Monday, August 1, 2011

Saudi Fatwa Against Tableeghi Jamat but Jang Group Promotes Kufr/Shirk/Bida'at.

LONDON: Interior Minister Rehman Malik has said that Tablighi missionary centre in Raiwaind is the breeding ground of extremism and terrorism in Pakistan as the centre has a major role in brainwashing the extremists. Senator Rehman Malik told the audience at the security think-tank International Institute of Strategic Studies (IISS) while speaking on the topic of “Countering Extremism in South Asia”.
Rehman Malik said that all the terrorists arrested in Pakistan had three elements in common: they have visited the missionary Tablighi centre in Lahore’s Raiwind; their close family members have taken part in Afghan war of the Soviet era and they have been to one of the more than 25,000 madrassahs which have mushroomed in Pakistan following the USA and Pakistan’s joint war against the Communist USSR. Malik spoke at length about the rise of religious and ethnic extremism in Pakistan and India, nexus of Al-Qaeda, Pakistani Taliben and sectarian groups such as Lashkare-e-jehangvi and Lashkar-e-Jehnagvi from the mainland Pakistan and how Al-Qaeda couldn’t operate in Pakistan without the help of Pakistani originated groups. He said the terrorism inside Pakistan was being financed from outside and named both India and Afghanistan as the sponsors of terrorist mayhem in Pakistan but claimed that relations with Afghanistan had improved a lot in the last few months and that Afghanistan had listened to the concern of Pakistan - and some international friends - and asked Baloch leader Bharmdagh Bugti to leave its soil.“We have signatures. We know that it’s coming from outside because a mullah cannot use laser guided missiles, internet and other sophisticated weapons. There is a support and this support was identified to us during our probe into Bombay blasts. The entire IT work telephonic emails were used from the outside in Afghanistan,” Malik said in reference to the anti-Pakistan elements, especially the Indian factor, were involved in proxy war inside Pakistan. He appealed to the world to help Pakistan in this fight and don’t hurt Pakistan by refusing to acknowledge its role in the war on terror and instead express doubts on Pakistan’s commitment. REFERENCE: Tablighi Jamaat centre breeding ground for extremists, says Malik Murtaza Ali Shah Friday, July 29, 2011

WASHINGTON : Richard Armitage, Daily Times can confirm, did not use the words attributed to him by President Pervez Musharraf in a CBS 60 Minutes interview, namely that unless Pakistan did American bidding, it will be bombed into the “stone age”. However, neither the President of Pakistan, nor Richard Armitage, who has denied using such language, nor President Bush who said he was “taken aback” when he learnt what had been said, is being untruthful. What actually happened was that after his meeting with Richard Armitage, Lt Gen Mahmood Ahmed – who now wears a long, white beard and has reportedly gone Tableeghi – called Gen Musharraf from the Pakistan embassy in Washington. The conversation took place in Urdu and when the president asked him what the bottom line of the American message was, Gen Mahmood replied in Urdu that the Americans were intent on the removal of the Taliban regime and would not let Pakistan stand in their way and if Pakistan did not fall in line and cooperate, “wo hamari eent se eent baja dey gain” or words to that effect. That being so, President Musharraf’s recollection of the conversation with Gen Mahmood, who was then the director general of the ISI, is accurate, only he translated into English what he had been told in Urdu. It is time for Gen Mahmood to go on record and reproduce exactly the words in which he conveyed the Armitage message to Gen Musharraf on that September day five years ago. khalid hasan. REFERENCE:  'Wo eent se eent baja dein gay’, ISI DG told Musharraf Monday, September 25, 2006
ISLAMABAD: Former ISI chief General Mehmood has simply vanished from the media which is trying hard to get his comments on the Musharraf-Armitage controversy over the wording of the post-9/11 threat hurled at Islamabad by Washington to win its unconditional support for the so-called war on terror. Mehmood, who has already retired from the Army, is settled in Lahore but despite repeated attempts since Saturday last he is not available to offer his comments on the issue on which his statement really matters a lot. Every time the former ISI chief was approached at his Lahore residence telephone number, the home servant-cum-operator, who identified himself as Banaras Khan, gave the ready response, ‘General Saab is out of the city, he will Inshallah call you upon his return.’ On Saturday afternoon when initially contacted, Banaras said Mehmood would be back by the evening. However, later attempts the same evening and again on Monday and Tuesday, showed that Mehmood is still out of the city. Banaras has no answer when asked where exactly has the general gone. He also claims to have no contact number of Mehmood, who Banaras insists, doesn’t carry a cell phone after it was lost recently. President Musharraf in a recent interview with CBS News magazine show “60 Minutes,” charged that after 9/11 the then deputy secretary of state Richard Armitage told the then DG ISI General Mehmood to “be prepared to be bombed. Be prepared to go back to the Stone Age”. According to a report, Mehmood, who had seen ups and downs with Musharraf in the post Oct 12, 1999 coup, has joined the Tableeghi Jamaat after he was relieved of his post-retirement assignment to head Fauji Fertilizer. Mehmood is amongst those few top generals (all retired now) including General Aziz, General Usmani and General Jamshed Gulzar, who had strongly opposed Musharraf’s siding with America in its attack on Afghanistan. REFERENCE: General Mehmood ‘vanishes’ By Ansar Abbasi The News International Sunday, October 01, 2006, Ramzan 7, 1427 A.H.


