except to resort to books like “Fazaail-e-Amaal.” I found this comment to be exceptionally strange since many ahadeeth are also quoted in the “Fazaail-e-Amaal” (which is not exactly a hadith explanation book in the class of books like Hafiz Ibn Hajr’s Fath-ul-Bari) and they obviously understand them. Or do they? May Allah guide them and increase them in knowledge and rescue them from any form of corrupt brainwashing.

4. The members of the Tableeghi Jamaat have misunderstood the concept of khurooj

claiming that it means to go out and preach from different masaajid. Firstly, there is no authentic narration from the Prophet nor was it the practice of the noble companions (May Allah be pleased with them) to indulge in any such practice so ascribing anything such as this to them is a grave sin and anyone who does so must repent to Allah the Almighty before death overtakes him. Secondly, most of them quote the following verses from the Qur’an to support their ideas about “khurooj”. In Surah Tauba Chapter 9 V. 20, Allah the Almighty says:

“Those who believe, and have left their homes and striven with their wealth and their lives in Allah's way are of much greater worth in Allah's sight. These are they who are triumphant.” I say: The Tableeghi Jamaat’s members have erred in their understanding of this ayah since it clearly points to jihad in the path of Allah when referred to in context. As Shaykh Saalih Al Fowzaan says in his fatwa regarding the Tableeghi Jamaat: “Going out in the path of Allaah (really means) going out for war.” The brothers in the Tableeghi jamaat have similarly referred to numerous ayahs out of context and have used them as a basis to support their concept of khurooj. May Allah guide them.

5. A person is never “good enough” to them unless he is part of their jamaat and affirms their methodology even if he is a sincere, practising Muslim. Similarly, they will never (rarely if ever) accept the edicts issued by a scholar, who has spent years in the

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acquirement of knowledge and is regarded as a “man of learning” by the Muslim ulema and public, if he does not conform to the same standards. For example, they dislike the late Shaykh Abdul Aziz Ibn Ba’az (rahimahullah) because he criticized them in a fatwa (please see Appendix A for details) even though he is such a renowned scholar and was upon the correct path of the Qur’an and Sunnah. In other words, in their opinion, a person who is not a part of their movement can never be truly successful in terms of his/her deen no matter how much he exerts himself in acquiring knowledge. Such actions do not affect their dawah since it only concentrates on amassing people in the masjid rather than calling them towards the acquisition of knowledge. A popular anecdote that I’ve heard them quoting is “A person can never learn how to drive or repair a car by reading a book. Practical experience is necessary.” In their case, the “practical experience” they refer to is participating in their jamaat’s activities for a fixed number of days (usually 3-7-40 days upto 4 months) while “reading a book” refers to acquiring knowledge from books. Note that these books are different from the “Fazaail-e-Amaal” which they consider the most excellent compilation of “ahadeeth” as well as a book full of blessings.

If we agree to this claim, the methodology adopted by the Noble Companions, the

Tabieen (students of the Noble Companions) and the Tabioot Tabieen (students of the Tabieen) in acquiring and preaching knowledge are supposedly for naught (In their opinion supposedly. May Allah protect us from such thoughts!) since they focused on transmitting Islamic knowledge instead of taking a more “practical” approach Tableeghi Jamaat style. To put it more clearly, the Noble Companions, the Tabieen and the Tabioot Tabieen were very careful in transmitting their knowledge taking the utmost care in not misquoting the Prophet and/or attributing something false to him (This book shall attempt to establish why the Fazaail-e-Amaal is unfit to be used as teaching material for Islamic knowledge since it opposes the authentic Sunnah; something they despised!). They did not participate in the type of “khurooj” that the Tableeghi Jamaat stresses upon. Rather, they all concentrated on studying the book of Allah and learning the Sunnah of Allah’s Messenger . In fact, the only sort of “going out” that many of the Tabieen and Tabioot Tabieen attempted was to travel over long distances to acquire knowledge throughout their lives and ay member of the Tableeghi Jamaat will agree that they were all effective da’ees. If this was practised by the members of the Tableeghi Jamaat i.e. going out to acquire knowledge and then giving dawah, it would be so much better for them and the entire Muslim Ummah as well.

6. On a personal note, I would like to quote the following hadith to those members of

the Tableeghi Jamaat who claim that their type of khurooj to other countries is an obligation. In Sahih Bukhari, Hadith 4.42, Ibn Abbas narrates:

Allah's Apostle said, "There is no hijra (i.e. migration) (from Mecca to Medina) after the conquest (of Mecca), but Jihad and good intention remain; and if you are called (by the Muslim ruler) for fighting, go forth immediately.

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This hadith has numerous narrations and it concerns a group of Muslims who came to the Prophet and asked his permission to migrate to another country to spread Islam i.e. like previously, many of the Companions had migrated to Abyssinia. The reason I have quoted this hadith should be clear to one who read this one with an open mind.

To conclude, I would like to comment that the brothers who are part of the Tableeghi Jamaat are extremely lax in quoting ahadeeth. For example, one of the oft-quoted hadith that I’ve heard is “A person who revives a Sunnah receives the reward of a hundred martyrs.” One of my father’s friends, May Allah guide him, also included “And not just that of ordinary martyrs; it’s the reward of the martyrs like those killed at Badr and Uhud.” And he happens to be veteran member of the Tableeghi Jamaat!!! I’ve been looking high and low for that hadith and in the end, the closest hadith that I found was from Sunan Tirmidhee Hadith 5144:

AbuTha'labah swore by Allah that he had asked Allah's Messenger about the words of Allah Most High, "Care for yourselves; he who goes astray cannot harm you when you are rightly guided." He had replied, "No, enjoin one another to do what is reputable and forbid one another to do what is disreputable. But when you see niggardliness being obeyed, passion being followed, worldly interests being preferred, everyone being charmed with his own opinion, and you see something you are inclined to do, care for yourself and leave alone what people in general are doing; for ahead of you are days which will require endurance, in which he who shows endurance will be like him who grasps live coals. The one who acts rightly during that period will have the reward of fifty men who act as he does." The hearers said, "The reward of fifty of them, Messenger of Allah !" He replied, "The reward of fifty of you."

Allah knows best.

Firstly they should be careful that they only quote authentic ahadeeth. I doubt many even know in which book the hadith that I mentioned they narrate (or any other hadith that they quote, for that matter) is found (or if it even exist!). Secondly, if they’re shown proof that one hadith is weak or fabricated, they should accept it. Unfortunately, they’ve elevated Muhammad Zakariya Kandhalvi to the status of a superhuman and they somehow can’t seem to realize the fact that he is a human and he too can make mistakes. No matter what proof you show to many of them, Zakariya’s word is law. So they argue that what has issued from his pen cannot be wrong. May Allah guide them.

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Chapter 2: Deviant content in “Virtues of Salaat

I am using the English version of the book “Tablighi Nisab” which is the original

name of the “Fazaail-e-Amaal” i.e. they are both the same so do not get confused. It is a green book and is distributed by “Anjuman-E-Islahul Muslemeen of U.K. Dewsbury” which is the international headquarters of the Tableeghi Jamaat. I thank Brother Rashad Abdur Rasheed for letting me have it. I shall be trying to, Insha Allah, present an incident and try to discuss it in the light of the Qur’an and Sunnah. The text has been copied from websites displaying the content of the book as I’ve mentioned before so some words may be different but the ideas are still the same. So let us begin…

Before I list this set of “incidents” from the Fazaail-e-Amaal, I would like to quote the

following hadith of Allah’s Messenger : In Sunan Abu Dawud, Hadith 4886, Anas Ibn Maalik narrates:

“…The Apostle of Allah used to say: Do not impose austerities on yourselves so that austerities will be imposed on you, for people have imposed austerities on themselves and Allah imposed austerities on them. Their survivors are to be found in cells and monasteries. (Then he quoted:) "Monasticism, they invented it; we did not prescribe it for them." (Translation of Surah al-Hadid v. 27)…”

In this hadith, the Prophet warns us not to be extreme on ourselves lest difficulties befall us.The Fazaail-e-Amaal is, unfortunately, full of such incidents in which extreme forms of worship are exhibited. Take a look for yourself:

Wishing For Death Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 31 Muhammad Ibn Simaak, the famous Soofi writes, “My neighbor at Koofah had a son. The boy fasted during the day and kept busy in Salaah and praising Allah (Subhanahu wa Taala) during the night. This constant strain weakened him so much that his body was reduced to a skeleton. His father requested me to stop him. Once I was sitting at my door when the boy passed by. He greeted me with salaam and sat down. I had hardly said anything when he interrupted, saying, ‘Dear Uncle! May be that you intend to ask me to reduce my efforts. Listen to my story first. I had a few friends in this locality. We decided among ourselves to compete with one another in worship and praise of Allah (Subhanahu wa Taala) They all applied themselves so hard that they were soon sent for by Allah (Subhanahu wa Taala) They embraced death delightedly and peacefully. Now I am the only one left behind. What will they think of me when they know of my lagging behind? Dear Uncle! My friends really tried very hard and achieved their goal.’ He then began to relate the pursuits and accomplishments of his departed friends, which astonished all the listeners. After this he left me. I heard a few days later that the boy too had died (May Allah (Subhanahu wa Taala) shower blessings on him).” A similar incident about a woman wishing for death is mentioned below:

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Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 79 Ataa Rehmatullah Alaihi writes, “I went to the market. A person had a slave girl to sell, who was said to be mad; I purchased her for seven gold coins and brought her to my house. After a portion of the night had passed, I noticed that she got up, performed wudoo and started her Salaah. In her Salaah she wept so much that I thought she would die of excessive crying.” “After finishing the Salaah. she began to appeal to Allah (Subhanahu wa Taala) saying, ‘O my Allah! By the love Thou hast for me, show mercy on me. I interrupted by telling her that she should rather say, ‘By the love that I have for Thee....’ She got irritated at this suggestion and said, ‘By Allah (Subhanahu wa Taala) Himself! Had He not loved me, I would not be standing here before Him while you are in your bed.’” “Then she fell down in Sajdah and recited a few couplets meaning. ‘I am growing more and more restless. How can one rest whose peace of mind is taken away by love, eagerness and constant anxiety? 0 Allah! Show mercy and give some glad news.’ Then she made Dua in a loud voice thus, ‘0 Allah! So far the matter between me and Thee has been a secret. Now people have come to know of it. 0 Allah! Call me back’. After saying this, she cried aloud and died on the spot.” Comments:

I would like to quote the following from Sayyed Sabiq’s Fiqh-us-Sunnah Chapter 4.13a: ”The wisdom in the prohibition against wishing for death becomes obvious from a hadith narrated by Umm al-Fadl: "The Prophet, , went to see Al-'Abbas. He found him wishing for death. Thereupon the Prophet said: 'O Abbas! O Uncle of Allah's Messenger! Do not wish for death. If you do good and live long, your good deeds will multiply. Then that is better for you. If you are not good and your death is delayed, you may seek Allah's forgiveness. That is better for you. So do not wish for death'." (Narrated by Ahmad and Al-Hakim, who says it is sound according to Muslim's criteria)”

So this excerpt shows that wishing for death is prohibited by Allah’s Messenger

. Was Zakariya Kandhalvi ignorant of this?

Discouraging Sleep Totally & Urine Deficiency

Again, I would like to quote a hadith before I continue with this section. In Sahih Bukhari, Hadith 4.631, Abdullah Ibn Amr narrates: Allah's Apostle said to me, "The most beloved fasting to Allah was the fasting of (the Prophet) David who used to fast on alternate days. And the most beloved prayer to Allah was the prayer of David who used to sleep for (the first) half of the night and pray for 1/3 of it and (again) sleep for a sixth of it."

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Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 51 Sufyan Thauri (Rahmatullah alaihe), the famous soofi once fell into a state of ecstasy. He remained at his house for seven days without sleep, food and drink. When his Shaikh was informed of his condition, he inquired if Sufyaan was observing the hours of his Salaat. He was told that his Salaat was quite regular and safe. At this, the Shaikh remarked, “Glory be to Allah, Who has not allowed the Devil to have an upperhand on him!”

***

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 78 Sheikh Abd al-Waahid Rehmatullah Alaihi says, “One day I was so much overpowered by sleep that I went to bed before finishing my Zikr for the night. I saw in my dream a most beautiful girl dressed in green silk. All parts of her body and even her shoes were engaged in Zikr. She said to me “Make efforts to possess me. I love you and then she recited a few couplets about the eagerness of a lover. When I woke up from the dream, I vowed not to sleep any more during the night.” It is reported that for full forty years he never slept at night, and performed Isha and Fajr Salaah with the same Wudu’.

***

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 79 An eminent sheikh says: “One night I was in a deep sleep and could not get up for Tahajjud. I saw in my dream a girl of such beauty as I had never seen in my life. She was giving out such fragrance as I had never smelt before. She handed over to me a piece of paper on which were written three couplets, which meant, ‘You were so fond of deep sleep that you became unmindful of the high balconies of Jannah, where you have to live forever with no fear of death. Wake up! It is better to recite the Quran in Tahajjud than to sleep.’ Since then, whenever I feel sleepy, these couplets come to my mind and the sleep goes away.”

***

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 109 In Bahjat al-Nufoos it is written about a sheikh that he had either been offering obligatory or Nafil Salaah or been absorbed in Zikr without break, right from Zuhr to Fajr of the next day. After Fajr while continuing Zikr he was overpowered by sleep, when immediately he asked for Allah (Subhanahu wa Taala)'s forgiveness and made the following Dua: “I seek refuge in Allah (Subhanahu wa Taala) from the eye that does not get satisfied with sleep.”

***

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Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 81 Abu Amir Rehmatullah Alaihi says, “I saw a slave woman on sale for a very small sum. She was very lean and her hair were dirty. I took pity on her and purchased her. I said to her, ‘Come, woman, let us go and make purchases for Ramadan.’ She remarked, ‘Al-hamdu lillaah all the months are alike for me’. She fasted on all days and stood in Salaah on all nights.” “When Eid drew near, I said to her, ‘Woman! You will go with me tomorrow to make purchases for Eid. She remarked, ‘My master! You are too much absorbed in this world.’ She then went into her room and started her Salaah. She was reciting soorah Ibrahim and when she reached the 16th Aayah of the soorah: ‘Jahannam is before him and he is made to drink boiling dirty water’ (Ibrahim 16,) which describes the doom of a disbeliever, she repeated it again and again, and then gave out a cry and fell dead.” Comments: In Surah Furqan Chapter 25 v. 47, Allah the Almighty says: “And He it is Who makes the Night as a Robe for you; and Sleep as Repose and makes the Day (as it were) a Resurrection.” These people are obviously oblivious of the fact that sleep is a blessing from Allah.

***

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 84 Imam Abu Hanifah Rehmatullah Alaihi is famous for his nightly Salaah. It is said that for thirty, forty or fifty years (according to the information of different narrators) he offered his Fajr Salaah with the Wudu of Isha. He would go to sleep only for a few minutes in the afternoon saying, “It is Sunnah to sleep in the afternoon.” Comments: In Shaykh Muhammad Naasiruddin al-Albani’s book “The Prophet’s Prayer Described,” the Shaykh writes in one of the foot notes about this incident: For this narration from him is totally baseless; in fact 'Allaamah al-Fairoozaabaadi says in Ar-Radd 'alaa al-Mu'tarid ((44/1): "This narration is a clear lie and cannot be attributed to the Imaam, for there is nothing excellent about it, whereas it was the nature of the likes of the Imaam to do the better thing; there is no doubt that the renewal of purification for each prayer is more excellent, most complete, and best. This is even if it is correct that he stayed awake the length of the night for forty consecutive years! This story seems more like a fairy tale, and is an invention of some of the extremely ignorant fanatics, who say it about Abu Haneefah and others,

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and all of it is lies."

*** Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 84 It is said about Saeed Ibn al-Musayyab Rehmatullah Alaihi that, for fifty years, he offered his Fajr Salaah with the Wudu’ performed at Isha. Abu al-Mutamar is said to have done this for forty years. Imam al-Ghazali Rehmatullah Alaihi on the authority of Abu Taalib al-Makki reported the same practice by no less than forty Taabiees, some of whom had been doing it for forty years continuously.

*** Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 85 It is said about a pious man who was a descendant of the Nabi (Sallallahu Alaihi Wassallam) that continuously for twelve days he offered his Salaah with the same Wudu'. For fifteen years, his back had not touched the bed. He would also go without food for days together. Comments: The worst case of urine problems that I’ve ever heard. This is a perfect example of exaggeration at its extreme and a laughable matter. How can people even bear to listen to such crap? I asked several brothers who were part of the Tableeghi Jamaat about this incident and they DENIED that such an incident exists in the book. They condemned it as a pure fallacy. And imagine; on p. 47 of the same section, Zakariya Kandhalvi actually quotes a hadith exhibiting the beneficience of ablution: Once Rasulullah (Sallallaho Alaihi Wassallam), in his dream, saw Jannah and heard the footsteps of Bilal (Radiallaho Anho) there. Next morning he said to Bilal: "What deed of yours helped you to follow me even to jannah?” He replied: "When my Wudu' lapses even at night, I perform fresh wudoo and say as many Rakaats of Nafil Salaah as I can. So how can Zakariya Kandhalvi even think about including such ridiculous incidents in his book? He dedicates an entire section of his book to the beneficience of ablution and then resorts to such atrocities. Are such atrocities reported from Allah’s Messenger and/or the Noble Companions (May Allah be pleased with them)? Masha Allah, their Wudu would break numerous times during the day and they would then again make ablution. There are numerous ahadeeth that mention the benefits of ablution in terms of reward. I would like to quote the following two ahadeeth that should sum up the Prophet’s attitude towards such extreme forms of worship. May Allah guide us all to the truth. In Sahih Bukhari, Hadith 7.1, Anas Ibn Maalik narrates: A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, "Where are we from the Prophet as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Apostle came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of

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Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers)." In Sahih Bukhari, Hadith 3.200, Abdullah Ibn Amr Ibn Al Aas narrates: The Prophet said to me, "You fast daily all the year and pray every night all the night?" I replied in the affirmative. The Prophet said, "If you keep on doing this, your eyes will become weak and your body will get tired. He who fasts all the year is as he who did not fast at all. The fasting of three days (a month) will be equal to the fasting of the whole year." I replied, "I have the power for more than this." The Prophet said, "Then fast like the fasting of David who used to fast on alternate days and would never flee from the battle field, on meeting the enemy."

Emphasis on Incorrect Concepts of Tawassul & Matters of the Barzakh Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 80 Sheikh Abu Abdullah al-Jalaa’ says, “One day my mother asked my father to fetch some fish from the market. My father left for the market and I also accompanied him. The fish was bought and we needed a porter to carry it for us. We engaged a boy who was standing there and who had offered to do the job for us. He put the load on his head and followed us. While we were on our way, we heard the Azaan. “The boy abruptly spoke, “Allah (Subhanahu wa Taala) 's summoner has summoned me: I have to make my Wudu too. I shall now carry the fish after Salaah. If you like, you may wait, otherwise here it is' Saying this he put the load down and left for the Masjid. My father thought that when the poor boy could place his trust in Allah (Subhanahu wa Taala) so much, we must as well do so in a greater degree. He therefore, left the fish there and took me to the Masjid.” “When we three returned after saying Salaah, we found the fish lying exactly where we had left it. The boy then carried it to our house. My father related the strange story to my mother, who insisted that the boy should be detained to eat some fish with us. When the invitation was extended to him, he said, ‘Excuse me, I am fasting. My father then requested him to break his fast at our place. To this he said, ‘It is not possible for me to return once I am gone. Just possibly, I may stay in a Masjid close to your place; if so, then I shall join you in your dinner.” “Saying this he went to the Masjid and returned after Maghrib. When the dinner was over, I showed him the room where he could rest in privacy. Now, there lived a crippled woman in our neighborhood. We were surprised to see her walking in good health. When we enquired from her how she got cured, she said, I asked Allah (Subhanahu wa Taala) to heal me for the sake of the Barakah that your guest carries. No sooner had I made the Dua than I was healed’. When we went to find the boy in the room where we had left him, the door was shut and the boy was nowhere to be seen.” Comments: Notice the concept of Tawassul , i.e. seeking means, in this incident. The woman uses the

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waseelah of the barakah that the person carries. However, according to my limited knowledge of the Qur’an and Sunnah, the 3 possible forms of Tawassul are: • Tawassul by means of Allah’s Beautiful Names, • Tawassul by means of righteous deeds of the supplicant and, • Tawassul by means of a supplication made by a righteous person. Please see Appendix D for more details.

***

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p. 83 Thaabit al-Bunaanee Rehmatullah Alaihi is another one of the people who had memorized many large collections of Hadith. He used to cry a great deal while supplicating Allah (Subhanahu wa Taala). Someone warned him that he would lose his eyesight if he did not stop weeping like that. He replied to him, “What use are these eyes if these do not weep before Allah (Subhanahu wa Taala).” He used to ask in his Dua: “0 Allah! Permit me to offer my Salaah in my grave, if ever you grant this privilege to any of Thy slaves!” Abu Sinaan Rehmatullah Alaihi narrates, “By Allah! I was among those present at the burial of Thaabit al-Bunaanee. Just after he had been placed in his grave, one of the bricks from the side fell off. I peeped into the pit to find, to my great amazement, that Thaabit was offering his Salaah. I said to a person standing by my side, “Look, what is that?” He advised me to keep quiet. After the burial, we went to his daughter and inquired from her, “What was the special practice of your father?” She wanted to know what made us put that question. We related to her the incident at the grave. She said, “He has been constant in Tahajjud for fifty years and made Dua every morning before Allah (Subhanahu wa Taala) to allow him to offer Salaah in the grave if that privilege could be granted to anybody.” Comments: A peep into the matters of the barzakh?

Important Issues regarding this Chapter 1. The book “Fazaail-e-Amaal” goes out of its way to promote some people (mostly

Sufis) as being more “potent” than the Noble Companions (May Allah be pleased with them) and even the Prophets!

2. The author clearly does not have a problem with wishing for death even though the Prophet does.

3. The book promotes extremism in worship just as recommended by the Sufis. But these extreme forms of worship are condemned by Allah’s Messenger . Moreover, the periodic seclusion in the masjid for (3 or 7 or 40 days extending upto four

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months) that is part of their practices is not proven from Allah’s Messenger or the Noble Companions save in the case of I’tikaf in the final ten days of the Holy Month of Ramadan. Interestingly, the members if the Tableeghi Jamaat admit this but argue that since Muslims get the reward of a good deed multiplied ten times and since every second contributed to their “khurooj” is rewarded , going for the 40 day period (chilla) means that the person will be rewarded for every second of a whole year.

4. This book also promotes incorrect forms of Tawassul and also the idea that ordinary living people can look into the matters of the Barzakh.

In this chapter and many others, the author narrates incidents in which people

complete recitation of the Qur’an in a day or so. Before I conclude, I would like to quote something.In Sunan Abu Dawud Hadith 1389, Abdullah Ibn Amr Ibn Al Aas narrates: ”The Prophet said: He who recites the Qur'an in a period less than three days does not understand it.”

To conclude, all these are examples of exaggeration in worship and no doubt, even if these incidents are realities, then Allah the Almighty will definitely impose austerities on such people as mentioned in the hadith previously. The Prophet and his Noble companions never indulged in such “foolhardy” acts. And if one does bring forth proof the Imam Shafi'ee used to complete reciting the Qur’an 60 times during the month of Ramadan, I say he would have never indulged in this practice if he had known about the hadith that I have just quoted above. We must understand clearly that the best example is indeed the example of Prophet Muhammad .In Sahih Bukhari, Hadith 1.38, Abu Huraira narrates: The Prophet said, "Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights."

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Chapter 3: Deviant content in “Virtues of Zikr”

According to my limited knowledge, Zikr means “remembrance” in Arabic as well as Urdu. In Islamic terminology, it usually denotes remembrance of Allah via supplications recommended by the Prophet such as saying “Subhan Allah” (tasbeeh), “Alhamdulillah” (tahmeed) and “Allahu akbar” (takbir) once or more depending on the number recommended by the Prophet . Although the Tableeghi Jamaat does not consist entirely of Sufis, it is no stranger to them either. Technically, the Jamaat-e-Tableegh is based on four Sufi tariqas :The Chishtiyyah, the Naqshbadiya, the Qadirriyah and Sahroowardiyah. Please refer to appropriate Deobandh literature and/or Brother Sajid Abdul Kayum’s book for confirmation of this fact. Muhammad Zakariya Kandhalvi is himself a “fan” of the Sufis (or should I say he is one himself?) as he has also written a book “Mashaikh-e-Chist” (Shaikhs of the Chistis) in which he praises and quotes numerous incidents about the Sufis. Now this book does not aim to discuss the concepts of tasawwuf and its incompatibility with Islam. I believe that enough material has been written by brothers upon the topic and I seriously do not have the stamina to write about it before launching into my analysis of “Virtues of Zikr.” So I shall start right away… Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Zikr, p. 67 Hazrat Junaid (Rahmatullah alaihe) is stated to have seen Satan stark naked in a dream. He asked him whether he did not feel ashamed of the men around him. “Are these men?” replied the devil, “The Men are those who are sitting in the mosque of Shonezia, who have worried me so much that my body has become lean and thin, and my heart is burnt.” Hazrat Junaid (Rahmatullah alaihe) writes that he went to the mosque of Shonezia and saw that a few men sitting there were deeply absorbed in meditation. When they saw Hazrat Junaid (Rahmatullah alaihe) they told him not to be misled by the deceptive words of the wicked Satan. Similar to this Masohi has also written about a dream. On seeing Satan in naked condition, he asked him whether he did not feel ashamed of being naked in the midst of men. The Satan replied, “By God! If they were men, I would not have toyed with them, as do the boys with their play ball. Real men are those who made me ill”, and he pointed to the group of Sufies. Abu Saeed Khazaz also states that he once saw in dream that Satan attacked him and he tried to beat him back with a stick, but the Satan did not care for this beating. Then he heard a heavenly voice saying that the devil is not scared away by the beating, he is only frightened by the spiritual light in one’s heart. Comments: We can clearly see the praising of Sufism in this anecdote. The Tableeghi Jamaat is after all, based on four Sufi Tariqas. I believe that the induction of people into this jamaat is a way to groom them and then to draw them into the vortex of Sufism. Only the ones who’ve “made the cut” may come to know about the Sufi ideologies and by then, it may be too late for them; They have become conditioned to Sufism just like a Pavlovian dog.

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***

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Zikr, p. 67 Rasulullah (Sallallaho alaihe wasallam) was in his house when the verse (keep yourself bound to the company of those who invoke their Lord morning and evening) was revealed to him. On this revelation, he went out in search of such people; he found a group of men who were engaged in Zikr. Some of them were with disheveled hair, parched skins, and clad in a single cloth i.e. except for the loincloth, the whole body was naked. On seeing them, Rasulullah (Sallallaho alaihe wasallam) sat down by them and said, “All praise is for Allah who has created in my Ummah such people that I have been ordered to sit in their company.” It is mentioned in one Hadith that a group of Sahabah, including Hazrat Salman Farsi (Radhiallaho anho) was engaged in zikr of Allah, when Rasulullah (Sallallaho alaihe wasallam) came to them. They became all silent. In reply to his enquiry as to what they were doing, they submitted that they were practicing Zikr of Allah. Rasulullah (Sallallaho alaihe wasallam) said, "I saw that the mercy of Allah was descending upon you, and so I desired that I should join your company. Alhamdo lillah (All Praise is for Allah)" he then continued, "Almighty Allah has raised such people in my Ummah that He ordered me to sit in their company." Comments: With all due respect, this incident that Muhammad Zakariya Kandhalvi has quoted is the best example to demonstrate his ignorance and lack of knowledge of the Sunnah. From http://www.tafsir.com, I have obtained the following true tafsir of the verse mentioned in this incident from Surah Kahf in Tafsir Ibn Kathir: ]واصبر نفسك مع الذين يدعون ربهم بالغداة والعشى يريدون وجهه[

(And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face;) meaning, sit with those who remember Allah, who say "La Ilaha Illallah'', who praise Him, glorify Him, declare His greatness and call on Him, morning and evening, all the servants of Allah, whether rich or poor, strong or weak. It was said that this was revealed about the nobles of Quraysh when they asked the Prophet to sit with them on his own, and not to bring his weak Companions with him, such as Bilal, `Ammar, Suhayb, Khabbab and Ibn Mas`ud. They wanted him to sit with them on his own, but Allah forbade him from doing that, and said,

]وال تطرد الذين يدعون ربهم بالغداة والعشى[

(And turn not away those who invoke their Lord, morning and afternoon.) Allah commanded him to patiently content himself with sitting with those people (the weak believers), and said:

]واصبر نفسك مع الذين يدعون ربهم بالغداة والعشى[

(And keep yourself patiently with those who call on their Lord morning and afternoon...) Imam

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Muslim recorded in his Sahih that Sa`d bin Abi Waqqas who said: "There was a group of six of us with the Prophet . The idolators said, `Tell these people to leave so they will not offend us.' There was myself, Ibn Mas`ud, a man from Hudayl, Bilal and two other men whose names I have forgotten. Allah's Messenger thought to himself about whatever Allah willed he should think about, then Allah revealed:

]وال تطرد الذين يدعون ربهم بالغداة والعشى يريدون وجهه[

(And turn not away those who invoke their Lord, morning and afternoon.) Only Muslim reported this; excluding Al-Bukhari.

] زينة الحيوة الدنياوال تعد عيناك عنهم تريد[

(and let not your eyes overlook them, desiring the pomp and glitter of the life of the world;) Ibn `Abbas said, `(this means) do not favor others over them, meaning do not seek the people of nobility and wealth instead of them.'

]وال تطع من أغفلنا قلبه عن ذآرنا[

(and obey not him whose heart We have made heedless of Our remembrance) means, those who are distracted by this world from being committed to the religion and from worshipping their Lord.

]ان أمره فرطاوآ[

(and whose affair (deeds) has been lost.) means, his actions and deeds are a foolish waste of time. Do not obey him or admire his way or envy what he has.

We can see that the actual interpretation is so different from Zakariya Kandhalvi’s interpretation. And yet so many Muslims are deceived!!!

*** Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Zikr, p. 110 There is a well-known story of Syed Ali Bi Mamum Maghrabi. Once Shaykh Ulwan Hamavi, who himself was a great scholar, Mufti and teacher of his age, came for learning Zikr. The Syed (Rahmatullah alaih) devoted special attention to him and made him give up all his routies such as teaching and writing fatawas, and to take up zikr all the time. On this, the common people started freely indulging in faultfinding and condemnation. They started a campaign of criticism that the Shaykh has now been lost to them and the people were being deprived of his benefits. A few days later, when the Syed (Rahmatullah alaih) came to know that Shaykh Alwan was occasionally reciting the Holy Qur’an, he stopped him fro his recitation also. At this, the people lost all sense ad openly accused the Syed, Rahmatullah alaih, of irreligion and perversion. After some time, when the Shaykh observed that the Zikr has had its effect on his heart, the Syed (Rahmatullah alaih) allowed him to resume recitation of the Holy Qur’an. When he opened the Book, every word and ayat emerged with new meanings and significance he never thought of before.

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Syed (rahmatullah alaih) then told Shaykh Hamavi that he had not forbidden him from recitation, but in fact he had desired to develop in him spiritual awareness, which was a prerequisite for this recitation of the Qur’an. Comments: By Allah, this aqeedah is very similar to those of the Baatiniyyah who believe that Qur’anic verses have a subliminal meaning which only they can understand. In the case of Zakariya Kandhalvi, he has made Zikr a prerequisite to understanding the Qur’an. The question arises: why did people flock to Islam from kufr and shirk? They weren’t exactly doing Zikr, were they? There are numerous incidents relating incidents when a person heard a verse of the Qur’an and thereby accepted Islam and was then elevated to the rank of a Noble Companion. Subhan Allah! May Allah guide us all to the right path and safeguard our aqeedah from corruption.

*** Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Zikr, p.132 The Prophet Eisa (Jesus) (Alayhis Salam) had said, The deeds of the Ummat of Hazrat Muhammad (Sallallaho alaihe wasallam) would be reckoned weightiest, on the Day of Judgement, because their tongues are accustomed to the recitation of a Kalimah, which was found too hard by the Ummats of other Prophets, and this Kalimah is “Laa Ilaaha Illa Allah.” Comments: It is part of the aqeedah of the Muslims that the Injeel (Bible) was the book sent down to Eisa and it was later corrupted by the Christians and they are thereby called astray in the first chapter of the Qur’an itself. As far as I know, there is no collection of recorded sayings of Eisa . Where the hell did this quote come from?!!! It’s not to be found even in the books of the People of the Book. How can we even be minutely deceived by such crap? Brothers, doesn’t this cast doubt over Zakariya Kandhalvi’s credibility as a scholar? May Allah guide us all to the straight path.

*** Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Zikr, p.133 Shaikh Abu Yazeed Qurtabi heard from someone that whoever recited it (the Kalimah: La-ilaha ill-Allah-ho) seventy thousand times he or she would be immune from the fire of the Hell. He completed a course accordingly for his wife and many other courses for himself. There lived a youth nearby who, it was said was ‘a man of Kashf’ and had the foreknowledge of the events of Paradise and Hell. One day it so happened that while sharing a meal with him he suddenly made a loud cry and began to gasp, and exclaimed that his mother had been cast into Hell (burning into the fire of Hell). Shaikh Qurtabi keenly observed the condition of the youth and decided to offer a course for his mother secretly so that the fact that the youth possessed a foreknowledge of the Unseen and the truth of his mother’s sad plight in Hell would be ascertained. The Shaikh said that he did

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it so secretly that nobody could know about it, except the Almighty, Allah. But the youth soon expressed his gratitude and said that now his mother had got rid of the Fire of Hell. Comments: I actually copied this incident from Brother Sajid Abdul Kayum’s article “Are there Baseless Stories in the Fazaail-e-Amaal that harm the Aqeedah.” He writes further: “In this Deviant Story, the knowledge of the conditions of Paradise and Hell-Fire and the knowledge of future events is claimed for the so-called ‘man of Kashf’. He is also aware of the matters between Allah and his slaves, and therefore shows gratitude to Shaikh Qurtubi, even though Shaikh Qurtubi “did it so secretly that nobody could know it, except the Almighty, Allah.” Since only Allah is Master of the Unseen, such an incident somehow invalidates the concept of Tawheed in the Names and Attributes of Allah the Almighty. The knowledge of the Unseen, however, only belongs to Allah. As it is said in Surah Jinn Chapter 72 v. 26: “He (alone) knows the Unseen nor does He make any one acquainted with His Mysteries” And also in Surah An’aam Chapter 6 v. 59: “With Him are the keys of the Unseen the treasures that none knoweth but He. He knoweth whatever there is on the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth nor anything fresh or dry (green or withered) but is (inscribed) in a Record Clear (to those who can read).” So attributing knowledge of the Unseen to any human is as if though that we are claiming that a person is divinely inspired. According to the understanding of the Noble Companions (May Allah be pleased with them), divine revelation stopped after the death of the Prophet . So claiming that some people are divinely inspired with knowledge from the Unseen (Even Umar Bin Al Khattab (May Allah be pleased with him) did not possess the power to look into the Unseen matters even though the Prophet declared that he was one of the divinely inspired people of the Muslim Ummah) is a fallacy and claiming that people can look into the Unseen is, May Allah protect us, claiming that the Qur’an is wrong in its numerous statements in which it is stated that knowledge of the Unseen belongs to Allah. May Allah protect us from even thinking of anything in the Qur’an as false.

*** Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Zikr, p.241

Hadhrat Shibli writes: “I saw a madman who was being pelted with stones by little children. I threatened to punish them to which they replied that he (i.e. the madman) claims to see Allaah. I went near him and heard that he was murmuring something. I listened carefully and heard that he was saying, "You did well that you saved me from those children." I said that they accuse you of the claim that you see Allaah. He screamed and said, "Shibli! By the One in whose love I am in this condition, if He was to be absent even for a second from my sight I would be torn into pieces by the grief of separation."

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Saying this he turned away and uttered two lines of poetry which meant, "Your Face remains in front of my eyes, your dhikr is on my tongue and your home is my heart, where can you disappear?””

Comments:

The man who keeps screaming could very well be al-Hallaj who was killed because of his saying “Anal Haqq” (I am the Truth). And I’ve read somewhere that Hallaj and Shibly were contemporaries.

***

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Zikr, p.241

When Hadhrat Mamshad Denori was about to die someone sitting beside him prayed that may Allaah grant you such and such of the blessings to him in Paradise. He laughed and said, "For the last 30 years Jannah was displayed before me its full beauty and splendour and I did not even divert my attention from Almighty Allah towards it even once." Comments: In Surah Imran Chapter 3 v. 133, Allah the Almighty says: “Be quick in the race for forgiveness from your Lord and for a garden whose width is that (of the whole) of the heavens and of the earth prepared for the righteous.” Masha Allah, the Noble companions (May Allah be pleased with them) were the best in regards to their deeds and yet only ten of them were promised Paradise in their lifetimes (although they were never shown anything of Paradise) and here we have people who are being shown Paradise for a whole thirty years. As I’ve mentioned in a previous chapter, they’ve excelled the Sufis to a rank that is much greater than that of the Noble companions (May Allah be pleased with them) and in some cases, even the Prophets. In regards to this incident, I would like to quote from the Holy Qur’an. Allah the Almighty says in Surah Sajda Chapter 32 v. 17: “Now no person knows what delights of the eye are kept hidden (in reserve) for them as a reward for their (good) Deeds.” Imam Ibn Kathir writes in his tafsir regarding this ayah: “(No person knows what is kept hidden for them of delights of eyes) means, no one knows the vastness of what Allah has concealed for them of everlasting joy in Paradise and delights such as no one has ever seen. Because they conceal their good deeds, Allah conceals the reward for them, a fitting reward which will suit their deeds.” Important Issues regarding this chapter

1. The Tableeghi Jamaat are based on four Sufi tariqas and in my opinion, the Jamaat is nothing more than a sham to groom unsuspecting Muslims for initiation into the tariqas and then using them to spread their deviant ideas even further.

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2. The Jamaat-e-Tableegh has the aqeedah that people apart from Allah can have knowledge of the Unseen.

3. Sufism is discussed at length in the Fazaail-e-Amaal and throughout this very chapter. Sufi shaykhs are praised and glorified as if though they are the best of mankind. Unfortunately, many brothers from the subcontinent fall prey to this concept and forget the fact that the best generation is that of the Noble companions (May Allah be pleased with them) and theirs is the only example that we should follow. I request my brothers to read authentic books written on Tasawwuf/Sufism by real scholars and abandon this deviant creed. As Allah says in Surah An’aam Chapter 6 v. 153:

“Verily this is My Way leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous.”

May Allah guide us all to the straight path. Ameen.

Note: To learn more about the deviated creed of Sufism, refer to authentic books such as Shaykh al-Albani’s book “Tasawwuf”

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Chapter 4: Some commonly quoted ahadeeth that are false

In this section, I shall present a couple of ahadeeth that I’ve heard being quoted in almost every sitting of the Jamaat-e-Tableegh. These ahadeeth are fabricated and I appeal to my brothers in the Tableeghi Jamaat to abandon these ahadeeth and also bring the information in this part of this book to their higher authorities.

Secondly, the research done in compiling this section of the book indicates that there

may be several more ahadeeth that are da’eef (weak) or mawdoo (fabricated) since the author of the “Fazaail-e-Amaal” has apparently made no attempt to verify whether the ahadeeth he has quoted are authentic or not. Since the belief in and/or practicing of wrong concepts affects one’s Imaan and throws doubt over one’s deeds, anything that encourages such concepts should be abandoned for something that is better i.e. something that is authentic and does not state doubtful concepts.

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Salaat, p.41

As for him who neglects his Salaah, he shall meet fifteen types of punishments in this world, three at the time of death, three in the grave and three on arising after death. The punishments in this world are his life is not blessed, he is deprived of the light which brightens the faces of the righteous, he receives no rewards for his good practices, his Dua is not answered and he has no share in the Dua of the pious. those at the time of death are, he dies of disgracefully, he dies hungry, he dies in thirst, which the water in oceans of the world cannot quench. Those in the grave are: He is so squeezed there that the ribs of one side get into the ribs of the other side, fire is burnt in the grave for him and he is rolled in fire day and night, a serpent with fiery eyes and iron nails equal in length to a day's journey is let loose on him and shouts with a thundering voice. "My Allah has ordered me to thrash you till sunrise for neglecting Fajr, till Asr for neglecting Zuhr, till sunset for neglecting Maghrib, till dawn for neglecting Isha." The serpent will keep on thrashing him thus till the last day. Each blow pushes him to a depth of seventy arms length. The punishments will last till the day of Qiyamah. Those after arising from death are, His reckoning will be a hard one, Allah (Subhanahu wa Taala) will be angry with him and he will be thrown into the Fire. (This is a total of fourteen punishments, perhaps one of the narrators forgot the fifteenth. In another Hadith it is stated that he will have the following three lines inscribed on his forehead. 'O you who neglected Allah (Subhanahu wa Taala) 's duty' 'O you who have deserved Allah (Subhanahu wa Taala) 's anger' 'Now do not hope for Allah (Subhanahu wa Taala) 's mercy as you neglected your duty to Allah (Subhanahu wa Taala)'. Eminent theologians like Ibn Hajar, Abu al-layth al-Samarqandee (Rehmatullah Alaihi) and others, have narrated this Hadith in their books. Although I have not been able to trace the full text in books on Hadith, yet other Ahadith, some of which have already been quoted and some are to follow, support its meaning. Comments: Shaykh Salih al-Munajjad was asked about the authenticity of this hadith at http://www.islam-qa.com and he answered: Praise be to Allaah.

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Firstly:

The hadeeth, “Whoever neglects prayer, Allaah will send fifteen punishments upon him, six in this world, three when he is dying, three in the grave and three when he emerges form the grave…” is a fabricated (mawdoo’) hadeeth which is falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him).

Concerning this hadeeth Ibn Baaz (may Allaah have mercy on him) said, in the magazine al-Buhooth al-Islamiyyah (22/329): With regard to the hadeeth which the author of this pamphlet attributes to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning the punishment of the one who does not pray, and which says that fifteen punishment will be sent upon him etc., this is one of the fabricated ahaadeeth that are falsely attributed to the Prophet (peace and blessings of Allaah be upon him), as was stated by the scholars (may Allaah have mercy on him) such as al-Haafiz al-Dhahabi in Lisaan al-Meezaan, and al-Haafiz ibn Hajar and others.

And Zakariya Kandhalvi attributes this hadeeth as being narrated by Hafiz Ibn Hajr!!! Too bad he didn’t mention that Hafiz Ibn Hajr also “mentioned” that it was fabricated.

Similarly the Standing Committee issued a fatwa, no. 8689, declaring this hadeeth to be false, as it says in Fataawa al-Lajnah, 4/468. Among the things mentioned in this fatwa which it is worth quoting here is:

What has been narrated from Allaah and from His Messenger concerning the punishment of the one who does not pray is sufficient. Allaah says (interpretation of the meaning):

“Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”

[al-Nisa’ 4:103]

And Allaah says of the people of Hell (interpretation of the meaning):

“ ‘What has caused you to enter Hell?’

They will say: ‘We were not of those who used to offer the Salaah (prayers)’”

[al-Muddaththir 74:42-43]

and He mentioned among their attributes the fact that they did not pray.

The Prophet (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is prayer; whoever gives up prayer is a kaafir.” Narrated by al-Tirmidhi, 2621; al-Nasaa’i, 431; Ibn Maajah, 1079. classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2113. And there are other verses and ahaadeeth which speak of giving up prayer, and the Prophet (peace and blessings of Allaah be upon him) described it as kufr.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: This hadeeth is mawdoo’ (fabricated) and falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him). It is not permissible to propagate it unless it is accompanied by a statement that it is

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fabricated, so that the people will have a clear understanding about it.

Fataawa al-Shaykh published by the Daw’ah center in ‘Anayzah, 1/6

Tablighi Nisab a.k.a. Fazaail-e-Amaal, Virtues of Zikr, p.149

Rasulullah (Sallalaho alaihi wasallam) said: "When Adam sinned and was expelled out of Jannah, he used to cry all the time and pray for forgiveness. One time he looked towards the heavens and said, "O Allaah! I ask for your forgiveness by the wasila of Muhammad." Revelation came down upon him and it was asked, "Who is Muhammad (with whom you have used wasila and asked for forgiveness?)" Adam replied, "When you created me, I saw it was written on the Arsh "There is none worthy of worship except Allaah and Muhammad is His Messenger. So I understood that who could be greater than Muhammad whose name you have added to your name." It was said to him, "He is the seal of the Prophets and is among your sons and had he been not created you would have also not been created." Comments: This hadith is often quoted when the members of the Tableeghi Jamaat start praising the Prophet . Again, Shaykh Salih al-Munajjad was asked about the authenticity of this hadith at http://www.islam-qa.com and he answered: Praise be to Allaah.

This hadeeth is mawdoo’ (fabricated). It was narrated by al-Haakim via ‘Abd-Allaah ibn Muslim al-Fahri (who said), Ismaa’eel ibn Muslimah narrated to us, ‘Abd al-Rahmaan ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “When Adam committed his sin…” Then he quoted the hadeeth as the questioner quoted it.

Al-Haakim said: The isnaad of this hadeeth is saheeh.

This is what al-Haakim said! But a number of scholars rebuked him and denounced him for classing this hadeeth as saheeh. They ruled that this hadeeth is false and fabricated, and they pointed out that al-Haakim contradicted himself when commenting on this hadeeth.

There follow some of their comments:

Al-Dhahabi said, criticizing the words of al-Haakim quoted above:

Rather it is mawdoo’ (fabricated), and ‘Abd al-Rahmaan is not reliable, and I do not know who ‘Abd-Allaah ibn Muslim al-Fahri is.

Al-Dhahabi also said in Meezaan al-I’tidaal: It is a false report.

Al-Haafiz Ibn Hajar agreed with him in Lisaan al-Meezaan.

Al-Bayhaqi said:

‘Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it with this isnaad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidaayah wa’l-Nihayyah, 2/323.

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Al-Albaani said in al-Silsilah al-Da’eefah, 25: (it is) mawdoo’.

Al-Haakim himself (may Allaah forgive him) accused ‘Abd al-Rahmaan ibn Zayd of being a fabricator of hadeeth, so how could his hadeeth be saheeh?

Shaykh al-Islam Ibn Taymiyah said in al-Qaa’idah al-Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69):

Al-Haakim’s narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma’rifat al-Saheeh ‘an al-Saqeem:

‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated ahaadeeth from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating ahaadeeth. I say: ‘Abd al-Rahmaan ibn Zayd ibn Aslam is da’eef (weak) because he made a lot of mistakes.

See Silsilat al-Ahaadeeth al-Da’eefah by al-Albaani, 1/38-47.

***

Moreover, This hadith is contradicting the following Sahih hadith copied below:

In Sahih Bukhari Hadith 4.621, Abu Huraira narrates: Allah's Apostle said, "Adam and Moses argued with each other. Moses said to Adam, 'You are Adam whose mistake expelled you from Paradise.' Adam said to him, 'You are Moses whom Allah selected as His Messenger and as the one to whom He spoke directly; yet you blame me for a thing which had already been written in my fate before my creation?' "Allah's Apostle said twice, "So, Adam overpowered Moses." The message is clear. Adam (peace be upon him) was expelled as part of Allah’s plan. As in Surah Baqarah Chapter 2 v. 30, He says that : “Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Wilt thou place therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."” Note that he says “vicegerent for earth” and not “vicegerent for Paradise.”

Note: I appeal to my brothers in the Tableeghi Jamaat to bring these facts to the notice of other brothers and their higher authorities so that the Fazaail-e-Amaal is abandoned as a book for teaching the members of the Jamaat-e-Tableegh. Moreover, the one who narrates such ahadeeth is in grave danger since in Sahih Bukhari, Hadith 1.109, Salama narrates: I heard the Prophet saying, "Whoever (intentionally) ascribes to me what I have not said then (surely) let him occupy his seat in Hell-fire." So brothers, abandon this treacherous and false book and its false ways and come back to the way of the Qur’an and Sunnah.

