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Jamaa`at ut-Tabligh
  An Outline of the Methodology of Jamaa'at ut-Tabligh
Author: Abu Ibraaheem ibn Sultan al-Udnaanee
Source: Al-Qutubiyyah
Article ID : GRV020002  [27755]  
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The answer is in light of the secret word (or hidden agenda): No. Why not? Because enjoining the good and forbidding the evil causes aversion and alienation - in their opinion - between the one who orders and the one who is being ordered. Therefore its ruling is that is removed from the methodology of the group.

Another question: If this is so, how do they enjoin and forbid?

The answer: They apply hadeeth and verses from the Qur'aan which exhort to the performance of that particular action which they are enjoining and which has been abandoned, or which exhort to the abandonment of that partcular action which is being committed, without every approaching the aspect of belief. They will say, for example, to the one who has left the prayer: "The Believers will prosper. Those who are humble and submissive in their prayers.." and they will also say: The Messenger of Allaah (sallallaahu alayhi wasallam) said: "There is no muslim servant who performs twelve rakahs of prayer for Allaah every day voluntarily, besides the obligatory except that Allaah builds a house for him in Paradise", this is the excellence of the voluntary prayers, how then would the excellence of the obligatory prayer be?

And this is why when a disobedient one who goes out with them wishes to smoke a cigarette, they permit him to do so. In fact they even buy the cigarettes for him. Likewise for the one who drinks alcohol, they carry his vessel (container of alcohol) for him. And when one desires to shave his beard they give him the razor or go with him to the barber and so on.

You will say: This is an exaggeration my brother!

Then I say - may Allaah guide me and you - being informed is not like observing, so go to the books which have criticised them you will see the strangest of things.

And if you refuse then I will mention some of their stories which show that the teaching of their foundations is done by the use of stories and which will explain some of their (false) interpretations.

When they divide knowledge into knowledge of the virtues of the actions and knowledge of matters (of fiqh) and say to those who go out with them that the knowledge of the matters of fiqh should be sought from the scholars of their own town (or region) they are scared and fearful that these words should enter into the minds and hearts of these people. This is because if they learn they will leave the group and for this reason they make some obstacles which will prevent them from seeking the knowledge of the matters of fiqh and which will help them in seeking the knowledge of the virtues of the actions. So when they hear a verse of the Qur'aan or a hadeeth in which there is a mention of knowledge and its excellence they will reduce it to knowledge of the virtues of actions.

Know - may Allaah show mercy to you - that they have two gatherings. A gathering on Tuesday and a gathering on Wednesday. The first gathering is for those who have come back from their khurooj. Those whom they wish to encourage to go out with them or whom they wish to create a certain impression upon are brought in the presence of those who have come back from khurooj. The second gathering is for the preparation for going out for four months. The ameer of that group will say to one of those who went out: How many days did you go out for? He will respond: I went out for four months in the path of Allaah. The ameer will respond: Maashaa'allaah! Where did you spend them? He will respond: "A month in the Gulf states, twenty days in jungles of Africa, a month in Europe, a month in South America and a month in East Asia, India and Pakistan." The ameer of that gathering will say to him - and pay attention - : Maashaa'allaah, you are a daa'iyah (a caller) and a caller is like the clouds which pass over mankind on their land and give them to drink in opposition to the scholars, since they resemble the springs and wells. When thirst touches you after a distance of a mile (on a journey) it will kill you before you come to that spring or well. In fact you will not drink from it because the bucket which is used to obtain the water will not be present. If you wish to drink you will need to get to the edge of the well, throw in the bucket and then pull it out until you are able to drink.

Are you now aware of what has struck your soul - just as the souls of those who are listening would be jolted and struck? By what they have heard with regard to the excellence of the one who goes out and calls to Allaah over (and above) that of the one who is a scholar possessing knowledge.

When one of them desires to sit for the purpose of seeking knowledge this story is mentioned so that this person now wishes he is like a cloud and not like a well (or a spring).

I do not wish that you become confused with this story, therefore it is necessary to comment on its spuriousness and falsity, so I say and with Allaah is all success:

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