Name of group – Jamaa’ah at-Tableegh, also known as Tablighi Jamat

Adherent to group – Tableeghee, also known as Tablighi, or T.J.

The da’wah of the Jamaa’ah at-Tableegh is based upon spreading the merits of Islaam to everyone they are able to reach. This entails it’s adherents to give up some of their time to go out and spread and propogate the da’wah keeping well away from political and partisan issues.

It’s members are compelled into going out (khurooj) to give da’wah and mix with the Muslims in their masaajid, houses and businesses and give words of advice and encourage them to come out with them to give da’wah. They advise that no members should get themselves involved in any quarrels with the Muslims or the government.

Foundation and major personalities

- The founder was called Shaykh Muhammad Ilyaas al-Kaandahlawee who was born in Kaandahlah, a village in the region of Sahaaranfoor in India in 1303 A.H. (1887 C.E.) (died 1364 A.H. / 1948 C.E.).

Initially, he sought knowledge in this village, then later travelled to Delhi where he completed his studies at the Madrasah Deoband which is amongst the biggest Hanafee schools in the Indian sub-continent, which was setup in the year 1283 A.H. (1867 C.E.).

He also sought knowledge under the guardianship of his older brother, Shaykh Muhammad Yahya, who was a teacher at the Madrasah Mathaahir al-’Uloom in Sahaaranfoor.

Later, he studied under Shaykh Ashraf ‘Alee Thanwee (1280 A.H. (1863 C.E.) – 1364 A.H. (1943 C.E.)), who was known to them as ((Hakeem al-Ummah)).

Likewise, he also studied under Shaykh Mahmood Hasan (1268 A.H. (1851 C.E.) – 1339 A.H. (1920 C.E.)) who was amongst the major scholars of the Madrasah Deoband and the Jamaa’ah at-Tableegh.

As for Shaykh Rasheed Ahmad al-Kankoohee, born in 1829 C.E. (died 1905 C.E.); Shaykh Muhammad Ilyaas actually gave bay’ah (oath of allegiance) to him in 1315 A.H. (1899 C.E.).

He later renewed his bay’ah (oath of allegiance) to Shaykh Khaleel Ahmad as-Sahaaranfooree who was one of the scholars of the Deobandiyyah group.

- Shaykh ‘Abdur-Raheem Shaah ad-Deobandee at-Tableeghee spent alot of time in organising the affaris of the Jamaa’ah at-Tableegh along with Muhammad Ilyaas and his son Shaykh Muhammad Yoosuf after him.

- Shaykh Ihtishaam al-Hasan al-Kaandahlawee married the sister of Muhammad Ilyaas, and spent a long time commanding the Jamaa’ah at-Tableegh whilst in the companionship of Shaykh Muhammad Ilyaas, its founder.

Thoughts and beliefs

The founder stipulated six maxims which he established as the fundamentals of his da’wah, with all members taking care to memorise them and propogate them in their da’wah efforts:

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);

5) al-Ikhlaas (sincerity);

6) al-Khurooj fee sabeel-Allaah (going out in the path of Allaah).

Their manner of propogating their da’wah is as follows:

A group from amongst them is designated to go to a particular area/town/country, whereby each member of the goup takes with them basic means upon which to sleep and other basic items which shall suffice.

When they arrive at their destination, they organise themselves in a manner whereby some of them begin cleaning the place where they shall be resting during their stay in the area; Whilst others amongst them will go out to the market places and the like remembering Allaah and calling the people to listen to their talk (bayaan – as they call it).

When the time for the bayaan arrives, they all gather together to listen to it. And after the bayaan has finished, they request members of the gathering to come out with them in the path of Allaah. And after Salaat al-Fajr, they divide the group of people who are present into groups where a group leader is appointed for each group. Then the group leader undertakes the responsibility of teaching his group members Soorah al-Faatihah and other small Soorah’s of the Qur.aan. They continue in this way day in day out.

Before their period of stay is over, they encourage the people of the area to come out with them to spread their da’wah, such that some people volunteer to join them for three days or a week or a month. Each one according to his ability and circumstances, their giving up their time in accordance with the saying of Allaah:
{You are the best of peoples ever raised up for mankind}, [Soorah Aal-'Imraan, Aayah 110].