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Conclusion This book is for the open-minded Muslim who is trying in earnest to learn about the Deen of Islam but has unfortunately been recruited by the Tableeghi Jamaat and believes their methodology is correct. I’ve just discussed two chapters of the Fazaail-e-Amaal in this book and have tried my best to discuss their deviations in the light of the Qur’an and Sunnah. If I’ve made any mistakes in discussing an issue or have twisted an interpretation of an ayah of hadith, then I appeal to the brothers who’ve read this book to inform me about them. I also ask Allah to forgive me for any such mistakes. They shall be corrected, Insha Allah. Brothers, remember that the best guidance is the guidance of Prophet Muhammad

. The guidance that the Tableeghi Jamaat is giving may be instrumental in bringing more Muslims into Islam but it is not doing anything to reform the Ummah on the guidelines set by the Prophet Muhammad . The Tableeghi Jamaat has to abandon its book the Fazaail-e-Amaal and its members have to devote more time to learn and understand the Qur’an and Sunnah before preaching it. Its members have to first teach themselves and their brethren the fundamentals of Tawheed and use this knowledge as a base to build their knowledge on. This shall insure their position as a strong component of the Muslim Ummah in the future. Lastly, their understanding of Islam must not rely on the understanding of Muhammad Zakariya Kandhalvi and the “Ulema” of Deobandh. It must conform to the understanding of the Noble Companions (May Allah be pleased with them). All such corrupt works should be abandoned and destroyed from this plane of existence. Remember Brothers, we shall definitely meet Allah the Almighty on the day of Resurrection and he shall call us to account for our deeds. Be careful in what you preach and what you share of your ideas. Reform your aqeedah before death overtakes you or otherwise, you shall end up at loss. May Allah bestow his blessings on the Prophet and the Noble Companions (May Allah be pleased with them) and may he forgive us and help us reform ourselves. As Allah the Almighty says in Surah Anfal Chapter 8 v. 29: “O ye who believe! if ye fear Allah He will grant you a criterion (to judge between right and wrong) remove from you (all) evil (that may afflict) you and forgive you: for Allah is the Lord of grace unbounded.” Abu Dujaanah Muhammad Kamil Email:abudujaanah@hotmail.com 20 Safar 1425 11/04/2004

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Appendix A: Relevant fatawa

The final fatwa of Shaykh 'Abdul-'Azeez ibn Baaz warning against the Jamaa'ah at-Tableegh Question: Your excellency, we hear about the Jamaa'ah at-Tableegh and that which their da'wah entails. So would you advise me to join this Jamaa'ah. I anticipate your guidance and advice, and may Allaah reward you immensely.

Response: Whoever invites to (the path of) Allaah, then he is a muballigh (one who conveys the message (of Islaam)), (as the hadeeth mentions):

((Convey from me, even if it be a (single) Aayah));

However, the Jamaa'ah at-Tableegh (originally) from India have many deviations. They have some aspects of bid`ah and shirk, so it is not permissible to go (out) with them, except for a person who has knowledge and goes (out) with them to disapprove of what they are upon and to teach them (the truth). If, however, he goes (out) to follow and adhere to them, then no.

That is because they have deviations, mistakes and lack of knowledge. However, if there was a Jamaa'ah doing tableegh other than them, from the people of knowledge, then (it is permissible to) go out with them for daw'ah purposes.

If there was a person of knowledge who goes out with them to enlighten and guide them, along with teaching them such that they leave their falsehood and embrace the way of Ahlus-Sunnah wal-Jamaa'ah, (then that is good).

This fatwa was extracted from the tape: 'Fatwa Samaahatush-Shaykh 'Abdul 'Azeez Ibn Baaz concerning the Jamaa'ah at-Tableegh' which was published in Ta'if about two years before the Shaykh's death. The tape refutes the cover-up of the Jamaa'ah at-Tableegh and the old statement of the Shaykh which was published before their reality and manhaj was made clear to him.

Taken from http://www.fatwa-online.com

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The Jamaa'ah at-Tableegh and the Ikhwaan al-Muslimeen are amongst the 72 sects Question: May Allaah grant you the best (of His favours). In the hadeeth of the Prophet (sal-Allaahu `alayhe wa sallam), relating to the splitting of the Ummah, he says:

((…and my Ummah shall split into 72 sects…)).

So, is the Jamaa'ah at-Tableegh, with what they have in terms of shirk and innovations; and also the Jamaa'ah al-Ikhwaan al-Muslimeen, with what they have in terms of partisanship and revolting/rebelling against the leaders and lack of obedience; from the 72 sects?

Response: They are from the 72 (sects). Whoever opposes the 'aqeedah of Ahlus-Sunnah enters the fold of the 72 (sects). The meaning of the Prophet's (sal-Allaahu `alayhe wa sallam) statement ((My Ummah)) is: the Ummah of Ijaabah, i.e. the Ummah of response; those who responded to the Prophet's call and revealed their allegiance to him. And the meaning of 73 sects: the victorious sect which adhered to him and was upright in their religion and 72 of those sects - amongst them the kuffaar, the sinners and various innovators.

So, the questioners asked: Are these two groups (Jamaa'ah at-Tableegh and Jamaa'ah al-Ikhwaan al-Muslimeen) from amongst the 72 sects?

And the Shaykh responded: Yes, they are from the amongst the 72 sects, along with the Murji'ah and other than them; the Murji'ah and the Khawaarij - some of the people of knowledge regard the Khawaarij from amongst the kuffaar, out of the fold of Islaam although amongst the 72 sects.

Taken from the recording of the Shaykh Ibn Baaz's lessons in Sharh al-Muntaqaa in Ta'if approximately 2 years or less before his death.

Taken from http://www.fatwa-online.com

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Fatwa of Shaykh Muhammed Ibn Ibraaheem Aal-ash-Shaykh regarding the Jamaa'ah at-Tableegh From Muhammed Ibn Ibraaheem to his excellency Prince Khaalid Ibn Sa'ood, leader of the Royal Court:

as-Salaam 'Alaykum wa-Rahmatullaahe wa-Barakaatuhu, to proceed:

I received the noble correspondence of your excellency (No.36/4/5-D on 21/1/1382 A.H) and that which it contains of the request directed to his excellency, the king, from Muhammed Ibn 'Abdul-Haamid al-Qaadiree, Shaah Ahmad Nooraanee, 'Abdus-Salaam al-Qaadiree and Sa'ood Ahmad Dahlawee regarding their request for assistance in the project of their organisation which they have named (Kulliyyatud-Daw'ah wat-Tableegh al-Islaamiyyah) - and also the pamphlets that have been enclosed with their request.

I inform your excellency that there is no good in this organisation for certainly it is an organisation of innovation and falsehood which I have discovered by reading their pamphlets which were attached to their requests. We found it to comprise of falsehood, innovation and the inviting to the worshipping of graves and shirk. Quite simply, something which (we) cannot remain quiet about.

Therefore, we shall (inshaa.-Allaah) put forward a refutation revealing their misguidance and falsehood.

We ask Allaah to assist his religion and make high His Word.

was-Salaam 'Alaykum wa-Rahmatullaahe wa-Barakaatuhu

S-M-405 on 29/1/1382 A.H.

Taken from http://www.fatwa-online.com

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Fatwa of Shaykh 'Abdur-Razzaaq 'Afeefee regarding the Jamaa'ah at-Tableegh Question: The Shaykh was asked regarding going out with the Jamaa'ah at-Tableegh to remind the people of the Greatness of Allaah.

Response: That which is the case, is that they are innovators and those who adhere to the manhaj of the Qadariyyah and other than them and their going out is not (regarded as) in the Path of Allaah, rather it is in the path of Illiyaas. They do not invite to the Book (of Allaah) and nor the Sunnah, rather they invite to Illiyaas, their Shaykh in India.

As for going out with them with the intention to invite to the path of Allaah, then that is (regarded as) going out in the path of Allaah but not that which is going out with the Jamaa'ah at-Tableegh.

And I know of the Jamaa'ah at-Tableegh from a long time and they are innovators wherever they may be; Egypt, Israel, America, Saudi Arabia and all of them attach themselves to their Shaykh Illiyaas.

Fataawa wa Rasaa.il Samaahhtush-Shaykh 'Abdur-Razzaaq 'Afeefee - Volume 1, Page 174

Taken from http://www.fatwa-online.com

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Fatwa of Shaykh Saalih Ibn Fowzaan regarding the Jamaa'ah at-Tableegh Question: What is your opinion concerning those who travel outside the Kingdom to give da'wah whilst they have never studied/sought knowledge. They encourage this and make odd statements firmly believing that whoever goes out in the path of Allaah for da'wah then Allaah will assist them with "inspirations/revelations" and they also believe that having knowledge is not a condition to do so.

And you know that one who travels outside the Kingdom will find differing madhhaahib and religions/sects with questions which shall be posed to the one giving da'wah.

Is it not your opinion, O Shaykh, regarding the one who travels (outside the Kingdom) in the path of Allaah, that he should be appropriately equipped so that he can face the people, and especially in East Asia where they are actively against the da'wah of Shaykh Muhammed Ibn 'Abdul-Wahhaab? I request an answer to my question such that benefit can be gained.

Response: Going out in the path of Allaah is not the sort of going out which is implied today. Going out in the path of Allaah (really means) going out for war. As for that which they call going out nowadays, then this is an innovation which is not mentioned on the authority of any of the Pious Predecessors.

And going out calling to Allaah is not specific to any particular day(s) rather one should call to Allaah according to circumstances and abilities, without specifying a group (with which to go out with) nor 40 days or more or less.

And similarly from that which is obligatory upon the caller is to have knowledge. It is not permissible to call to Allaah whilst one is ignorant (lacking knowledge). Allaah (Subhaanahu wa Ta'aala) says:

{Say: This is my way, I invite to Allaah with sure knowledge…}, [Soorah Yoosuf, Aayah 108].

i.e. upon (sound) knowledge, because it is imperative the caller knows what he is calling to from that which is: waajib, mustahab (recommended), muharram (impermissible) and makrooh and also knows what is shirk, sinning, kufr, fisq (open sinning) and knows the (different) levels and the manner in which to forbid and discourage.

And going out whilst one is busy seeking knowledge is not befitting because seeking knowledge is an obligation and is not achieved except by learning/studying and this is from the evil and ignorant ways of the misguided Soofees because any action without knowledge leads to misguidance.

From the book: Thalaathu Muhaadiraat fil-'Ilm wad-Da'wah

Taken from http://www.fatwa-online.com

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The prohibition of going out with the Jamaa'ah at-Tableegh

Question: May Allaah treat you well, Oh noble Shaykh, the questioner asks: "Is it permissible to go out for a period of months, or weeks, or days, as is done by the Jamaa'ah at-Tableegh (Tableeghi Jamaa'ah)? Is this Sunnah or Bid`ah? And is it permissible to go out with this Jamaa'ah (group) if the person is learning (studying) Sharee'ah knowledge?

Response: This is not permissible. This is Bid`ah (innovation). This Khurooj (going out), which is for 40 days, or 4 months, or 4 days, or 40 days, or 4 months, this is Bid`ah. And this group is a Soofee Jamaa'ah, and it is confirmed that they are a Soofee Jamaa'ah from the Deobandees (a group of Soofees from India). They go from land to land in order to spread Sufism. It is not permissible for a person of the Sunnah and a person of Tawheed to go out with them. Because if he goes out with them, he is helping them in spreading their Bid`ah, and people will use him as an argument, and they will say, "so-and-so goes out with them." Or they will say, "well, the people all go out with them." Or they say, "well, they're allowed in the country." Therefore, it is obligatory to reject these people. It is obligatory that they be rejected and they should not be given attention (i.e. listened to). This is so that they will return to with their Bid`ah to their own country, and so they do not spread their Bid`ah amongst us. Also, it is not permissible to go out with them to teach them. This is incorrect. Then along with this, they do not accept being taught. They do not accept being taught, because they are people of deceit and people who have a program. They have come in order to teach you, they have not come so that they can learn something from you. They have come to teach you their Soofism and their Madhhab . They have not come to learn from you! If they wanted to learn then they would sit with the scholars ('Ulamaa.) in the masaajid and read the books (of the Pious Predecessors). This is from the errors that it is not permissible to be decieved by. Yes.

Shaykh Saalih ibn Fowzaan

.......... Translated by: Abu Sumayyah Aqeel Walker

Taken from http://www.fatwa-online.com

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Fatwa of the Shaykh Muhammed Naasiruddeen al-Albaanee regarding the Jamaa'ah at-Tableegh Question: What is your opinion concerning the Jamaa'ah at-Tableegh? Is it permissible for a student of knowledge or other than him to go out with them under the guise of inviting to (the path of) Allaah?

Response: The Jamaa'ah at-Tableegh does not uphold the manhaj of the Book of Allaah and the Sunnah of His Messenger (sal-Allaahu `alayhe wa sallam) and that which our Pious Predecessors were upon.

And if the situation was such, then it is not permissible to go out with them because it defies our manhaj in calling to the manhaj of the Pious Predecessors. So in the path of inviting to Allaah, then an 'aalim can go out with them but as for those (ignorant - without knowledge) who go out with them, then it is obligatory upon them to remain in their countries and (study Islaam) seek knowledge in their masaajid until there graduates from amongst them people of knowledge who hold study circles inviting to the path of Allaah.

As long as the situation is like that, it is upon the student of knowledge to invite these people (those from Jamaa'ah at-Tableegh) to study the Book of Allaah and the Sunnah and invite people to it.

And the Jamaa'ah at-Tableegh, with respect to da'wah to the Book and the Sunnah, do not intend by it a starting point, rather they consider that to be a divided call (da'wah)/approach; And because of this, they most resemble the Jamaa'ah of al-Ikhwaan al-Muslimeen.

They say their da'wah is based upon the Book of Allaah and the Sunnah, however this is mere idle talk for certainly they have no 'aqeedah upon which they are united (which unites them) - so you find some are Maatureedee, others are Ash'aree, whilst others are Soofee and even some who have no madhhab (affiliation to any particular ideology).

This is because their da'wah is built upon amassing (the people), then gathering together and culturising/instructing them, and in reality they do not really have any culture. More than half a century has passed and there has not appeared from amongst them a scholar.

As for us, then we say instruct them, then gather together, such that the gathering together is based upon a foundation in which there is no doubt.

So the da'wah of the Jamaa'ah at-Tableegh is that of the Soofiyyah, they call to good manners, as for correcting the differing 'aqeedah of the group, then they do not exert themselves one iota. This is because they believe this will cause differences (and splitting apart).

It came to pass that a brother, Sa'd al-Husayn had much correspondence with the leader of the Jamaa'ah at-Tableegh in India or Pakistan and it became clear from that they acknowledge (belief in) intercession and seeking help (from other than Allaah) and many other such things. And they require their people (members) to make bay'ah (oath of allegiance) based upon four issues: amongst them the Naqshbandiyyah methodology. So it is upon every tableeghee (one who ascribes to the Jamaa'ah at-Tableegh) to make bay'ah of these fundamentals (issues).

A questioner may ask: Indeed this group has corrected its faults (returned to Allaah) as a result of the efforts of many individuals and quite possibly many non-Muslims have accepted Islaam at their hands. Is this not sufficient (proof) for the permissibilty of going out with them and participating in that which they call to?

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So we say: Indeed we know these words and hear them a lot and know them to emanate from the Soofiyyah! For example, there is a Shaykh whose 'aqeedah is incorrect and does not know anything about the Sunnah. Instead they deceitfully take from the wealth of the people, so together with this, many open sinners seek forgiveness from them!

So every group which invites to good, then it is imperative they should be in adherence (to the Qur.aan and the Sunnah), and (this) our approach is pure, so what are they (others) calling to?

Are they calling to adherence to the Book of Allaah and the Sunnah of the Messenger (sal-Allaahu `alayhe wa sallam) and the ;aqeedah of the Pious Predecessors, abandoning blind following of the madhhabs to such an extent that they adhere to the Sunnah over and above their madhhab!? So the Jamaa'ah at-Tableegh do not have a knowledge-based (manhaj), rather, their manhaj is according to the place where they are to be found, so they change their "colours" to suit themselves.

al-Fataawa al-Imaaraatiyyah of al-Albaanee

Taken from http://www.fatwa-online.com

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Shaykh al-Albaanee's advice to the Jamaa'ah at-Tableegh (English translation of a lecture given by the Shaykh)

"All praise is for Allaah, and prayers and salutations upon the Prophet Muhammad (sal-Allaahu `alayhe wa sallam)"

Question: Where do the Jamaa'ah at-Tableegh go wrong? What is the remedy for their situation?

Response: The remedy is Knowledge, as we have always advised them. Instead of going out for this "khurooj", which has no basis in the Sunnah, whereas they make it a Sunnah to be followed. Rather they should sit in the masaajid and learn the hadeeth and fiqh and the manner of reading the Qur.aan correctly as it was sent down - [since many of them who speak, and this is a wicked practice which they have established for the people (in that) they encourage them to speak -] and then (they) are not able to correctly read the aayah, not to mention the ahaadeeth of the Messenger, (sal-Allaahu `alayhe wa sallam) - [since he explains the aayah in a way that causes him to fall under the saying that occurs in the knowledge of the Sciences of hadeeth ('Ilm Usoolil-hadeeth): "That the student must learn the "Arabic language so that when he reads a hadeeth he does not introduce mistakes into it, but reads it as the Messenger, (sal-Allaahu `alayhe wa sallam), said it"] - and if not then he falls under the saying of the Messenger, (sal-Allaahu `alayhe wa sallam), "He who reports me that which I did not say, then let him take his place in the Fire"

Even when the Book is in front of him and he reads from it - [then he even cannot read it properly even though the Book is fully vowel pointed] - but even so those whom we hear in many of the masaajid cannot read the hadeeth of the Messenger, (sal-Allaahu `alayhe wa sallam), properly, - not to mention the being able to explain them correctly, and not to mention explaining the rulings contained therein - whilst those sitting and listening are in dire need of this fiqh taken from the Sunnah.

Therefore the cure for those people is for them to return to the circles of knowledge in the masaajid and find a scholar who has knowledge of the different readings (Qiraa'aat), knowledge of Tajweed, knowledge of fiqh, knowledge of hadeeth and knowledge of Tafseer. - so that they can learn. Then, after that if any of them becomes able to call the people - then he has to call the people. However, they call themselves, "Jamaa'ah ad-Da'wah" and the "da'wah" is the call to Islaam, 'the group of spreading the religion', but this religion of Islaam has to be understood by the caller so that he may able to spread it correctly and properly - and if not then - ((the one who does not have something cannot give it)) and this is a well known truth.

Therefore we advise them, since in many of them we find sincerity of purpose, and that they are active in da'wah, however, what was said of old of them was true, as follows: "Sa'd brought them in - leading them: That is not how you bring in camels, O Sa'd!)): ((That is not how you give da'wah to Islaam O Jamaa'ah)) da'wah to Islaam requires scholars who are ab``le - especially if they go out from their lands to the lands of Kufr and misguidance, such as Europe and America - as over there problems and doubts come to them which you would not even think about in the Muslim lands - so where will they find the answer to them - he who does not have something cannot give it.

I believe that they - Jamaa'ah at-Tableegh, if they really do wish to spread the religion of Islaam - then it is not enough that they are students, rather they must be scholars and mujtahids - taking Islaamic rulings from the Book and the Sunnah. Why? Because they go to a land where the habits, customs, usages, and problems are different to ours - so where will they get the answers from? They have no answer - rather one of them may mistakenly think that he has some knowledge - and therefore give Fatwa's - just as the Companions gave Fatwas to the injured man and killed him - they gave Fatwa without knowledge and so erred and led into error, just as the Messenger, (sal-Allaahu `alayhe wa sallam), said in the hadeeth recorded by al-Bukhaaree and

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Muslim, "verily Allaah does not take away the knowledge by removing it from the hearts of the scholars, but He takes the knowledge away by taking away the scholars - until there does not remain any scholars, so the people take ignorant ones as their leaders - and they are asked and give judgment without knowledge." This is exactly what is happening these days - that many people give fatwas without knowledge and therefore go astray and lead others astray - therefore for those who wish to give da'wah - it is not enough that they are students, rather they must be scholars - deriving rulings from the Book and Sunnah - and if not, then they are not able to convey the message of Islaam, particularly in those foreign lands.

I end this talk with a point noted by a famous scholar of Andalus - Ibn Rushd al-Maalikee - he gave an example for the mujtahid scholar and the muqallid scholar - a very good example - saying, "The example of the mujtahid and the muqallid is the example of the person who sells leather socks and the one who makes them. So a man comes to the seller of leather socks and asks him for a particular size [and maybe he wants an unusual size, small but wide] and he doesn't find this size amongst his stock - so he has to go to the maker of the leather socks and say I want a leather sock of such and such a size - and he makes it. This is the example of the mujtahid and the other one, the muqallid (blind follower)."

So where will they find answers required in that land? Therefore we advise them strongly - since they have sincerity and feeling for Islaam, and desire to spread it amongst the people - to seek knowledge. There is no other way than that; after that, perhaps, Allaah will grant them that knowledge and open the door of true da'wah to them, and if not, then, the one who does not possess something cannot simply give it to others.

Our way, is that "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)", and this is the text agreed upon by all Jamaa'ahs amongst Muslims throughout the world. No one says, "The best of guidance is the guidance of Abu Haneefah, or Maalik, or ash-Shaafi'ee, or Ahmad", and yet, all of them hold that they are people of knowledge and excellence and that their purpose is to follow the Messenger, (sal-Allaahu `alayhe wa sallam), and his way.

Hence, all Muslims, irrespective of group or sect, agree upon this basic principle that "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)". Despite this agreement there is still some difference with regard to how that is put into practice and in making this Prophetic truth a fact upon the face of this earth. It is here that they differ, and we have just discussed about what is knowledge, which is "what is commanded by Allaah and His Messenger (sal-Allaahu `alayhe wa sallam)". There is also no disagreement about this fact. However, in practice today you hardly ever hear a scholar answer a question by saying, "Allaah Ta'aala says…." Or "The Prophet (sal-Allaahu `alayhe wa sallam) said...". Instead they say "so and so says…", and that is NOT knowledge. So what is important for the Muslims today is that they come together upon the principles - and these are agreed amongst them - and stick to them and not leave them on one side and we say, "The best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)".

Then we also see, after that, that one person prays in a certain manner and another in a different way and another and so on…, and likewise in wudoo., fasting, Hajj etc. etc. Why? What is the reason? The only reason is that they have NOT followed the simple basic principle of "the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam)" Why is this so? Because making this principle a reality in our religious life requires knowledge of what Allaah and His Messenger, (sal-Allaahu `alayhe wa sallam), says. In particular what is authentically reported from the Messenger (sal-Allaahu `alayhe wa sallam) and keeping away from that which is NOT authentic from him (sal-Allaahu `alayhe wa sallam) - so where is this way, its method and application today?

Then we return to the question and say, ((All of the Jamaa'ahs amongst the Muslims say (( the best of guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam))), but the

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Jamaa'ah at-Tableegh and others - we do not particularise them alone since the problem is general - has their 'aqeedah become one - and they have been in existence for many years.

So has the 'aqeedah of its members become a single 'aqeedah? Has their 'ibaadah (worship) become one? Etc. In my opinion the answer is "NO", since you will find amongst them, the Hanafee, the Shaafi'ee, the Maalikee, and the Hanbalee, just as you would find outside the Jamaa'ah, and so on in this way there is no difference between them and the other Jamaa'ahs. Likewise within Jamaa'ah at-Tableegh you will find people who lean towards the Book and the Sunnah as we have just explained. However, you do not find amongst them scholars who guide these (people) to the Book and the Sunnah. Instead, they rely upon any scholar who will explain to them what is in the Book and the Sunnah since they believe that it is the Qur.aan and the Sunnah that are to be acted upon. As for the great majority of them, they are not like that. The reason is that not all of them have that belief which would unite them if they possessed it. Therefore, you see them do many things at variance with the Sunnah. Eg; (this thing) which they alone do and have particulate themselves with, from amongst all of the various different Jamaa'ahs.

This is what they call "khurooj" - going out in the way of Allaah - meaning going out with the Jamaa'ah to various towns, cities, lands and even non-Muslim countries. So we always remind them that going out in the way of Allaah is a good thing since the Messenger (sal-Allaahu `alayhe wa sallam) said "He who takes a path seeking knowledge. Allaah makes it easy for him a path to Paradise". However, if they believe, along with us, that the best guidance is the guidance of Muhammad (sal-Allaahu `alayhe wa sallam), then (we ask), "had he (sal-Allaahu `alayhe wa sallam) and his noble companions used to go out in tens in that way to give da'wah of Islaam?" ((INTERRUPTION)) And the people in the time of the Messenger (sal-Allaahu `alayhe wa sallam) were in greater need of knowledge since they were surrounded by the unbelievers. So he, (sal-Allaahu `alayhe wa sallam), would send a knowledgeable one and not send ten or twenty along with him who did not know anything. Rather they would learn from the people of knowledge in their own lands.

So I am sure you all know that he, (sal-Allaahu `alayhe wa sallam), sent Mu'aadh Ibn Jabal (radhi-yallaahu 'anhu), alone, Abu Mousa (radhi-yallaahu 'anhu) alone, and likewise 'Alee (radhi-yallaahu 'anhu), Abu 'Ubaydah (radhi-yallaahu 'anhu) and Dihyah (radhi-yallaahu 'anhu) etc. etc. all singly. We do not find at any time in his blessed life that he, (sal-Allaahu `alayhe wa sallam), sent along with a scholar, people who were not scholars - to Yemen. What was in Yemen but Shirk and Kufr, and consider, there was need in the time of the Messenger, (sal-Allaahu `alayhe wa sallam).

Therefore we say that the foundation of da'wah is Knowledge - Knowledge of the Book and the Sunnah - and I would draw your attention to the fact that despite being around many years they still do not have a single unifying 'aqeedah nor a single unifying worship, nor commonality in their prayers. So what is it you will convey to the people while you have not yet conveyed it to your ownselves? Begin with your ownselves first, then those around you. What will the Jamaa'ah at-Tableegh convey if they themselves have not still agreed in 'aqeedah? As far as I know, Jamaa'ah at-Tableegh does not give any importance to the affairs of 'aqeedah. Indeed, many of them state openly that, "we do not go into the affairs of 'aqeedah since they cause differences amongst the Muslims", nor do they take care to correct their worship and Prayers and make that in accordance with the Sunnah. So he who does not possess something cannot give it to another.

They call to Islaam. What is Islaam? Prayer!, Fasting!, Zakaah! Etc. If a questioner comes and asks, "How did the Messenger of Allaah, (sal-Allaahu `alayhe wa sallam), perform Salaah?" to one of their callers (Da'ee), not just one of their common followers, then he cannot answer. Why? Because from the beginning, from their first principles, they are NOT taught to, first of all, make sure that they are upon following the Book of Allaah and the Sunnah of the Messenger, (sal-Allaahu `alayhe wa sallam), of Allaah. Either he will be restricted to a particular madhhab or

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following a particular Soofee order - about which some Soofee's speak openly and say, "The number of ways to Allaah are like the number of created beings". So, perhaps, this Shaykh belongs to one of those Soofee orders about which the scholars are agreed that nothing of them ever existed in the first three generations after the Messenger, (sal-Allaahu `alayhe wa sallam), whose excellence was testified to and Allaah Himself says:

{Verily, this is My Way, leading Straight: follow it: follow not (other) paths: they will scatter you about from His (great) Path}, [Soorah al-An'aam, Aayah 153].

And so if the head of the callers who established the Jamaa'ah at-Tableegh; he himself follows a particular madhhab, blindly - Hanafee or Shafi'ee or any other; And he himself follows one of these Soofee orders - then what is this Islaam that they call to? Prayer only? We often hear and know that many people who had not used to pray have started to pray - we do not deny that. We know many extreme Soofee's in all the lands of Islaam, and particularly Syria, where they have lived for many years - Shaykhs of the Soofee's who devour the people's wealth and live upon the hunger of their followers - and yet people who were formerly drunkards become their followers and begin to pray. But is that what is wanted? That a person becomes like the example mentioned by the Messenger, (sal-Allaahu `alayhe wa sallam), "The example of the scholar who does NOT act on his Knowledge is that of a lamp which gives light to the people and burns itself away." That is not what is wanted. What is wanted is that the Muslim gives da'wah having a certain Knowledge of his religion - and where does he get that knowledge from? As we have said: Either he himself becomes a scholar by studying the Book and the Sunnah or he takes the Book and the Sunnah from one who is a scholar of that. We do not find that amongst the followers of Jamaa'at - Ut-Tableegh - and for all these years - and likewise for the Ikhwanul Muslimeen - and they have not come together in their thinking - so within the Ikhwan you find those who adhere to the way of the Pious Predecessors, the Soofee, the follower of a madhhab, and in some lands even the Shee'ah - we know that from their long history - what Islaam is it that they call to?

And know after mentioning their shortcomings - I advise them - that instead of going out for this "Khurooj" which was, firstly, not found in the time of the Prophet, (sal-Allaahu `alayhe wa sallam), and secondly, that it is organized in a way that has no basis in Islaam - three days, four days etc. - Instead of that "Khurooj", which did not exist in the first and best period of Islaam, sit in the masaajid and study the Book of Allaah, either by yourselves if you are from the former group and if not, then, by asking the people of Knowledge if you do not know.

And we often hear them begin their lesson with the saying: "Our success lies in following the Sunnah". Fine, but if you ask, "What is the Sunnah in the Prayer that you have just performed?". He doesn't know. The Imaam sits after the prayer, opens "Riyaadh as-Saaliheen" - and what a good book it is - he reads two or three ahaadeeth and does not explain them or make their meaning clear - reading only the text. Then the people go away not knowing anything. Why? Because the Shaykh didn't explain. Why? Because he doesn't have something, hence he cannot give it.

So, instead of wasting time reading ahaadeeth which they do not understand - let one or two of them out of the thousands seek knowledge - tafseer, hadeeth, language etc. Then, let them call the people to Islaam upon clear guidance. The Jamaa'ah at-Tableegh in this form, what do they call to? To Islaam, fine. Then what is the 'aqeedah that a Muslim has to have? Is it the Ash'aree 'aqeedah, the Maatureedee 'aqeedah or the 'aqeedah of Ahlul hadeeth? Each is upon that which he found his father, mother, grandfather - or from al-Azhar or the latest Islaamic University etc. Otherwise his mind is completely empty, neither having this nor that - what is the reason?

Firstly, it is not part of their system that they teach their Jamaa'ah the 'aqeedah.

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Secondly, it is not part of their program to teach the people what is Sunnah and what is Bid'ah - and the Arab Muslim poet of old said: "I learnt what was bad not for its own sake but to avoid it: and he who does not know bad from good falls into it." And this poetic wisdom is taken from the hadeeth of Hudhayfah Ibn al-Yamaanee (radhi-yallaahu 'anhu) who said about himself: "The people used to ask Allaah's Messenger, (sal-Allaahu `alayhe wa sallam), about the good. And I used to ask about the bad fearing it would come to me…"

And as the poet said: "Sa'd brought in [the camels], leading them: O Sa'd - that is not how you bring camels in."

If you call to Islaam - you have to know what it is, beginning with Eemaan and perhaps the brothers will recall the hadeeth: "That a man came to the Prophet (sal-Allaahu `alayhe wa sallam) with very white clothes and black hair... [the hadeeth of Jibreel concerning Islaam, Eemaan and Ihsaan…]…"

Eemaan in Allaah - I have never heard any of our brothers explain the word "Eemaan in Allaah" - of which it is possible to write volumes about, and it is sufficient for us that Shaykh al-Islaam Ibn Taymiyyah wrote a whole book called "Kitaabul-Eemaan" - and the muhaddithoon (scholars of hadeeth) of old wrote such books such as Ibn Abee Shaybah and Abu 'Ubayd al-Qaasim as-Sallaam - all of them writing books on Eemaan.

What is "Eemaan in Allaah? The Muslims believe in Allaah, the Christians believe in Allaah, the Jews believe in Allaah, everyone but the atheists believe in Allaah. But each one's belief in Allaah is different from the other. So what is that Eemaan (in Allaah) which is the first condition of Eemaan? This topic is never studied. This Eemaan contains the belief in the Oneness of Allaah's self; it contains the Oneness of Allaah's worship - that He alone is worshipped; it contains Allaah's Uniqueness in his Attributes.

Jamaa'ah at-Tableegh do not speak about these at all - so then, what O Brother is this Islaam that you call people to? And where are you with regard to his (sal-Allaahu `alayhe wa sallam) sayings:

((Pray as you see me praying)) and ((Take your rites of Hajj from me for I do not know - perhaps I will not meet you after this year)).

Then, our advice is that some - not all thousands or millions of them - but tens or thousands of them should obtain knowledge of the religion who then can guide them to the following of Allaah's Book and the ahaadeeth of Allaah's messenger, (sal-Allaahu `alayhe wa sallam).

As for the going out - then no one should go out except for the scholar - as shown in the guidance of Allaah's Messenger, (sal-Allaahu `alayhe wa sallam). As for spreading the religion - then each person passes on what he knows - but that is not to be in ordered form that people from Amman leave their families and children and go to Europe and America. Let them remain at home and learn Allaah's religion as did the Companions of the Prophet, (sal-Allaahu `alayhe wa sallam). We again repeat, :The best of guidance is the guidance of Muhammad, (sal-Allaahu `alayhe wa sallam)."

Where are those who best understand this rule? Without a doubt they were the Companions of the Prophet, (sal-Allaahu `alayhe wa sallam), then those who came after them, then those who came even after them. Fourteen centuries have passed and whatever we might say about changing times or methods etc. - we are now in the 1400's and never in these 1400 years did a group of scholars go out in hundreds in this way, travelling through the lands to give da'wah. Why did they not do that? Therefore the scholars say, "And every good is in the following of those who came before, and every evil lies in the innovations of the latter people."