And the preferred time for going out is a day in a week, and three days in a month and 40 days in a year and 4 months in a lifetime.

- They refuse invitations to attend social functions made by the people of the area they have settled in for their period of da’wah; their intention being not to busy themselves with anything other than issues of da’wah and remembrance, and that their actions are soley for the sake of Allaah.

- They do not interfere in issues of forbidding the evil, believing they are at the stage of establishing an appropriate climate for Islaamic living, and that if they were to involve themselves in such issues, then this would place obstacles in their way and turn the people away from their da’wah.

- They believe that if they correct their individuals (members) one-by-one then the evil will be automatically eradicated from amongst the masses.

- That going out and propogating their da’wah da’wah to the people helps in nurturing the da’ee and cultivating his actions, such that he feels he is an example for others to follow and that he adheres to that which he is calling the people to.

- They believe that blind following a madhhab is obligatory, and they do not permit ijtihaad, believing that the conditions of a mujtahid (one who is qualified to make ijtihaad) are not present amongst the scholars of this time.

- They have been affected by the ways of the Soofiyyah, whose da’wah is widespread in the Indian sub-continent. For example:

- It is imperative for every member of the Jamaa’ah at-Tableegh to have a Shaykh to whom he makes bay’ah (oath of allegiance) to, and whoever was to die whilst not having made bay’ah, then he has died the death of those in pre-Islaam. And often is the case that the bay’ah takes place in a public gathering so as to encourage all present to do likewise and give them all an impression that they are all in this together as one group. And the same is done amongst the women also.

- Excessive love and respect is shown to the Shaykh to whom bay’ah has been given, as is excessive love shown to the Messenger of Allaah (sal-Allaahu `alayhe wa sallam), that which often takes them out of the fold of displaying appropriate respect to the Prophet (sal-Allaahu `alayhe wa sallam).

- Their belief that the way of the Soofiyyah is the closest way to taste the sweetness of eemaan in the heart.

- Their being taught the names of the major personalities of the Soofiyyah such as ‘Abdul-Qaadir al-Jeelaanee, who was born in Jeelaan in 470 A.H., and also as-Sahrooree, and Abu Mansoor al-Maatureedee who died in 332 A.H., and Jalaal ad-Deen ar-Roomee who was born in 604 A.H., who wrote the book al-Mathnawee.

- They have been affected by the way of the Soofiyyah, in particular the Chishtiyyah, the Qaadiriyyah, the Naqshbandiyyah and the Sahroordiyyah in India.

- There are some members who claim to have adopted the thoughts of the Jamaa’ah an-Noor of Turkey.

- Their da’wah is based upon the arousal of interest and intimidation combined, and thereby causing emotive and affective feelings. They have, thereby managed to enlist in the name of eemaan, many who have immersed themselves into sins and desires, and have directed them to worship and remembrance.

- They do not speak about political issues, and discourage their members from getting involved in these problematic issues, criticising those who do get involved. They say that politics is to leave politics.

- They misinterpret the ahaadeeth pertaining to jihaad, claiming it means to go out and give da’wah, this being to such an extent that their members quite possibly have forgotten about the real meaning of jihaad in the path of Allaah.

- They are very lenient when it comes to narrating weak ahaadeeth.

- Their main points of reference appear to be the Qur.aan and the Sunnah, however, in terms of ‘aqeedah, they turn to the understandings of their founding Shaykhs of the Indian sub-continent, and that being the ‘aqeedah of the Maatureediyyah upon the Hanafee madhhab.

- In the Arab lands they make a point of referring to Imaam an-Nawawee’s Riyaadh as-Saaliheen, whereas in non-Arab lands they refer to the Tableeghee Nisaab (Tablighi Nisab) and Hayaah as-Sahaabah (Hayat Al-Sahabah), and this being full of incorrect information and weak ahaadeeth.

Their da’wah began in India, and then spread to Pakistan and Bangladesh, then later spreading to the rest of the Islaamic world, even in Arabia – such that they now have followers in Syria, Jordan, Palestine, Lebanon, Egypt, Sudan, Iraq and Saudi Arabia.

They also have followers in Europe, America, Asia and Africa. Their worldwide headquarters is in Nizaamuddeen in Delhi, where they administer their da’wah affairs worldwide. Their headquarters in the western world is in Dewsbury, West Yorkshire, UK.