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No one will argue about giving da'wah since Allaah Ta'aala says:

{Let there arise out of you a group of people…}, [Soorah Aal-'Imraan, Aayah 104], but the problem lies in the method of da'wah and the way it is given, and what is introduced into that which had not been used to be in the time of the Prophet, (sal-Allaahu `alayhe wa sallam), and that one having knowledge goes out - why does he go out? To learn! Brother, stay in your homes, the masjid is next door, sit there and learn from the scholars.

<INTERRUPTION> from someone in the audience asking what is wrong with going out to the masaajid.

O beloved Brother, may Allaah be Pleased with you - this is NOT the point of discussion - do not enter us into issues which are not related to where the problem lies…, I say there is no problem - but the ones nearer to you have more right, your family, your neighbors etc. then to whom will you call? Have you taught your family the correct 'aqeedah? And taught them how the Prophet, (sal-Allaahu `alayhe wa sallam), used to pray? Jamaa'ah at-Tableegh do NOT learn or teach how the Prophet, (sal-Allaahu `alayhe wa sallam), used to pray and make Hajj etc. So as a member of Jamaa'ah at-Tableegh have you taught that which is obligatory to your family whom you live with? They are the closest of people to you. So you leave them alone and go to another town and say to me "what is wrong?" - I say there is nothing wrong, but start with yourselves, then those closest to you. Do not leave your land - going here and there - he who does not have something cannot give it.

We in ash-Shaam (Syria), have an example which they mention - they say: "That there was a Kurdish man, zealous for Islaam, but knowing very little about it - he met a Jew on the road one day and said to him ((become a Muslim or I will kill you)), so he replied; ((I will become a Muslim - what do I say?)) He said: ((By Allaah, I don't know!))"

What benefit is this type of enthusiasm - he doesn't even know what to say to the Jew about Islaam. So we say, - that before this enthusiasm - sit and learn what Islaam is - then spread it amongst the people in the best way. And this is enough of a mention of the short-comings of Jamaa'ah at-Tableegh. And we do not wish to go further into the details since that requires research of their history - and what is correct and what is not - but that which is very clear. Is that this "Khurooj" in groups who hardly know anything about Islaam?

<INTERRUPTION: This accusation you make..., that you say that they don't pray in the way the Prophet, (sal-Allaahu `alayhe wa sallam)>

Brother, it is not an accusation - It is something we see. <Continuation of INTERRUPTION>

Then as I have said to you - if we do find someone amongst Jamaa'ah at-Tableegh praying according to the Sunnah, then this Sunnah has not come from them but from outside. So, in this case you are like the person mentioned in the Quran:

{And one of her household saw (this) and bore witness, (thus)…}, [Soorah Yoosuf, Aayah 26].

Al-Hamdu-Lillaah, and you pray according to the book, Sifatus-Salaatin-Nabee (sal-Allaahu `alayhe wa sallam), - why don't you pray according to a book produced by Jamaa'ah at-Tableegh? Because they haven't produced any such book. Then - we return to what is most important - to 'aqeedah - so do you say that we accuse them of not giving importance to 'aqeedah? Well, they themselves clearly state that - they do not call to 'aqeedah, nor to the Book and the Sunnah - everyone remains upon his madhhab…

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I say, as long as the Jamaa'ah at-Tableegh want to spread Islaam and have this enthusiasm - then the Sunnah must come from them - not have to be taken from other Jamaa'aha. I know them from Syria and from sitting with them, and I know them here….. so I am not ignorant of them, so that you say that I accuse them. Rather you accuse us of accusing them - but I speak based on knowledge…

So, in brief, with regard to the Jamaa'ah at-Tableegh - we are thankful for their enthusiasm but not for the way in which they show it. This enthusiasm has to have knowledge attached to it - and knowledge as has preceded is "what Allaah and His Messenger, (sal-Allaahu `alayhe wa sallam), say". This hadeeth is authentic. Is there any scholar amongst them who is able to say that this hadeeth is weak so that he can be upon clear guidance in his religion? They do not have such a one to this day. Why? Because their way is at variance with the correct way:

{Verily, this is My Way, leading Straight: follow it: follow not (other) paths}, [Soorah al-An'aam, Aayah 153].

.......... Translated by: Maaz Qureshi

Taken from http://www.fatwa-online.com

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“...I have come to this land to seek knowledge" Concerning the Muhaddith, the Shaykh - Hammaad ibn Muhammad al-Ansaaree (rahima-hullaah), it has been narrated by his son 'Abdul-Awwal:

"My father said:

"I entered al-Masjid an-Nabawee and saw a man speaking to a group of people in a foreign language. So one of them approached me and said to me:

"Do you know who we are?"

I said:

"I don't know".

So he said:

"We are (from) the Jamaa'ah at-Tableegh, and we have six principles" - so I wrote them down.

And he said:

'"I would like you to come out (khurooj) with us".

So I said to him:

"What will I do?"

And he said:

"Do what we do"

So I said to him:

"I have not come (here) to leave, (rather), I have come to this land to seek knowledge".

So when I went to Makkah I found out alot about them, and that being by way of the (Madrasah) as-Sowlatiyyah, since it belongs to them. And their going out (khurooj) - there is no good in any of it - since they do not teach the people anything."

al-Majmoo' fee Tarjamatil-Muhaddith Shaykh Hammaad ibn Muhammad al-Ansaaree wa Seeratihi wa Aqwaalihi - Volume 1, Quote No.50, Page 394

Taken from http://www.fatwa-online.com

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Appendix B: Q&A

Question : What is the ruling on the 40 days and 4 months to the different part of world to call muslim brothers towards duties of islam.

Answer : Praise be to Allaah.

“Jamaa’at al-Tableegh” is one of the groups that are working for Islam. Their efforts in calling people to Allaah (da’wah) cannot be denied. But like many other groups they make some mistakes, and some points should be noted concerning them. These points may be summed up as follows, noting that these mistakes may vary within this group, depending on the environment and society in which they find themselves. In societies in which knowledge and scholars are prevalent and the madhhab of Ahl al-Sunnah wa’l-Jamaa’ah is widespread, the mistakes are much less; in other societies these mistakes may be greater. Some of their mistakes are: 1 – Not adopting the ‘aqeedah of Ahl al-Sunnah wa'l-Jamaa'ah. This is clearly seen from the variations in the ‘aqeedah of some of their members and even of some of their leaders. 2 – Their not paying attention to shar’i knowledge. 3 – Their misinterpretation of some Qur’aanic verses in a manner that was not intended by Allaah. For example they interpret the verses on jihad as referring to “going out for da’wah”. The verses which mentioned the word khurooj (going out) etc. are interpreted by them as meaning going out for da’wah. 4 – They make their system of going out for da’wah an act of worship. So they started to misquote the Qur’aan to support their system which specifies certain numbers of days and months. This system, which they think is based on evidence from Qur’aan, is widespread among them in all countries and environments. 5 – They do some things that go against sharee’ah, such as appointing one of them to make du’aa’ for them whilst the group goes out for da’wah, and they think that their success or failure depends on whether or not this man was sincere and his du’aa’ accepted. 6 – Da’eef (weak) and mawdoo’ (fabricated) ahaadeeth are widespread among them, and this is not befitting for those who aim to call people to Allaah. 7 – They do not speak of munkaraat (evil things), thinking that enjoining what is good is sufficient. Hence we find that they do not speak about evils that are widespread among the people, even though the slogan of this ummah – which they continually repeat – is: “Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful” [Aal ‘Imraan 3:104 – interpretation of the meaning]

The successful are those who enjoin what is good and forbid what is evil, not just those who do only one of the two.

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8 – Some of them fall into self-admiration and arrogance, which leads them to look down on others, and even to look down on the scholars and describe them as inactive and sleeping, or to show off. So you find them talking about how they went out and travelled, and they saw such and such, which leads to unfavourable results, as we have mentioned. 9 – They regard going out for da’wah as better than many acts of worship such as jihad and seeking knowledge, even though those things are obligatory duties, or may be obligatory for some people but not others. 10 – Some of them audaciously issue fatwas, and discuss tafseer and hadeeth. That is because they allow each one of them to address the people and explain to them. This leads to them speak audaciously on matters of sharee’ah. So the inevitably speak of the meaning of a ruling, hadeeth or verse when they have not read anything about it, or listened to any of the scholars. And some of them are new Muslims or have only recently come back to Islam. 11- Some of them are negligent with regard to the rights of their children and wives. We have discussed the seriousness of this matter in the answer to question no. 3043. Hence the scholars do not allow people to go out with them, except for those who want to help them and correct the mistakes that they have fallen into. We should not keep the people away from them altogether, rather we must try to correct their mistakes and advise them so that their efforts will continue and they will be correct according to the Qur’aan and Sunnah. There follow the fatwas of some of the scholars concerning Jamaa’at al-Tableegh: 1 – Shaykh ‘Abd al-‘Azeez ibn Baaz said: Jamaa’at al-Tableegh do not have proper understanding of the issues of ‘aqeedah, so it is not permissible to go out with them, except for one who has knowledge and understanding of the correct ‘aqeedah of Ahl al-Sunnah wa'l-Jamaa'ah, so that he can guide them and advise them, and cooperate with them in doing good, because they are very active, but they need more knowledge and someone who can guide them of those who have knowledge of Tawheed and the Sunnah. May Allaah bless us all with proper understanding of Islam and make us steadfast in adhering to it. Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/331 2 – Shaykh Saalih al-Fawzaan said:

Going out for the sake of Allaah does not refer to the kind of going out that they mean nowadays. Going out for the sake of Allaah means going out to fight. What they call going out nowadays is a bid’ah (innovation) that was not narrated from the salaf.

Going out to call people to Allaah cannot be limited to a certain number of days, rather one should call people to Allaah according to one's abilities, without limiting that to a group or to forty days or more or less than that. Similarly the daa’iyah must have knowledge. It is not permissible for a person to call people to Allaah when he is ignorant. Allaah says (interpretation of the meaning): “Say (O Muhammad): This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge” [Yoosuf 12:108]

i.e., with knowledge, because the caller must know that to which he calls people, what is obligatory, mustahabb, haraam and makrooh. He has to know what shirk, sin, kufr, immorality and disobedience are; he has to know the degrees of denouncing evil and how to do it.

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The kind of going out that distracts people from seeking knowledge is wrong, because seeking knowledge is an obligation, and it can only be achieved by learning, not by inspiration. This is one of the misguided Sufi myths, because action without knowledge is misguidance, and hoping to acquire knowledge without learning is an illusion.

From Thalaath Mihaadaraat fi’l-‘Ilm wa’l-Da’wah. And Allaah knows best.

Islam Q&A (www.islam-qa.com)

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Question : Is it permissible to mix with the Tableeghi Jama’at in order to learn from them and do dhikr only?.

Answer : Praise be to Allaah.

The Tableeghi Jama’at (Jamaa’at al-Tableegh) is one of the da’wah groups that is striving to spread Islam and call people to it. It has played a good role in calling sinners and those who have deviated by spending time and money, and putting up with the difficulties of travelling etc. But looking at some of the mistaken ideas and objectionable beliefs that have been quoted from some of the shaykhs of this group, some of the scholars have ruled that no one should go out with them except seekers of knowledge [taalib al-‘ilm] who should go with the aim of teaching and guiding them. Shaykh Ibn Baaz (may Allaah have mercy on him) was asked the following question: I went out with the Tableeghi Jamaa’at to India and Pakistan. We used to gather and pray in mosques in which there are graves, and I heard that prayers offered in mosques in which there are graves are invalid. What is your opinion on my prayers, and should I repeat them? What is the ruling on going out with them to these places? He replied: The Tableeghi Jama’ah does not have a clear idea on matters of ‘aqeedah, so it is not permissible for anyone to go out with them apart from the one who has knowledge and understanding of the correct ‘aqeedah followed by Ahl al-Sunnah wa’l-Jamaa’ah, so that he can teach them, advise them and cooperate with them for good purposes, because they are very active, but they need more knowledge and they need scholars who know about Tawheed and the Sunnah to teach them. May Allaah help us all to understand His religion properly and adhere to it steadfastly… Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/331 If the members of this group with whom you are in contact follow sound ‘aqeedah and have knowledge, then there is nothing wrong with your cooperating with them and attending their gatherings. Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: We are living in the desert. Some of us have settled here and some are working to earn a halaal income. A group from the Tableeghi Jama’at came to us, some of whom we know personally and are sure that their intentions are sincere, but they are not scholars; and some of them are scholars who call us to go out to the villages around us, and say that we should spend so many days or weeks or months doing that. We have not seen anything wrong with the dhikr circles that they hold. Is it permissible to listen to them or to go out with them to the neighbouring villages or outside the Kingdom (Saudi Arabia)? He replied: If the people mentioned are known to have sound ‘aqeedah and knowledge and to be virtuous and good people, then there is nothing wrong with cooperating with them in calling people to Allaah and teaching and advising them, because Allaah says (interpretation of the meaning): “Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)” [al-Maa'idah 5:2]

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And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever guides others to do something good, he will have a reward like that of the one who does it.”

May Allaah guide us all. Majmoo’ Fataawa al-Shaykh, 9/307 And Allaah knows best. Islam Q&A (www.islam-qa.com)

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Appendix C: Some Notes on Taqleed

I am mentioning this point because even though almost all of the members of the Tableeghi Jamaat seemingly testify that all the Imaams are correct, they never hesitate in claiming that Imaam Abu Hanifa is “Imaam-e-Azam” (The greatest Imaam) since they claim that no one has a better understanding of Islam than him. Coming from them, this claim seems ridiculous. Many of the brothers who I met from the Tableeghi Jamaat thought that the Imaams were Noble Companions of the Prophet . They don’t even know why the madhaaib are followed and about any books that the four Imaams have authored and their methodology in understanding and preaching the religion of Islam. My condition was pretty much the same to the extent that I looked down on those who adhered to any madhab apart from the Hanafi madhab before I came to learn about the methodology of the Imaams and their reasonings.

The partisanship to Imaam Abu Hanifa’s madhab is so rampant in the Indian

subcontinent today that there have been instances when a person happened to do the “rafa yadain” (raising the hands) for instances in the prayer apart from the opening takbir or said “Ameen” loudly (both of which are contrary to the Hanafi madhab but are to be found in numerous authentic ahadeeth), the people diverted their attention from the prayer and beat him up. In “The Muslim Book of Prayer” by Shaykh Muhammad Mahmud Al-Sawwaf, the Shaykh writes the following in one of the footnotes of the book:

“It is preferable that the worshipper raises his hands on four occasions: first, when saying the opening “Allah is Great”, second when bowing, third when he stands upright, fourth when he stands up for the third raka’a.

-Al-Bayhaqi, relating from Al-Hakim says: “We know of no traditional law on which there was more agreement between the four caliphs, the ten who were promised paradise and the companions who came after him as to its having emanated from the Prophet.”” The Muslims of the Indian subcontinent go as far to say that this raising of the hands was a “temporary Sunnah” i.e. it was practiced because after the Conquest of Makkah, Islam had not permeated the hearts of the newly-reverted-to-Islam Makkans and they would bring idols in their sleeves during the prayer. So the Prophet raised his hands during the prayer and when they followed suit, the idols fell out from their sleeves and broke to pieces. May Allah protect us from attributing such lies to Allah’s Messenger !!! The Tableeghi Jamaat has propogated such fallacies instead of eliminating them as the purpose of dawah requires.

In the Name of Allah, the Most Gracious, the Most Merciful

The majority of Muslims know that these 4 imaams exist. But the real status of these mujtahid imaams is often misunderstood by Muslims today. I was shocked to find that numerous Muslim brothers and sisters thought that these imaams were companions of the Noble Prophet (saws)! This is probably due to lack of good religious education and/or control of the religious system in the countries of the Indian subcontinent by individuals who subscribe to taqleed (blind following of the imaams). Taqleed is viewed as strictly following a strict of rules which were recommended by these 4 imaams as being actions of the Prophet (saws). Many of the so-called scholars of today propogate the belief that following a maddhab (school of thought) of a particular imaam is

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obligatory to the extent that observing the ruling that is part of a maddhab other than that one is following constitutes kufr. This section aims at dispelling these fallacies.

We live in an age where magnificent ahadeeth collections such as the Sahihs of Bukhari and Muslim are widely published in every language. The entire Ummah and its scholars agree on the complete authenticity of these books. The various Sunans have also been purged of inauthentic ahadeeth by great muhadditheen such as Shaykh al-Albani. We must realise that the rulings of these imaams were based upon ahadeeth that they considered authentic or in the case where a ruling was needed and no ahadeeth were found by a particualr imaam regarding that issue, ijtihaad or qiyaas was used to formulate a ruling. But if a hadeeth regarding the issue was later found by the imaam or his students in the future, the ruling was immediately abrogated in favour of the authentic hadeeth. Furthermore, Shaykh Abdul Majeed Ali Hasan of Ajman, U.A.E. quotes in his khutbah "History of the 4 imams" that "upto the death of Imam Maalik, no one followed a madhab."1 So we must understand that following a madhab in favour of following the authentic Sunnah is an innovation and must be abandoned. As for those who keep ranting about ikhtilaaf (disagreement), I must quote Shaykh Meraj Rabbani of Saudi Arabia from his lecture titled “The Tableeghi Jamaat and Other Groups Part 1” that “even though the Sahaaba had disagreements, whenever the disagreement was discussed in the light of the Qur’an and Sunnah, the matter was decided.” So whenever a hadith was found regarding an issue, the matter was decided.

A good example regarding abrogation of an imam's ruling is illustrated by Dr. Bilal Philips in his lecture titled "The Evolution of Fiqh" which was organized by the Islamic Research Foundation in Mumbai. This lecture has also been published in the form of a book with the same title. Brother Bilal recounted that Imaam Abu Hanifa (rahimahullah) ruled that a drink that intoxicated only if consumed in large quantities was permissible to consume in small quantities. Such a drink is called "Khabith" in Arabic and may refer to a drink in the early stages of fermentation. However, his students Abu Yusuf and Muhammad ash-Shaibany (Who are amusingly called the pillars of Hanafi fiqh in various fiqh books authored by Hanafi muqallideen. A good example is the "Hanafi Handbook of Fiqh” published in the Indian subcontinent. I can't seem to recall the author unfortunately) ruled against this ruling by relying on the ahadeeth that declare any drink which intoxicates is unlawful even if it is consumed in small quantities. This hadith can be found in Sunan Abu Dawud Hadith 3673 in which Jabir Ibn Abdullah narrates: The Prophet (peace be upon him) said: If a large amount of anything causes intoxication, a small amount of it is prohibited.

The above are my viewpoints coupled with some facts that I've gathered from books and lectures. If any brother/sister finds anything wrong with the facts quoted above, please contact me with refuting proof so that I may correct myself Insha Allah. To conclude, I would like to quote the following from Shaykh Naasiruddin al-Albani’s book “The Prophet’s Prayer Described”: 1 “Tahreeq Azaadi e Fiqr aur Shah Waliyullah ki Tajdeedi Masaaee” by Shaikh Ismail Salafi

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SAYINGS OF THE IMAAMS REGARDING FOLLOWING THE SUNNAH AND IGNORING THEIR VIEWS CONTRADICTORY TO IT

It would be beneficial if we gave some of these here, for perhaps this will admonish or remind those who follow the opinion of the Imaams - nay, of those far below the Imaams in rank - blindly1, sticking to their madhhabs or views as if these had descended from the heavens! But Allaah, Mighty and Sublime, says:

"Follow (O men!) the revelation given to you from your Lord, and follow not, as friends and protectors, other than Him. Little is it you remember of admonition."2

1) Abu Haneefah (rahimahullaah) The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:

1. "When a hadeeth is found to be saheeh, then that is my madhhab."3

1 This is the sort of taqleed (blind following ) which Imaam Tahaawi was referring to when he said, "Only someone with party-spirit or a fool blindly follows opinion" - quoted by Ibn 'Aabideen in Rasm al-Mufti (vol. 1, p. 32 from the Compilation of his Essays).

2 al-A'raaf, 7:3

3 Ibn 'Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of Ibn 'Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p. 62) & others. Ibn 'Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows: "When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower's being a Hanafi, for it is authentically reported that Abu Haneefah said, 'When a hadeeth is found to be saheeh, then that is my madhhab', and this has been related by Imaam Ibn 'Abdul Barr from Abu Haneefah and from other imaams."

This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam Shaafi'i has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.

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2. "It is not permitted4 for anyone to accept our views if they do not know from where we got them."5

In one narration, "It is prohibited6 for someone who does not know my evidence to give verdicts7 on the basis of my words."

Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day."

In another narration, "Woe to you, O Ya'qub8! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one

4 Ar.: halaal

5 Ibn 'Abdul Barr in Al-Intiqaa' fi Fadaa'il ath-Thalaathah al- A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al- Mooqi'een (2/309), Ibn 'Aabideen in his Footnotes on Al-Bahr ar-Raa'iq (6/293) and in Rasm al-Mufti (pp. 29,32) & Sha'raani in Al-Meezaan (1/55) with the second narration. The last narration was collected by 'Abbaas ad-Dawri in At-Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf and 'Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Mooqi'een (2/344). The addition to the second narration is referenced by the editor of Eeqaaz (p. 65) to Ibn 'Abdul Barr, Ibn al-Qayyim and others.

If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough to smash blind following of opinion; that is why one of the muqallid shaikhs, when I criticised his giving a verdict using Abu Haneefah's words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah!

6 Ar.: haraam

7 Ar.: fatwaa

8 i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah).

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opinion tomorrow and reject it the day after tomorrow."9

9 This was because the Imaam would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sallallaahu 'alaihi wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raani's words in Al-Meezaan (1/62) are summarised as:

"Our belief, as well as that of every researcher into Imaam Abu Haneefah (radi Allaahu 'anhu), is that, had he lived until the recording of the Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all the analogies he had employed. The amount of qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since the evidences of the Sharee'ah had been scattered with the Successors and their successors, and had not been collected in his lifetime, it was necessary that there be a lot of qiyaas in his Madhhab compared to that of other imaams. The later scholars then made their journeys to find and collect ahaadeeth from the various cities and towns and wrote them down; hence, some ahaadeeth of the Sharee'ah explained others. This is the reason behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other Madhhabs."

Abul-Hasanaat Al-Lucknowi quoted his words in full in An-Naafi' al-Kabeer (p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there.

Since this is the justification for why Abu Haneefah has sometimes unintentionally contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allaah does not burden a soul with more than it can bear - it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the imaams of the Muslims through whom this Deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance: whether he is correct or wrong. Nor is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahaadeeth, for those statements are effectively not part of his Madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between. "Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful." (Al-Hashr 59:10)

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3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu 'alaihi wa sallam), then ignore my saying."10

2) Maalik ibn Anas (rahimahullaah)

As for Imaam Maalik ibn Anas, he said:

1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it."11

2. "Everyone after the Prophet (sallallaahu 'alaihi wa sallam) will have his sayings accepted and rejected - not so the Prophet (sallallaahu 'alaihi wa sallam)."12

10 Al-Fulaani in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."

Sha'raani expanded on that in Al-Meezaan (1/26):

"If it is said: 'What should I do with the ahaadeeth which my Imaam did not use, and which were found to be authentic after his death?' The answer which is fitting for you is: 'That you act on them, for had your Imaam come across them and found them to be authentic, he would have instructed you to act on them, because all the Imaams were captives in the hand of the Sharee'ah.' He who does so will have gathered all the good with both his hands, but he who says, 'I will not act according to a hadeeth unless my Imaam did so', he will miss a great amount of benefit, as is the case with many followers of the Imaams of the Madhhabs. It would be better for them to act on every hadeeth found to be authentic after the Imaam's time, hence implementing the will of the Imaams; for it is our firm belief about the Imaams that had they lived longer and come to know of those ahaadeeth which were found authentic after their time, they would have definitely accepted and acted according to them, ignoring any analogies they may have previously made, and any views they may have previously held."

11 Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), & similarly Al-Fulaani (p. 72)

12 This is well known among the later scholars to be a saying of Maalik. Ibn 'Abdul Haadi declared it saheeh in Irshaad as- Saalik (227/1); Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/91) & Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of Al-Hakam ibn 'Utaibah and Mujaahid; Taqi ad- Deen as-Subki gave it, delighted with its beauty, in al- Fataawaa (1/148) as a saying of Ibn 'Abbaas, and then said: "These words were originally those of Ibn 'Abbaas and Mujaahid, from whom Maalik (radi Allaahu 'anhu) took them, and he became famous for them." It seems that Imaam Ahmad then took this saying from them, as Abu Daawood has said in Masaa'il of Imaam Ahmad (p. 276): "I heard Ahmad say, 'Everyone is accepted and rejected in his opinions, with the exception of the Prophet (sallallaahu 'alaihi wa sallam)'."

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3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said, 'The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said, 'What is that ?' I said, 'Laith ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said, 'I saw the Messenger of Allaah (sallallaahu 'alaihi wa sallam) rubbing between his toes with his little finger.' He said, 'This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes."13

3) Shaafi'i (rahimahullaah)

As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful14, and his followers were the best in sticking to them:

1. "The sunnahs of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has said, and it is my view."15

2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted16 for him to leave it for the saying of anyone else."17

13 From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abi Haatim, pp. 31-2.

14 Ibn Hazm says in Usool al-Ahkaam (6/118):

"Indeed, all the fuqahaa' whose opinions are followed were opposed to taqleed, and they forbade their companions from following their opinion blindly. The sternest among them in this regard was Shaafi'i (rahimahullaah), for he repeatedly emphasised, more than anyone else, following the authentic narrations and accepting whatever the proof dictated; he also made himself innocent of being followed totally, and announced this to those around him. May this benefit him in front of Allaah, and may his reward be of the highest, for he was the cause of great good."

15 Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh Dimashq of Ibn 'Asaakir (15/1/3), I'laam al- Mooqi'een (2/363, 364) & Eeqaaz (p. 100).

16 Ar.: halaal

17 Ibn al-Qayyim (2/361) & Fulaani (p. 68)

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3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), and leave what I have said."

In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying."18

4. "When a hadeeth is found to be saheeh, then that is my madhhab."19

18 Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'i (8/2), Ibn 'Asaakir (15/9/10), Nawawi in Al- Majmoo' (1/63), Ibn al-Qayyim (2/361) & Fulaani (p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aim.

19 Nawawi in Al-Majmoo' (1/63), Sha'raani (1/57), giving its sources as Haakim and Baihaqi, & Fulaani (p. 107). Sha'raani said, "Ibn Hazm said, 'That is, ... found to be saheeh by him or by any other Imaam'." His saying given next confirms this understanding.

Nawawi says: "Our companions acted according to this in the matter of tathweeb (calling to prayer in addition to the adhaan), the conditions on coming out of ihraam due to illness, and other issues well-known in the books of the Madhhab. Among those of our companions who are reported to have passed judgment on the basis of the hadeeth (i.e. rather than the saying of Shaafi'i) are Abu Ya'qoob al-Buweeti and Abu l-Qaasim ad-Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Baihaqi and others employed this approach. Many of our earliest companions, if they faced an issue for which there was a hadeeth, and the madhhab of Shaafi'i was contrary to it, would act according to the hadeeth and give verdicts based on it, saying, 'The madhhab of Shaafi'i is whatever agrees with the hadeeth.' Shaikh Abu 'Amr (Ibn as-Salaah) says, 'Whoever among the Shaafi'is found a hadeeth contradicting his Madhhab, he would consider whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or issue, in which case he would be free to act on the hadeeth; if not, but nevertheless he found it hard to contradict the hadeeth after further analysis, he would not be able to find a convincing justification for opposing the hadeeth. Hence, it would be left for him to act according to the hadeeth if an independent imaam other than Shaafi'i had acted on it, and this would be justification for his leaving the Madhhab of his Imaam in that issue.' What he (Abu 'Amr) has said is correct and established. Allaah knows best."

There is another possibility which Ibn as-Salaah forgot to mention: what would one do if he did not find anyone else who acted according to the hadeeth? This has been answered by Taqi ad-Deen as-Subki in his article, The Meaning of Shaafi'i's saying, "When a hadeeth is found to be saheeh, then that is my madhhab" (p. 102, vol. 3): "For me, the best thing is to follow the hadeeth. A person should imagine himself in front of the Prophet (sallallaahu 'alaihi wa sallam), just having heard it from him: would there be leeway for him to delay acting on it? No, by Allaah ... and everyone bears a responsibility according to his understanding." (continued on next page)

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5. "You20 are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh."21

6. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu 'alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death."22

7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu 'alaihi wa sallam), then know that my intelligence has departed."23

(continued from previous page) The rest of this discussion is given and analysed in I'laam al- Muwaqqi'een (2/302, 370) and in the book of al-Fulaane, (full title:) Eeqaaz Himam ulu l-Absaar, lil-Iqtidaa' bi Sayyid al- Muhaajireen wal-Ansaar, wa Tahdheeruhum 'an al-Ibtidaa' ash- Shaa'i' fi l-Quraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l- Hamiyyah wal-'Asabiyyah bain al-Fuqahaa' al-A'saar (Awakening the Minds of those who have Perception, towards following the Leader of the Emigrants and Helpers, and Warning them against the Innovation Widespread among Contemporary Jurists in the Towns and Cities, of following Madhhabs with Zeal and Party- Spirit). The latter is a unique book in its field, which every desirer of truth should study with understanding and reflection. 20 addressing Imaam Ahmad ibn Hanbal (rahimahullaah).

21 Related by Ibn Abi Haatim in Aadaab ash-Shaafi'i (pp. 94-5), Abu Nu'aim in Hulyah al-Awliyaa' (9/106), al-Khateeb in Al- Ihtijaaj bish-Shaafi'i (8/1), and from him Ibn 'Asaakir (15/9/1), Ibn 'Abdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzi in Manaaqib al-Imaam Ahmad (p. 499) & Harawi (2/47/2) with three routes from 'Abdullaah ibn Ahmad ibn Hanbal from his father that Shaafi'i said to him: ...etc; thus, it is authentic on the authority of Shaafi'i. This is why Ibn al- Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaani in Eeqaaz (p. 152) and then said: "Baihaqi said, 'This is why he - i.e. Shaafi'i - used hadeeth so much, because he gathered knowledge from the people of Hijaaz, Syria, Yemen and 'Iraq, and so accepted all that he found to be authentic, without leaning towards or looking at what he had considered out of the Madhhab of the people of his land when the truth was clear to him elsewhere. Some of those before him would limit themselves to what they found in the Madhhab of the people of their land, without attempting to ascertain the authenticity of what opposed it. May Allaah forgive all of us'."

22 Abu Nu'aim (9/107), Harawi (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363) & Fulaani (p. 104).

23 Ibn Abi Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandi in al-Amaali, as in the selection from it by Abu Hafs al- Mu'addab (234/1), Abu Nu'aim (9/106) & Ibn 'Asaakir (15/10/1) with a saheeh sanad.

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8. "For everything I say, if there is something authentic from the Prophet (sallallaahu 'alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu 'alaihi wa sallam) comes first, so do not follow my opinion."24

9. "Every statement on the authority of the Prophet (sallallaahu 'alaihi wa sallam) is also my view, even if you do not hear it from me."25

4) Ahmad ibn Hanbal (rahimahullaah)

Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written."26 Because of this he said:

1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."27

In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."

Once he said: "Following28 means that a man follows what comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions; after the Successors, he has a choice."29

2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions)."30

3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is on the brink of destruction."31

24 Ibn Abi Haatim, Abu Nu'aim & Ibn 'Asaakir (15/9/2).

25 Ibn Abi Haatim (pp. 93-4).

26 Ibn al-Jawzi in al-Manaaqib (p. 192)

27 Fulaani (p. 113) & Ibn al-Qayyim in I'laam (2/302).

28 Ar.: ittibaa'

29 Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7)

30 Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).

31 Ibn al-Jawzi (p. 182).

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These are the clear, lucid sayings of the Imaams (Allaah Exalted be pleased with them) about sticking to the Hadeeth and forbidding the following of their opinion without clearly- visible evidence, such that mere opinion and interpretation is not acceptable.

Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says:

"But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction."32.

He also says:

"Then let those beware who withstand the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them."33

Haafiz Ibn Rajab al-Hanbali (rahimahullaah) says: "Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) or knows it, to explain it to the Ummah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger's command in any matter. This is why the Companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation34 not

32 an-Nisaa', 4:65

33 an-Noor, 24:63

34 Even against their fathers and learned men, as Tahaawi in Sharh Ma'aani al-Aathaar (1/372) & Abu Ya'laa in his Musnad (3/1317) have related, with an isnaad of trustworthy men, from Saalim ibn 'Abdullaah ibn 'Umar, who said:

"I was sitting with Ibn 'Umar (radi Allaahu 'anhu) in the mosque once, when a man from the people of Syria came to him and asked him about continuing the 'Umrah onto the Hajj (known as Hajj Tamattu'). Ibn 'Umar replied, 'It is a good and beautiful thing.' The man said, 'But your father (i.e. 'Umar ibn al-Khattaab) used to forbid it!' So he said, 'Woe to you! If my father used to forbid something which the Messenger of Allaah (sallallaahu 'alaihi wa sallam) practised and commanded, would you accept my father's view, or the (continued on next page)

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out of hatred for that person, for they loved and respected him, but because the Messenger of Allaah was more beloved to them, and his command was superior to the command of any other created being. Hence, when the order of the Messenger and that of someone else conflicted, the order of the Messenger would be more fitting to be enforced and followed. None of this would stop them respecting the person they had opposed because they knew that he would be forgiven35; in fact, the latter would not mind his instruction being opposed when the command of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) was clearly shown to be opposite."36 Indeed, how could they mind that, when they had ordered their followers to do so, as we have seen, and had enjoined on them to abandon any of their views which contradicted the Sunnah. In fact, Imaam Shaafi'i (rahimahullaah) told his companions to attribute the authentic Sunnah to him also, even if he had not adopted it or had adopted something contradictory to it. Hence, when the analyst Ibn Daqeeq al-'Eid (rahimahullaah) collected together, in a bulky volume, the issues in which one or more of the four Imaams' madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, "It is prohibited to attribute these answers to the Mujtahid Imaams, and obligatory on the jurists who follow their opinions to know of these so that they do not quote them regarding these and thus lie against them."37

(continued from previous page) order of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) ?' He replied, 'The order of the Messenger of Allaah (sallallaahu 'alaihi wa sallam).' He said, 'So go away from me.' Ahmad (no. 5700) related similarly, as did Tirmidhi (2/82) and declared it saheeh.

Also, Ibn 'Asaakir (7/51/1) related from Ibn Abi Dhi'b, who said: "Sa'd ibn Ibraaheem (i.e. the son of 'Abdur Rahmaan ibn 'Awf) passed judgment on a man on the basis of the opinion of Rabee'ah ibn Abu 'Abdur Rahmaan, so I informed him of the saying of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) which was contradictory to the judgment. Sa'd said to Rabee'ah, 'We have Ibn Abi Dhi'b, whom I regard to be reliable, narrating from the Prophet (sallallaahu 'alaihi wa sallam) contrary to what I ruled.' Rabee'ah said to him, 'You have made your effort, and your judgment has been passed.' Sa'd said, 'Most amazing! I enforce the decree of Sa'd, and not the decree of the Messenger of Allaah (sallallaahu 'alaihi wa sallam)! No, I shall withdraw the decree of Sa'd, son of the mother of Sa'd, and enforce the decree of the Messenger of Allaah (sallallaahu 'alaihi wa sallam).' So Sa'd called for the written decree, tore it up and gave a new verdict." 35 In fact, he would be rewarded, because of the Prophet's saying (sallallaahu 'alaihi wa sallam): "When a judge passes judgment, if he makes his effort (ijtihaad) and rules correctly, he will have two rewards; if he makes his effort (ijtihaad) and rules wrongly, he will have one reward." (Related by Bukhaari, Muslim & others.) 36 Quoted in the notes on Eeqaaz al-Himam (p. 93) 37 Fulaani (p. 99)

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The Imaams' Followers Leaving their Views if these Contradicted the Sunnah

Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time38, would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a third of the Madhhab"39, as the books of masaa'il prove. Similarly is said about Imaam al- Muzani40 and other followers of Shaafi'i and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances:

1) Imaam Muhammad says in his Muwatta'41(p. 158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment ..." 2) We have 'Isaam ibn Yoosuf al-Balkhi, one of the companions of Imaam Muhammad42

38 cf. al-Waaqi'ah 56:13-14

39 Ibn 'Aabideen in Haashiyah (1/62), & Lucknowi gave its source in an-Naafi' al-Kabeer (p. 93) as Ghazaali.

40 He himself says at the beginning of his Concise Shaafi'i Fiqh (printed in the margin of Imaam Shaafi'i's Al-Umm):

"This book is a selection from the knowledge of Muhammad ibn Idrees al-Shaafi'i (rahimahullaah) and from the meanings of his sayings, to aid the understanding of whoever wants it, knowing of his forbidding the following of his, or anyone else's, opinion, so that such a person may carefully look for his Deen in it."

41 In which he has explained his opposing his Imaam in about twenty masaa'il (nos. 42, 44, 103, 120, 158, 169, 172, 173, 228, 230, 240, 244, 274, 275, 284, 314, 331, 338, 355, 356 - from Ta'leeq al-Mumajjid 'alaa Muwatta' Muhammad (Important Notes on Muhammad's Muwatta'))

42 Ibn 'Aabideen mentioned him among them in Haashiyah (1/74) & in Rasm al-Mufti (1/17). Qurashi mentioned him in Al- Jawaahir al-Madiyyah fi Tabaqaat al-Hanafiyyah (p. 347) and said, "He was a reliable transmitter of Hadeeth. He and his brother Ibraaheem were the two shaikhs of Balakh of their time."

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and a servant of Imaam Abu Yoosuf43, who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that."44 Hence, "he would raise his hands on bowing (in prayer) and on rising from it"45, as is the mutawaatir sunnah of the Prophet (sallallaahu 'alaihi wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others.

To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (sallallaahu 'alaihi wa sallam) which it contains, with the argument that they are contrary to his Madhhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend.

43 Al-Fawaa'id al-Bahiyyah fi Taraajum al-Hanafiyyah (p. 116)

44 Al-Bahr ar-Raa'iq (6/93) & Rasm al-Mufti (1/28).

45 Al-Fawaa'id ... (p. 116); the author then added a useful note:

"From this can be deduced the falsity of Makhool's narration from Abu Haneefah: 'that he who raises his hands during Prayer, his Prayer is ruined', by which Ameer, the scribe of Itqaani, was deceived, as has been mentioned under his biography. 'Isaam ibn Yoosuf, a companion of Abu Yoosuf, used to raise his hands, so if the above-mentioned narration had any foundation, Abu Yoosuf and 'Isaam would have known about it ... It can also be deduced that if a Hanafi ignored the madhhab of his Imaam in an issue due to the strength of the evidence against it, this would not take him outside the ranks of the Imaam's followers, but this would in fact be proper taqleed in the guise of leaving taqleed; do you not see that 'Isaam ibn Yoosuf left Abu Haneefah's madhhab of not raising the hands, but he is stil counted as a Hanafi?... To Allaah I complain of the ignorance of our time, when they insult anyone who does not follow his Imaam in an issue because of the strength of evidence against it, and expel him from the fold of that Imaam's followers! This is not surprising when those who do this are from the ordinary masses, but it is amazing when it comes from those who imitate men of learning but plod along that path like cattle!"

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I ask Allaah to make us among those about whom He says,

"The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge betweeen them, is no other than this: they say, "We hear and we obey" - it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph."46

46 an-Noor 24:51-52

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Appendix D: Notes on Tawassul

This section is taken from Brother Sajid Abdul Kayum’s book “The Jamaat-e-Tableegh & the Deobandis: A critical analysis of their Beliefs, Books & Dawah.” However, there are some alterations to this piece as I’ve truncated some portions that I felt were irrelevant to this book. The book has already highlighted the concept of Tawassul in the “Fazaail-e-Amaal” and so this section shall elaborate what’s exactly wrong with this concept since many brothers fall prey to it. Many people ask Allah for something by the Waseelah of the Prophet and other dead pious people. I hope this section guides them to the truth.

Waseelah is nearness and the means by which one approaches and draws near to something. In the Islamic context, Waseelah refers to the means by which once can achieve nearness with Allah. Another meaning of al-Waseelah is a rank and standing with Allah, as is the Hadeeth. The Messenger of Allah said: “When you hear the caller to prayer then say the like of what he says, then send blessings upon me… Then ask Allah to grant me al-Waseelah because it is a station in Paradise, which is appropriate only for a single servant from the servants of Allah, and I hope that it will be me.”1 The Meaning of al-Waseelah as explained in the Qur’aan The definition of Waseelah, “it is the means by which one achieves nearness to Allah”, has its basis in the Qur’aan. “Those whom you call upon desire (for themselves) means of access (al-Waseelah) to their Lord (Allah), as to which of them should be nearest and they hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!”2 Abdullah Ibn Mas’oud said: “This verse was revealed concerning a group of Arabs, who worshiped a group of Jinn. The Jinn accepted Islam which was unknown to those people who worshiped them.”3 Al-Hafidh Ibn Hajr (rahimahullah) said: “The people who used to worship the Jinn continued to worship the Jinn, and the Jinn were not pleased with their worship, since they had accepted Islam. And they were the ones who sought a means of nearness to their Lord…”4 Allah says in the Qur’aan: “O you who believe! Do your duty to Allah and fear Him. Seek the means of approach (al-Waseelah) to Him, and strive hard in His Cause as much as you can. So that you may be successful.” 5 Al-Hafidh Ibn Katheer (rahimahullah) reported Ibn Abbas saying in his commentary of this verse: “The meaning of al-Waseelah is to draw closer.” He also reports from Qatadah: “This is that you draw near to Him by obedience to Him and through actions that are pleasing to Him.” And Ibn Katheer (rahimahullah) said: “And with regard to what those Imams (Ibn Abbas and Qatadah) said there is no disagreement between the scholars of Tafseer about it… al-Waseelah is that by means of which one reaches that which he desires.”6 These two verses and their authentic Tafseers (commentaries) clearly explain that Waseelah consists of seeking nearness to Allah by means of righteousness in order to get closer to Allah. This refutes any other explanation of Waseelah like that of those who consider Waseelah to mean directly supplicating to the dead saints.

1 Saheeh Muslim vol.1, no.747. 2 Soorah al-Isra (17): 57. 3 Saheeh al-Bukharee v.6, no.238 and Saheeh Muslim. 4 Fath al-Baree 10/12 and 13. 5 Soorah al-Maidah (5): 35. 6 Tafseer Ibn Katheer.

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The correct means of Tawassul are three… • Tawassul by means of Allah’s Beautiful Names, • Tawassul by means of righteous deeds of the supplicant and, • Tawassul by means of a supplication made by a righteous person. (1) Tawassul by means of Allah’s Beautiful Names Allah says: “And to Allah belongs all the beautiful Names, so call upon Him by them.”7 Tawassul by means of Allah’s Beautiful Names is to invoke Allah mentioning His Beautiful Names, like saying, “O Allah, I ask you for You being the Most Merciful, the Bestower of Mercy, the Most Gracious, the All-Knower that You grant me safety and well being…” This form of Tawassul is known from numerous Ahaadeeth. The Messenger of Allah would say before giving salaam in his prayer: “O Allah! By Your Knowledge of the hidden and Unseen, and Your Power over the creation, grant me life for as long as You Know that life is good for me, and grant me death when death is good for me…”8 Once, the Messenger of Allah saw a man saying in his Tashahhud: ‘I ask You by virtue of the fact that all praise belongs to You, none has the right to be worshiped but You Alone, having no partner. The Great Bestower of all blessings, O Originator of the Heavens and the Earth. O Possessor of Majesty and Honor, O Ever-Living, O Sustainer and Protector of all that exists. Indeed, I ask You for Paradise, and I seek Your Refuge from the Fire.” So the Prophet said to his companions: “Do you know what he has supplicated with?” They said: “Allah and His Messenger know best.” He said: “By Him in Whose Hand is my soul, he has supplicated to Allah by His Great Name, if He is called upon by them, He responds and if He is asked by it, He gives.”9 Anas reported saying, when a matter grieved the Prophet , he would say: “O Ever-Living, O Sustainer and Protector of all that exists, by Your Mercy I beg of Your aid.”10 (2) Tawassul by means of Righteous deeds of the Supplicant “Those who say: ‘Our Lord! We have Indeed, believed, so forgive us our sins and save us from the punishment of the Fire’”11 Tawassul by means of righteous deeds is to invoke Allah by mentioning one’s righteous actions, in which he feared Allah and hoped for His Mercy and reward, while giving precedence to His obedience. Like saying, “Our Lord! We have believed in what You have sent down, and we follow the Messenger; so write us down among those who bear witness (to the truth i.e. none has the right to be worshiped except Allah).”12 “Our Lord! Verily, we have heard the call of one (Muhammad ) calling to Faith; ‘Believe in your Lord,’ and we have believed. Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abraar (those who are obedient to Allah and strictly follow His orders).”13

7 Soorah al-A’raf (7): 180. 8 (Saheeh) al-Haakim, an-Nisa’ee and others. 9 Abu Dawood, An-Nisa’ee, Musnad Ahmad and others. 10 (Hasan) At-Tirmidhee and al-Haakim. 11 Soorah aali-Imraan (3): 6. 12 Soorah al-Imraan (3): 53. 13 Soorah al-Imraan (3): 193 and others in the Qur’aan like: Soorah aali-Imraan (3): 6, Soorah al- Muminoon (23): 109, etc.

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This form of Tawassul is also mentioned in a number of Ahaadeeth of Allah’s Messenger . From amongst them is the famous story of the companions of the cave. The Messenger of Allah mentioned the story of three men who spent a night in a cave. A boulder rolled down from the mountain and blocked the entrance of the cave. So, they supplicated to Allah by means of their righteous actions. One of them mentioned his obedience towards his elderly parents, the other mentioned an incident when he refrained from zina (adultery) despite having the means to do so, and the third mentioned an incident in which he was truthful and honest in a monetary matter. Allah, the Exalted, upon hearing their supplication moved the rock from the entrance of the cave.14 (3) Tawassul by means of a Supplication made by a Righteous Person This third type of Tawassul is to ask any righteous living person to make Du’aa (supplication) for oneself. Anas reported saying: “The people were afflicted with drought in the time of the Prophet , so whilst the Prophet was giving the Khutbah (sermon) on the day of Jumuah, a Bedouin stood and said: “O Messenger of Allah ! The livestock are dying and the children are hungry, so supplicate to Allah for us.” So he raised his hands and supplicated and we could not see any trace of clouds. By Him, in Whose Hands is my soul, as soon as he had lowered his hands, clouds like mountains had gathered, and he did not descend from his minbar (pulpit) until I saw rain dripping from his beard...”15 Tawassul by means of a Supplication made by a Righteous Person is also reported from the practice of the Sahabah . Anas Ibn Malik narrates from Umar Ibn Khattab that when the people suffered from drought he used to ask al-Abbas Ibn Mutallib to pray for rain for them. He used to say: “O Allah we used to request our Prophet to supplicate to You for rain, and You would bless us with rain. Now, we ask the uncle of our Prophet to supplicate to You, so grant us rain.”16 Also the noble Tabi’e, Sulaym Ibn Aamir al-Khabairee, reported: “The sky withheld any rain, so Muawiyah Ibn Abee Sufyan and the people of Damascus went out to pray for rain. When Muawiyah sat upon the minbar he said: “O Allah! We are today asking the best and most noble amongst us to supplicate to You for us, O Allah, today we put Yazeed Ibn al-Aswad al-Jurashee forward to supplicate to You for us.” Then Yazeed raised his hands and so did the people, and it rained until people could hardly reach their houses.17 Apart from these three correct manners of Tawassul, there is no authentic proof for any other form of Tawassul in the Qur’aan or the Sunnah.

14 Saheeh al-Bukharee vol.3, no.472. 15 Saheeh al-Bukharee. 16 Saheeh al-Bukharee. 17 Reported by al-Hafidh Ibn Asaakir in his Tareekh (18/151/1).

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Bibliography

1. The Holy Qur’an English Translation by Abdullah Yusuf Ali. 2. Sahih Bukhari 3. Sahih Muslim 4. Sunan Tirmidhi 5. Sunan Abu Dawud. 6. Fiqh-Us-Sunnah by Sayyid Sabiq. 7. “Biographies of the Companions” from Alim by ISL Software. 8. “The Prophet’s Prayer described” by Shaykh Muhammad Naasiruddin al-Albani. 9. “The Evolution of Fiqh” by Dr. Bilal Philips. 10. “The Jamaat-e-Tableeghi & the Deobandis: A Critical Analysis of their Beliefs,

Books and Dawah” by Brother Sajid Abdul Kayum. 11. And of course the “Tablighi Nisaab” a.k.a. “Fazaail-e-Amaal”

The following websites and the materials posted on them were also utilized: http://www.islam-qa.com http://www.ahya.org http://www.tafsir.com http://www.fatwa-online.com http://www.usc.edu/dept/msa The following audio lectures were also drawn from: “Tableeghi Jamaat & Other Groups Parts 1 & 2” by Shaykh Meraj Rabbani “History of the 4 Imaams Part 1” by Shaykh Abdul Majeed Alee Hasan