Further reading

al-Mawsoo’ah al-Harakiyyah – Fat.hee Yakun;
Jamaa’ah at-Tableegh, aqeedatuhaa wa afkaar mashaayikhihaa – Mian Muhammad Aslam al-Pakistaanee (research paper submitted to the Faculty of Sharee’ah at the Islaamic University of Madeenah in 1976 C.E.);
at-Tareeq ilaa Jamaa’ah al-Muslimeen – Husayn ibn Muhsin ibn ‘Alee ibn Jaabir;
Mushkilaat ad-Da’wah wad-Daa’iyah – Fat.hee Yakun;
as-SIraaj al-Muneer – Dr. Taqqee ad-Deen al-Hilaalee;
ad-Da’wah al-Islaamiyyah fareedah Shar’iyyah wa daroorah bashariyyah – Dr. Saadiq Ameen; Haqeeqatud-Da’wah ilaa Allaah Ta’aala wa maa ikhtassat bihi Jazeeratul-’Arab – Sa’d ibn ‘Abdur-Rahmaan al-Husayn (introduction by Shaykh Saalih ibn Fowzaan);
Ra.yu aakhar fee Jamaa’ah at-Tableegh – Sa’d al-Husayn.

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?

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.

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 73 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.

Fatwa of Shaykh ‘Abdul-’Azeez ibn Baaz regarding the Jamaa’ah at-Tableegh

Question: I went out with the Jamaa’ah at-Tableegh to India and Pakistan. We used to congregate and pray in masaajid within which there were graves and I heard that the salaah in a masjid within which there is a grave is invalid. What is your opinion of my salaah and should I repeat them? What is the ruling about going out with them to these places?

Response: Indeed, the Jamaa’ah at-Tableegh do not have real knowledge pertaining to issues of ‘aqeedah so it is not permissible to go out with them except for the one who has real knowledge of the correct ‘aqeedah of Ahlus-Sunnah wal-Jamaa’ah. In this, he can enlighten them, advise them and co-operate with them in good because they are active in their affairs. However, they are in need of more knowledge from those who can enlighten them amongst the scholars of Tawheed and Sunnah. May Allaah grant everyone understanding of the religion and firmness upon it.

As for the salaah in the masaajid within which are graves, then it is incorrect and it is obligatory upon you to repeat all that you did (in those masaajid) due to that which the Prophet (sal-Allaahu `alayhe wa sallam) said:

((Allaah has cursed the Jews and the Christians who have taken the graves of their Prophets’ as places of worship)) – it’s authenticity is agreed upon.

Also, his (sal-Allaahu `alayhe wa sallam) statement:

((Indeed those before you used to take the graves of their Prophets’ and pious people as places of worship, so do not take the graves as places of worship, for certainly I prohibit you from that)), transmitted by Muslim in his Saheeh. And the ahaadeeth on this subject are numerous – and with Allaah lies all success and may Allaah send prayers upon our Prophet Muhammed, his family and his companions.

Fatwa dated 2/11/1414 A.H.

Tablighi Jamaat - Teachings of Shirk in the book - Fazail Amaal



When I see the greed of our rulers who speed around in bullet-proof cars with large security entourages under the illusion that nothing will happen to them, I remember a story narrated by the famous waliullah Fariduddin Attar (RA). Once a ruler (or king) built a grand, expensive palace. Its pillars were covered with gold leaf, costly Persian carpets covered the floors and it had beautiful gold-plated furniture and chandeliers. He invited many rulers from nearby countries, hosted a grand reception and asked his guests for their opinion about his palace and whether they could find any fault with it. All the guests were full of praise for the palace, saying that they had never seen one like it before and probably no one would see another like it in the future. However, a Sufi remarked that there was indeed a defect, a very fine crack in the wall. The ruler became annoyed and thundered that there was no crack anywhere. The Sufi said that there was indeed a crack in the wall through which Hazrat Izrael, the Angel of Death, would come to take the ruler’s life when his time came and the ruler would not be able to stop him. All this wealth and grandeur will be of no avail, he told the ruler. Within a few years you will be a handful of dust. I was talking of that crack, so please do not rely on the grandeur and strength of something temporary, as nothing can turn a temporary thing into a permanent thing. Do not pin your hopes on it and be haughty in your behaviour. If a person does not express his views honestly to the ruler, it is definitely a misfortune for both of them. In the light of the above, my request and advice to the rulers is to learn from it and remember that all this greed and effort to amass wealth and property will be of no avail. After some time they will be taken care of by Hazrat Izrael and then they will be just a handful of dust after a short time, just like their ancestors. REFERENCE: Dirty politics, failed government Dr A Q Khan Monday, August 01, 2011 

SAUDI (Muslim) FATWA AGAINST THE SCHOLARS (Muslim) OF DEOBAND  AND DEOBANDIS (Muslim) - The Necessity For the Imaam To Have Correct Aqeedah Author: Shaikh Badee ud-Deen Shah as-Sindee (Pir Jhanda of Pakistan) Glimpses of some of the beliefs and practices of the Deobandite Hanafis which are not free from great deviations in Aqeedah, Tawheed and Manhaj. An excellent article.

No comments: