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Jamaa’at ad-Da’wah wat-Tableegh is one of the most popular and well-known groups in this day and age. They are widespread, not only in the Islamic world but in almost every country, including “Israel”. This raises questions about their nature—are they good or bad? Are they doing something wrong? Are they Sunni or Mubtadi’ah? And so on.
First and foremost, it is essential to mention certain foundations. Based on these foundations, which stem from the best three generations—namely, the Sahaabah, Taabi’een, and Atbaa' at-Taabi’een—and the texts concerning them, we can evaluate whether Jamaa’at ad-Da’wah wat-Tableegh are Sunni or not, and whether they commit grave errors, categorizing these errors accordingly. One foundational principle, as mentioned at the beginning of Surah al-Baqarah and by ‘Abdullah ibn Mas’ood, along with many ‘ulama’, is that there are three types of people based on what is apparent in their actions and what lies in their hearts. These are the Muslims, the kuffaar, and the munaafiqeen. Muslims have faith in their hearts and manifest these beliefs through their actions. Kuffaar have disbelief in their hearts and express it in their actions. Munaafiqeen, however, have disbelief in their hearts but outwardly appear to believe through their actions. Upon hearing this, one might conclude that the only sources of harm to Muslims come from these two groups—kuffaar and munaafiqeen. This is a grave misunderstanding, as there are others who can also harm Muslims. Initially, we might say there are only these three types of people, but is there a fourth category? No, rather, it falls under the category of Muslims. However, not everyone who is Muslim follows the true and correct path of Islam. Where do they err? The error lies in that they introduce innovations into the Deen. These individuals have also been warned against by the Prophet (peace and blessings of Allah be upon him), despite their Muslim identity. One of the hadiths where the Prophet (peace and blessings of Allah be upon him) warned against such individuals is well-known and was reported in Sunan at-Tirmidhi among other sources. Imam at-Tirmidhi and countless other ‘ulama’ have classified this hadith as authentic (saheeh). It states that the Ummah will split into seventy-three sects, all of which will be in Hellfire except one. When asked about the saved sect, the Prophet (peace and blessings of Allah be upon him) referred to it as the Jamaa’ah, and in another chain of narration, "(Those who follow) that which I and my companions follow." (Relevant) When we consider these narrations from the Prophet (peace and blessings of Allah be upon him), it becomes clear that true unity cannot be achieved without adherence to the Sunnah of the Prophet (peace and blessings of Allah be upon him), the way of the Sahaabah, and their understanding of Islam. This concept is also confirmed in the Qur’an, where Allah speaks about the Christians:
… فَنَسُوا۟ حَظًّۭا مِّمَّا ذُكِّرُوا۟ بِهِۦ فَأَغْرَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ وَٱلْبَغْضَآءَ ...
“… but they forgot a portion of that of which they were reminded. So We caused among them animosity and hatred…” (Al-Maa’idah 5:14)
This is a punishment of Allah, where Allah had chosen that which unites people, a true unity and not out of interest, where the hearts are united, despite there are no interest behind it but it was connected to the reminder from Allah.
If one were to ask, “But those were about the Christians, what does this have to do with the Muslims?” the answer is Allah’s natural law. It doesn’t only affect some people and not others; rather, it affects all people. Allah told us about the prophets because the judgments upon a people, like the reasons for their punishment and reward, do not only apply to them but also to the coming generations. That’s why Allah often reminds our Ummah about the previous prophets (peace be upon them). That’s why our Salaf, like Ibraheem an-Nakha’i, one of the Taabi’een, who gathered the knowledge of ibn Mas’ood and his students, interpreted this Ayah. He explained that it refers to whims and innovations.
The Salaf, as stated by ibn ‘Abbaas and others, describe those who adhere to true Islam without innovation as Ahlus-Sunnah wal-Jamaa’ah. They have two defining characteristics: they follow the Sunnah of the Prophet (peace and blessings of Allah be upon him) and they unite together. In contrast, they describe innovators as Ahlul-Bida’ah wal-Furqah, meaning they are people of innovation and division (i.e., disunited). That’s why when looking back at the history of these innovators, divisions are constantly arising among them. In the case of Ahlus-Sunnah, there is always one Ahlus-Sunnah as long as they truly hold onto it. They maintain the same beliefs across all generations. However, in discussing Ahlul-Bida’ah, divisions are constantly arising among them.
In an authentic hadith, the Prophet (peace and blessings of Allah be upon him) said: “Whoever among you lives after I am gone will see great disputes; you must adhere to my Sunnah and the way of the Rightly Guided Caliphs. Hold on to it and cling fast to it. And beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray.” Narrated by Abu Dawud (4607), at-Tirmidhi (2676) and ibn Maajah (42). This hadith also confirms that the reason for division is due to innovation.
When divisions arise among Muslims, they become weakened against external opponents, namely the disbelievers. Allah says:
… وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًۭا وَلَا تَفَرَّقُوا۟
“And hold firmly to the rope of Allāh all together and do not become divided…” (Aali ‘Imraan 3:103)
... وَلَا تَنَـٰزَعُوا۟ فَتَفْشَلُوا۟ وَتَذْهَبَ رِيحُكُمْ ۖا۟ ...
“… and do not dispute and [thus] lose courage and [then] your strength would depart…” (Al-Anfaal 8:46)
It is well-known that one strategy of the disbelievers in general, when they want to wage war against the Muslims, is to wait until the Muslims are disunited. A historical example of this occurred when the Muslims went to what is known today as Spain, previously called al-Andalus. None of the disbelieving kings could stop them; they were like a tornado. After the Christians realized that the Muslims were a threat and impossible to stop while they themselves were divided, they turned to a powerful king and sought his advice. He said that it was clear it was impossible to stop them, and that it would be a waste of time and resources to try. He advised that it was better to retreat and let them take the land and all it contained. They first needed to settle, taste the spoils of war they had acquired, and become accustomed to wealth. After they began to live as the rich and forget about jihaad, thinking instead of worldly life, they would start to dispute among themselves and eventually become divided. From that point on, they [i.e. disbelievers] could wage war against them. It took a long time, but this is what happened.
Al-Andalus was once a single state, but it fragmented similar to what we now see in our home countries. In every Muslim country, there are states that dispute among themselves, and this is how the disbelievers waged war against the Muslims, one after the other. From this historical context, we can clearly see how dangerous disunity among Muslims is, and one can understand how detrimental innovations are in Islam, as they are one of the causes of disunity among Muslims. This is why one of the Taabi'een questioned which was better: being Muslim or being Sunni. This highlights the importance of adhering to the true Sunnah of the Prophet (peace and blessings of Allah be upon him). When we refer to the Sunnah and the way of the Sahaabah, we emphasize that it represents the true Islam, unmarred by the countless innovations that have been introduced over time.
The question now is where to place Jamaa'at ad-Da'wah wat-Tableegh. Do they adhere to the Sunnah of the Prophet (peace and blessings of Allah be upon him) and the way of the Sahaabah, or not? Concerning adherence to the Sunnah of the Prophet (peace and blessings of Allah be upon him), many claim to do so. However, there are criteria that confirm whether they actually do, reminiscent of what Allah said:
… قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ
Say, [O Muḥammad], "If you should love Allāh, then follow me, [so] Allāh will love you..." (Aali ‘Imraan 3:31)
Whether one actually follows the Sunnah of the Prophet (peace and blessings of Allah be upon him) hinges on whether one follows the way of the Sahaabah (may Allah be pleased with them), as they were the best at doing so. Allah mentioned that He is pleased with them, and the Prophet (peace and blessings of Allah be upon him) died satisfied with them; he praised them and ordered others to follow their path. The Sahaabah are generally mentioned in the Qur'an as follows:
… وَٱلسَّـٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَـٰنٍۢ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ
“And the first forerunners [in the faith] among the Muhājireen and the Anṣār and those who followed them with good conduct - Allāh is pleased with them and they are pleased with Him…” (At-Tawbah 9:100)
This Ayah also shows that Allah is not only pleased with the Sahaabah but also those who followed their path. The Prophet (peace and blessings of Allah be upon him) said, “... you must adhere to my Sunnah and the way of the Rightly Guided Caliphs…” The Khulafaa’ ar-Raashideen did not receive any revelation nor did they introduce new laws. What was their way? Their way was the Sunnah of the Prophet (peace and blessings of Allah be upon him). What is the significance of this? It is significant because they adhered to the Sunnah, not only as individuals but also at the state level and as a group. When it comes to individuals, we refer back to the Prophet (peace and blessings of Allah be upon him) to understand his practices, unless there is a directive from the Prophet that we do not find him acting upon in the hadith. However, if the Sahaabah implemented it, then they knew best how it should be done. As the Prophet (peace and blessings of Allah be upon him) said, “(Those who follow) that which I and my companions follow.” And like how it was narrated in Saheeh al-Bukhaari (3651) and Saheeh Muslim (2533): “The best of people are my generation, then those who come after them, then those who come after them…” They are known as the best three generations among Muslims. Who are they? They are the Sahaabah, the Companions of the Prophet (peace and blessings of Allah be upon him), the Taabi'een (students of the Sahaabah), and the Atbaa' at-Taabi'een (students of the Taabi'een). Within these three esteemed generations, the Sunnah is distinctly clear. We can clearly see its implementation by those who studied, lived with, and acquired knowledge from numerous individuals until all of them had shared positions. That's why if someone were to say or do something contrary, it would be highlighted that what they said or did was either a grave mistake or an innovation. What happened after the best three generations? The situation became more ambiguous and unclear. The hadith indicates that there will come a time when people's testimonies and oaths cannot be trusted, and lying will be widespread. This is one of the reasons why the Prophet (peace and blessings of Allah be upon him) praised the first three generations. They serve as the beacon to which one should always refer back when it comes to the Qur'an and the Sunnah, searching for their understanding and practices. How is this done? Alhamdulillah, Allah did not protect the Deen solely through texts, such as the Qur'an and the Sunnah. The Deen encompasses not only the texts but also the underlying meanings and their application, which have also been divinely preserved. This includes protecting the Sunnah, the understanding of Islam by the Salaf, and their practical application. This is why, to this day, these aspects are preserved in books, including the understanding and practices of the Salaf in areas like fiqh, which is widely recognized, as well as in 'aqeedah and tafseer. While tafseer and fiqh are well-known among the general Muslim masses, these are not the only areas documented. There are also independent books and sources from the Salaf, all preserving the beliefs of the Salaf, i.e., 'aqeedah, and the manners of the Salaf, thus encompassing everything. From this, we can distinguish where other groups or sects differ.
As shaykh al-Islam ibn Taymiyyah mentioned, one can recognize groups by the foundations they adhere to and promote, or by their leaders and representatives. He then provided evidence from the Salaf, which is well-known among them. He stated that this is why sects are named after the foundations they adhere to—that is, false foundations—while other sects are named after their leaders.
Let us consider five well-known sects that countless of the Salaf have mentioned as the origins from which all other sects stem. They are:
The foundation of the Khawaarij is based on two key issues: they exaggerate in takfeer and declare Muslims who commit major sins as disbelievers. Based on this, they consider a Khalifah who implements Shari’ah, yet commits some sins or acts unjustly in certain judgments, to be a disbeliever. They also tend to view all other Muslims as disbelievers except themselves. Sometimes, their numbers may be as many as twenty thousand, or as few as just two individuals. There is a story about a brother who was imprisoned in Egypt and met an individual who claimed: "Everyone in the world is a disbeliever except for me and another person I know in India." Such are the Khawaarij. (Relevant)
The foundation of the Murji'ah is the opposite of the Khawaarij. While the Khawaarij exaggerated in their interpretation of eemaan (faith) and kufr (disbelief), the Murji'ah undermined these concepts, affecting their understanding. Consequently, in their view, a person who has abandoned all obligatory deeds can still be considered a Muslim. Similarly, someone who commits all kinds of disbelief but claims to believe in Allah and the Day of Judgment will also be regarded as a Muslim. Contrary to common assumptions about the Khawaarij, the Murji'ah are actually considered the more dangerous and harmful sect between the two. (Relevant)
The foundation of the Qadariyyah is their belief in al-Qadar (divine decree) regarding good events, but they do not believe in divine decree for bad events. They deny that everything happens by the will of Allah, considering this concept unjust. They also reject the idea that Allah guides some and misleads others based on His knowledge and justice, despite Allah's awareness of what is in people's hearts and who deserves good. How do they not believe in this? It's not an outright disbelief. Rather, they misinterpret certain Ayat, leading to the distortion of some texts. This discussion is not about people who disbelieve outright. (Relevant)
The foundation of the Shee’ah is their exaggerated love for the family of the Prophet (peace and blessings of Allah be upon him). They believe that 'Ali ibn Abi Taalib (may Allah be pleased with him) was the best among them and the rightful Khalifah, to the exclusion of all others, despite this belief contradicting numerous texts and even statements made by 'Ali ibn Abi Taalib himself. Some among them go to the extreme of cursing the rest of the Sahaabah and considering them to be disbelievers. (Relevant)
The foundation of the Jahmiyyah is their belief that the Qur'an, which is the Speech of Allah and one of His Lofty Attributes, is a creation like the rest of creation. May Allah protect us from such misguidance. They do not recognize it as one of the Lofty Attributes of Allah. They also deny the Attributes of Allah, believing that affirming them would imply a comparison of Allah to His creation, based on philosophical notions. This sect is considered one of the most harmful. (Relevant)
The common name for these groups is Ahlul-Ahwaa', meaning they follow their desires. The Prophet (peace and blessings of Allah be upon him) warned against them in narrations found in both Saheeh al-Bukhaari and Saheeh Muslim, following the citation of an Ayah:
هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَـٰبَ مِنْهُ ءَايَـٰتٌۭ مُّحْكَمَـٰتٌ هُنَّ أُمُّ ٱلْكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌۭ ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌۭ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ ۗ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّۭ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ
It is He who has sent down to you, [O Muḥammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allāh. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding. (Aali ‘Imraan 3:7)
What is the wisdom behind Allah making certain Ayat as they are? It serves as a test for people to see whom they are following: are they adhering to the intended meanings from Allah, or are they following linguistic interpretations that suit their desires? That is why Allah said:
فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌۭ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ
As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them].
After the Ayah was cited, the Prophet (peace and blessings of Allah be upon him) said: “When you see those who follow what is not so clear of the Qur'an, then they are those whom Allah described, so beware of them.” That’s why one of the Salaf said, “I do not know anyone among the people of desires who argues except with what is ambiguous.” (Source)
One might wonder why these misguided sects behave as they do. They typically select a topic related to faith—this could involve the Beautiful Names and Lofty Attributes of Allah, the Qur’an as the Speech of Allah, al-Qadar including both the good and the bad, the essence of faith itself, or how we should relate to the family of the Prophet (peace and blessings of Allah be upon him), among other topics. These subjects are tied to the six articles of faith: belief in Allah, the angels, the books, the messengers, the Day of Judgment, and belief in al-Qadar, encompassing both the good and the bad. When addressing these topics of faith, these sects tend to either exaggerate or neglect and undermine them. Ibnul-Qayyim said:
Some of the Salaf said: “Allah - the Exalted - does not command anything except that Shaytan has two incitements in it: either towards negligence and deficiency, or towards excess and extremism, and he does not care by which of them he succeeds.”
Most people, except a very few, fall into these two valleys: the valley of deficiency, and the valley of excess and transgression. Very few are those who steadfastly remain on the path that the Messenger of Allah (peace and blessings of Allah be upon him) and his Companions were on.
(Source)
As an example, how do exaggeration and negligence occur? Let's consider faith: suppose there are twenty texts. Those who exaggerate focus on ten of these texts but ignore the rest. If they do consider the remaining texts, they distort their meanings. On the other hand, those who are negligent focus on the other ten texts and disregard the first ten. Meanwhile, Ahlus-Sunnah take a different approach. They consider all twenty texts and understand them in a way that avoids any contradictions. When one does this, meaning they follow certain texts while neglecting others, it typically involves focusing on ambiguous texts and disregarding the clear ones.
As mentioned, the five sects are the Khawaarij, Murji’ah, Qadariyyah, Shee’ah, and Jahmiyyah. There are countless other sects as well. The first four were named after their erroneous foundational beliefs. The last, Jahmiyyah, is named after their leader, Jahm ibn Safwan, which is why they are called Jahmiyyah. The false foundation of the Khawaarij is their rebellion (khurooj) against the just Khalifah. The foundational belief of the Murji'ah is al-Irjaa'. The Qadariyyah deny the existence of al-Qadar. The foundation of the Shee'ah is "التشيع" (at-Tashayyu'), where loyalty is given only to the family of the Prophet (peace and blessings of Allah be upon him) and not to the rest of the Sahaabah. This is how sects can be assessed, as shaykhul-Islam ibn Taymiyyah stated: one should examine their foundations and their leaders, either one or both. This approach also applies to contemporary sects or groups, including Jamaa’at ad-Da’wah wat-Tableegh.
First of all, Jamaa'at ad-Da'wah wat-Tableegh was established by three well-known leaders: Muhammad Ilyas, Muhammad Yusuf, and In'aam al-Hasan. Muhammad Ilyas is the founder and imam, Muhammad Yusuf is his son, and In’aam al-Hasan is his son-in-law, having married the imam's daughter. Since their time, there have been some changes, which can be recognized from their writings. Their main book, "Tableeghi Nisaab," is written in Urdu. One can also identify them by the practices they adhere to consistently. Additionally, their biographies are available.
Let’s return to the topic of their imams. Their primary imam studied at a university known as Deoband in India, which is often compared to al-Azhar in Egypt in terms of its prominence; some even refer to it as the Indian al-Azhar. Many scholars, both Sunni and non-Sunni, have studied there. Unfortunately, Deoband has predominantly been influenced by Sufis.
When discussing Sufis, they can be categorized into four types. The first type ascribes themselves as Sufis, yet if you examine their statements, actions, and their practice of Islam, you will not find any bid'ah (innovation). So, why do they consider themselves Sufis? They believe that spending extensive time in worship, abstaining from worldly life as much as possible, dedicating all resources for the sake of Allah, and maintaining just enough to sustain a healthy body for worship, as well as pursuing and disseminating knowledge, qualifies one to be called a Sufi. The error lies solely in the term 'Sufism'; these individuals are considered Sunni, but the mistake is in how they label themselves or their practices as Sufi. Neither the Prophet (peace and blessings of Allah be upon him), the Sahaabah, the Taabi’een, nor the Atbaa’ at-Taabi’een ever did that. So why should we, especially when it can cause confusion?
The second type of Sufis are also Muslims but deviate in their actions; they engage in practices not grounded in the Sunnah, such as peculiar forms of dhikr where they gather in circles, engage in howling, fainting, among other activities, believing these acts cleanse their souls. They also partake in innovations at graveyards. While they do not commit shirk, they mistakenly regard the graves of the righteous and their imams as auspicious places for worship, such as reciting the Qur'an. They do not, however, call upon the deceased. These are innovators but remain within the fold of Islam.
The third type of Sufis exhibits more severe misguidance, verging into shirk. There are two ways they fall into this: some, instead of calling upon Allah, invoke the deceased, believing them to be holy to the extent that they can emerge from their graves to assist in their needs. This false belief, a deception by Shaytan, leads them away from Allah and back to these deceased figures, may Allah protect us. If confronted, some might agree that only Allah can benefit or harm, claiming they do not worship the deceased. When asked about their actions, they might echo the rationale of the kuffaar Quraysh before Islam: they see it as a means to draw closer to Allah. “If I make du'aa’, but because I’m sinful, then Allah won’t accept it. But if they make du’aa’ for me, their prayers will be accepted by Allah.” May Allah protect us from such beliefs, similar to those held by the kuffaar Quraysh. Allah said:
أَلَا لِلَّهِ ٱلدِّينُ ٱلْخَالِصُ ۚ وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلْفَىٰٓ إِنَّ ٱللَّهَ يَحْكُمُ بَيْنَهُمْ فِى مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ كَـٰذِبٌۭ كَفَّارٌۭ
Surely the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): "We worship them only that they may bring us near to Allâh." Verily Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever. (Az-Zumar 39:3)
What is the sole distinction between them and the kuffaar Quraysh? The kuffaar Quraysh were fully aware of their worship and admitted to it, whereas these individuals are completely ignorant and unaware that their actions constitute worship. The Prophet (peace and blessings of Allah be upon him) said, “Du’aa’ is worship.”
The other type is the most extreme. They believe that the deceased can benefit or harm, cure, etc. What's more, some of them, may Allah protect us, dare to swear by the name of Allah—even though they know they are lying—but would never dare swear by the name of the deceased for fear of being harmed by them. See how extreme their shirk is. May Allah protect us.
The fourth category represents the core and reality of Sufism. Despite what we have mentioned so far, with some forms being very dangerous and others worse, this type, when compared, renders the rest seemingly meaningless. They believe in Wahdatul-Wujood and al-Hulool wal-Ittihaad. They deny the existence of duality, believing only in one unified entity. They do not acknowledge a Creator and the created as separate; instead, they believe that the Creator and creation are one. May Allah protect us. They regard this belief as a precious pearl, something very valuable, but claim it requires a certain feeling to understand. How do they claim to achieve this feeling? By engaging in what they consider dhikr—swirling in circles, howling, and sometimes claiming visions of the Prophet (peace and blessings of Allah be upon him) as a green-light figure, supposedly seen with their own eyes. But in reality, who are they seeing? Shayaateen. Some even claim to have seen Paradise itself! What is it in reality? Pure sorcery and witchcraft, especially since many of them consume hashish, which is widely distributed among Sufis in our home countries. Historically, it was known as the "hashish of the poor" because Sufis were often referred to as the poor. When they consume it, their "shaykh" tells them that they are in heaven, surrounded by angels, in Paradise, and so on. That’s why there is a saying that someone who doesn’t have a shaykh, his shaykh is Shaytan. Of course! When they are in an overdose, if no one gives them illusions, they start to think about other things like women and worldly life. They perform all these rituals to lead one to proclaim that everything is God. May Allah protect us. Some even go so far as to say that there is a higher level than this—what is it? That one can become Allah Himself! Two well-known heretics were ibn ‘Arabi and al-Hallaaj. Both are considered disbelievers and heretics across all madhhabs.
Unfortunately, many learned individuals from Deoband hold these false beliefs, including the most extreme forms, as well as engaging in shirk at graveyards. As a result, most graduates from there harbor such shirk and erroneous beliefs. May Allah protect us. There are relatively few who either have connections with Sunni shuyookh or belong to a Sufi sect while rejecting all forms of shirk. This Sufi sect may have some unusual innovations, but when it comes to shirk, their views are clear, considering such practices far-fetched. They are Muslims, alhamdulillah. (Relevant)
Muhammad Ilyas is clearly influenced by Sufism, as indicated by the bay’ah (pact) used to initiate membership in Jamaa'at ad-Da'wah wat-Tableegh. This process involves four Sufi sects, including the Naqshbandiyyah, along with three others. Nonetheless, they give bay’ah to become official members of Jamaa'at ad-Da'wah wat-Tableegh through one of these four sects, each having its own unique way of initiating this pact. It’s a practice they are very well-known for. Additionally, most of their “masaajid” in India are built over the graves of those they consider walis. The founding of the Jamaa’ah was also marked by a significant event: Muhammad Ilyas reportedly had a dream in which Allah illuminated his heart with an interpretation of the following Ayah:
… كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ
“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allāh…” (Aali ‘Imraan 3:110)
This refers to the khurooj they perform, specifically in the manner they go about conducting da’wah. Going out to make da’wah is not inherently wrong; however, the critical issue is the manner and method in which they carry out their da’wah. Is there something amiss or not? Their entire foundation is laden with significant errors. Firstly, it is well-known among the Salaf, and there is consensus that one cannot use dreams as evidence, which is something they have done. Historically, those known for using dreams as evidence include the Christians. In contemporary times, among Muslim sects, the Sufis also heavily rely on dreams, treating them as if they were texts from the Qur'an or the Sunnah of the Prophet (peace and blessings of Allah be upon him)—may Allah protect us. Furthermore, within the dream itself, it was claimed that Allah Himself illuminated his heart with the interpretation of the Ayah. This claim can be categorized in two ways: either as wahy (revelation), which has obviously ceased after the Prophet (peace and blessings of Allah be upon him), or something akin to the experiences of the Sufis, who counter Ahlus-Sunnah by saying, “You take knowledge from the deceased, and we take knowledge from the living and who never dies.” But how can this be substantiated? “My heart said what Allah said.” How do we know it was not Iblees or Shaytan who influenced his heart? How do we know it was an angel and not Shaytan?
Moreover, this is something called al-Ilhaam, similar to the well-known example of ‘Umar ibnul-Khattaab. The Sahaabah noted that Allah has placed truth on ‘Umar’s tongue and guided him to the correct path. (Source) (Source) The Prophet (peace and blessings of Allah be upon him) said: "There have been inspired people among the nations, and if there is to be any among my Ummah, it would be ‘Umar ibnul-Khattaab." (Source) Does this imply that everything ‘Umar did was infallible? No. ‘Umar himself acknowledged his mistakes, contrasting them with instances where Abu Bakr as-Siddeeq was correct. Two well-known incidents highlight this: one where Abu Bakr insisted they should fight those who apostatized and those who withheld zakah, despite ‘Umar's initial reluctance; ‘Umar eventually conceded that Abu Bakr was right. Another incident occurred when the Prophet (peace and blessings of Allah be upon him) passed away, and ‘Umar vehemently denied his death, threatening to cut anyone’s head who claimed otherwise. However, Abu Bakr calmed the situation by reminding everyone: As for what follows, whoever among you worships Muhammad, may Allah's peace and blessings be upon him, then Muhammad has indeed died. And whoever among you worships Allah, then Allah is alive and does not die. Allah said:
إِنَّكَ مَيِّتٌۭ وَإِنَّهُم مَّيِّتُونَ
Verily you (O Muhammad صلى الله عليه وسلم) will die, and verily they (too) will die. (Az-Zumar 39:30)
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌۭ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ ۚ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَـٰبِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًۭٔا ۗ وَسَيَجْزِى ٱللَّهُ ٱلشَّـٰكِرِينَ
Muhammad (صلى الله عليه وسلم) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allâh; and Allâh will give reward to those who are grateful. (Aali ‘Imraan 3:144)
… 'Umar said: “By Allah, it was only when I heard Abu Bakr recite it that I was struck down, so much so that my legs could not support me, and I collapsed to the ground when I heard him recite it. I knew then that the Prophet, may Allah's peace and blessings be upon him, had died.”
(Source)
He knew the Ayah by heart, but due to shock, he forgot it. That's why, in some cases, what does 'Umar do if he is unable to come to a conclusion? He gathers the Sahaabah who had participated in Ghazwat al-Badr and asks for their opinions. Just because one is supported by Allah (mulham) or guided by an angel (muhaddath) to what is correct does not mean one is infallible. That’s why Ahlus-Sunnah are in agreement that whether one is mulham or muhaddath, one should not follow it unless it conforms to the Qur’an and the Sunnah.
Concerning what they say about Muhammad Ilyas, he implemented the interpretation of the Ayah from a dream and claimed that he was muhaddath, asserting that Allah had illuminated something in his heart. They believe all this without hesitation. Despite this, the Ayah in question contradicts how the Sahaabah understood it. Was it implemented by reaching out to people in da’wah, whether they are Muslims or otherwise? No, it was not like that. One can read their biographies, which show that it is contrary to what they assumed.
Thirdly, there is something that confirms their deep connection with Sufism: their first imam was the leader of the entire group, as was the second imam, i.e., the son, and the third imam, i.e., the son-in-law. However, what about the fourth imam? Was he a leader for the entire group? No, he was a leader in the Majlis ash-Shoorah (opinion council), meaning he could not decide alone. Why did they do that? Consider their reasoning; there is a book called "شمس المعارف الكبرى" written by al-Buuni, who is one of the major Sufis. I don’t want to discuss the book's contents as they are quite shocking. Regardless, the book claims to provide keys to the unseen, to know about the future. What does Allah say in the Qur’an?
إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌۭ مَّاذَا تَكْسِبُ غَدًۭا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍۢ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢ
“Verily Allâh, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allâh is All-Knower, All-Aware (of things).” (Luqman 31:34)
While the author of the book claims to possess knowledge of the keys to the unseen, how is this different from sorcerers who claim to know the future? Upon examining the so-called keys, there are some Arabic words that are understandable, but then there are others that, although written in Arabic, are incomprehensible. In reality, these are names of the Jinn. Additionally, there are secret symbols resembling stars, similar to those known among sorcerers. Some even claim that these symbols derive from Sulayman's seal. They believe that Prophet Sulayman was a sorcerer, a notion shared by many Jews. Another symbol is alleged to be a seal of Dawud. This is why sorcerers, when performing witchcraft, often draw these symbols. All of these are acts of pure disbelief, especially the claim to believe in the unseen, which all the fuqahaa' agree clearly contradicts what is stated in the Qur’an. Believing that someone knows the future leads to disbelieving such an Ayah, as previously mentioned. What does the book say? It mentions four names; they are the names of those who founded Jamaa'at ad-Da'wah wat-Tableegh, but the fourth name claimed was imam Mahdi. That’s why they await him, believing that when he arrives, he will be their imam and a leader for the Jamaa'ah. Many have performed hajj to make bay’ah as they believe he will soon appear. The reason their imam is not the leader, but rather they have an opinion council, is because they are waiting for imam Mahdi, whose leadership is reserved for the Jamaa'ah. Additionally, many of their imams subscribe to the concept of Wahdatul-Wujood. This false belief is prevalent among their leaders.
Concerning their books, one that is very well-known is “Tableeghi Jamaa’ah,” which has been translated from Urdu to Arabic. Its contents, may Allah protect us, are filled with shirk—polytheism in Divine Lordship and in worship, rights that belong only to Allah. Another notable aspect is their imams' adherence to extreme Sufism and the Maatureedi ‘aqeedah. While they do not regard Sufism as a creed but rather as a means of purifying their lives, according to Ahlus-Sunnah, these beliefs are interconnected. That's why those in Jamaa’at at-Tableegh predominantly adhere to the Maatureedi creed, even though many Maatureedi imams oppose Sufism. However, within the Jamaa’ah, beliefs are mixed, especially among the newer generations. For example, they claim to follow the Shaafi’ee madhhab in fiqh, the Ash’ari in 'aqeedah, and the Shaadhili path in tareeqah. In other words, they are a mixture of strangeness—Sufism, Mutakallimeen, etc.—despite early imams opposing these sects. Indeed, there have been Mutakallimeen who opposed Sufis. Thus, it is known that the imams may subscribe to one of the tareeqahs in Sufism, their 'aqeedah being Maatureedi, and in fiqh, they are known to be Hanafis. Yet, imam Abu Haneefah and his students have clear texts that contradict the contemporary positions in beliefs and methods held by Maatureedi 'aqeedah and Sufism.
Concerning the Maatureedi sect, which is considered one of the misguided sects, they hold deviant views on faith as they do not consider actions to be part of faith. According to them, practices such as salah, zakat, and hajj are all part of Shari’ah but not part of faith. This contradicts the texts of the Qur’an, the Sunnah, and the statements of the Salaf, as it is clear that actions are an integral part of eemaan. (Relevant: Are Actions a part of Eemaan?)
Concerning the Maatureedi sect and their approach to the Beautiful Names and Lofty Attributes of Allah, they do not accept all the Attributes of Allah as described in the texts of the Qur’an and the Sunnah. This is because they rely on 'Ilm al-Kalaam, treating this as though the Qur’an and Sunnah are incomplete. To illustrate the danger of basing one's beliefs on 'Ilm al-Kalaam and understanding the Qur’an and the Sunnah through this lens, consider it akin to interpreting the texts not in pure Arabic but rather in dialects heavily influenced by foreign languages. Some words, although Arabic, have meanings that are vastly different from their usage in pure Arabic at the time of the Prophet (peace and blessings of Allah be upon him). Relying on your own Arabic dialect for interpretation can lead you to completely different conclusions from the intended meanings of the Qur’an and the Sunnah. (Relevant) (Read: Section 7: 'Ilm al-Kalaam and the Salaf's Stance)
Due to the Maatureedi sect's reliance on ‘Ilm al-Kalaam, they hold incorrect beliefs concerning eemaan, the understanding of Allah’s Attributes, and even their views on al-Qadar, encompassing both the good and the bad. Similar to Hizbut-Tahreer, they do not rely on ahaadeeth al-Aahaad as sources for their beliefs. This leads them to disregard countless texts from the Sunnah. What then replaces all this? ‘Ilm al-Kalaam, as dictated by their flawed reasoning. The imams of Jamaa’at at-Tableegh are known to be Maatureedi.
Are all the issues I've brought forth so far widely known? Unfortunately, no. Why not? They are known to those who speak Urdu, but not to others, because the books distributed differ. For instance, books like “Tableeghi Nisaab” are filled with shirk and superstitious beliefs. Meanwhile, other books used, such as Riyaadh as-Saaliheen by imam an-Nawawi, which has been approved by Ahlus-Sunnah and contains a large percentage of hadiths from Saheeh al-Bukhaari and Saheeh Muslim, are utilized for broader audiences. In contrast, “Tableeghi Nisaab” may be used internally. That’s why many from Jamaa’at at-Tableegh are not aware of the issues I've mentioned.
Another issue concerns what Jamaa’at at-Tableegh considers and promotes as knowledge. It primarily revolves around encouraging people to engage in da’wah. They may cite certain Ayat and hadiths, but how do they do it? Depending on the country you are in, one of them might tell you a story about an incident that supposedly happened in another country where the da’wah was fantastical. Another person might recount this same story but claim it took place in India, while yet another might say it occurred in Australia. They often add to, omit from, or change the story. These tales are filled with inconsistencies; you will never know where they actually occurred, or if they occurred at all. The stories they relate will always purportedly have taken place in a country other than the one you are in. Thus, those from the particular country you reside in might not share the same type of captivating stories, but only relay simpler tales, like someone beginning to lead a righteous life. However, those fantastical and highly appealing stories are always said to occur in distant countries, never anywhere nearby.
If you were to question a member of Jamaa’at at-Tableegh about what they or their imams say, they might claim it’s all untrue. Why? Because their knowledge is limited to what is immediately around them. What about fiqh? Or discussions about ‘aqeedah? While opinions may vary, these topics are generally not allowed among them. Why not? Because discussing ‘aqeedah and fiqh can lead to disagreements and division, which is why they avoid such topics. There may be exceptions, but these are typically limited to a few individuals. As a result, most members are profoundly ignorant about such matters. If someone is ignorant themselves, how can they discern whether a masjid is built over a grave or not? How can they judge the correctness of Arabic words they hear? Most will not be able to differentiate at all. It’s only those who have traveled extensively and risen to higher positions within the group who truly understand the reality of their group.
What about issues that no one among them can deny, which we observe daily? I've heard from two brothers, who do not know each other, yet both shared similar experiences. When they engage in da’wah, they continuously travel back and forth between countries. Their travel schedules are distinct: three days, a week, a month, and notably, a four-month period specifically in India. It has become akin to a 'hajj' for them, unfortunately. Upon reaching this point, one ascends to higher positions. For example, when members meet, they don't inquire about each other’s knowledge or how much of the Qur'an one has memorized; instead, they ask about the extent of their travels in these set periods. A short trip is considered insignificant, but a four-month journey elevates one's status, earning them special treatment and respect.
They are also known for enjoining good but not forbidding evil, contrary to what is stated in the Qur’an. They focus on enjoining good because it is generally received with happiness, whereas forbidding evil might lead to opposition. When they enter a masjid, their sole objective is to make nearby da’wah. Here's how it works: they divide themselves into three groups. Before going out, they form a circle and recite al-Faatihah. Group one departs to engage in da’wah, group two sits around individually, and group three performs salah and du’aa’ for the success of group one. This practice is consistent among them.
Is there something wrong with this? To determine if something is amiss, one needs to understand what bida’ah is. Anything that opposes the Sunnah is considered bida’ah. Imam ash-Shatibi mentions two types of bida’ah: one that has no basis in Islam and bears no resemblance to any Islamic practice, which most Muslims may recognize as bida’ah. The more dangerous type, however, is the bida’ah that is not recognized as such because it appears to have a basis in Islam. To illustrate with a hadith:
Anas ibn Malik (may Allah be pleased with him) said: “Three people came to the houses of the wives of the Prophet (peace and blessings of Allah be upon him) asking about the worship of the Prophet (peace and blessings of Allah be upon him). When they were told, it was as if they regarded it as too little. They said: Who are we in comparison to the Prophet (peace and blessings of Allah be upon him)? Allah has forgiven his past and future sins. One of them said: As for me, I will pray all night forever. Another said: I shall fast all my life and never break my fast. Another said: I shall keep away from women and never get married. The Messenger of Allah (peace and blessings of Allah be upon him) came and said: “Are you the ones who said such and such? By Allah, I am the one who fears Allah the most among you and I am the most pious, but I fast and I break my fast, I pray and I sleep, and I marry women. Whoever turns away from my Sunnah is not of me.” Narrated by al-Bukhaari (5063) and Muslim (1401).
When examining these three types of bida’ah, one might say that they will pray every night. Does this practice have a basis in Islam? Yes, worshipping Allah at night is encouraged, but not in the way they intended to practice it, that is, every night consistently. What about fasting? Does this have a basis in Islam? Yes, it is encouraged and praised, but not in the manner it was intended. Hence, if it is not from the Sunnah, there will be no reward, but the Prophet (peace and blessings of Allah be upon him) stated that the best fasting is that of Dawud (peace be upon him), fasting one day and not the next. Fasting has a basis in Islam, but the grave error lies in the manner they intended. What about someone who claimed that he will never marry? Does this have a basis in Islam? No, it does not.
Thus, bida’ah is not only something that has no basis but also something that has a basis in Islam but is still regarded as bida’ah because of the manner in which it is practiced, which contradicts how the Prophet (peace and blessings of Allah be upon him) practiced it. This is how you can discern whether the Jamaa’at at-Tableegh's method of performing da’wah is Sunnah or bida’ah. To go out and make da’wah is not inherently problematic, as the Prophet (peace and blessings of Allah be upon him) and the Sahaabah (may Allah be pleased with them) engaged in da’wah. The question is the manner in which they implement the da’wah. Did the Prophet (peace and blessings of Allah be upon him) do exactly that? Did the Sahaabah do exactly that? Anyone who has read the biographies of the Prophet (peace and blessings of Allah be upon him) and the Sahaabah will know that the manner in which they conducted da’wah is nowhere to be found in these practices. This confirms that the manner in which they conduct da’wah is clearly bida’ah.
To provide historical context, when the British colonized what is today known as Pakistan, India, Bangladesh, and Kashmir, many Sunni Muslims openly declared jihaad against the colonization, led by Sunni ‘ulama’. One prominent figure was shaykh Isma'eel ash-Shaheed, author of “Taqwiyat al-Eemaan.” Interestingly, this was an explanation of another book, “Hadd al-Ishraak,” which resembled shaykh ibn ‘Abdul-Wahhab's “Kitab at-Tawheed.” This book is filled with Ayat and hadiths, where shaykh Ismaa’eel opposed the shirk practices of his time. The first part of the book discusses tawheed and shirk, while the other part addresses Sunnah and bida’ah. The way he explained hadith was unconventional compared to the usual methods, where ‘ulama’ typically cite the text and then provide a detailed explanation, often sentence by sentence. Instead, his book appears almost as an independent work, excellently and beautifully written. Uniquely, it doesn’t solely focus on Tawheed ar-Ruboobiyyah but also explores how it relates to Tawheed al-Uloohiyyah.
Shaykh Isma'eel ash-Shaheed, known as ash-Shaheed because he did jihaad against the British, made significant contributions. May Allah accept it from him. During the jihaad against the British, the British employed a dangerous strategy that persists to this day. They would seek out Muslim sects to support, preventing them from joining other Muslims. After thorough investigations to determine suitable candidates to undermine the jihaad, Jamaa’at at-Tableegh was their first choice. They supported them for half a year. If one wonders why, it’s because Jamaa’at at-Tableegh’s justification for their khurooj heavily involves textual evidence of jihaad, which they distort and misinterpret to align with their misguidance. I have heard this firsthand from their members, who cite certain Ayat about jihaad that clearly do not support their notion of khurooj.
However, when the British realized that the Qadiyaniyyah (Ahmadiyyah) movement, which was starting to emerge and believed in a false prophet, was more effective, they shifted their support. The Qadiyaniyyah disregarded jihaad, considered the British as their wali al-amr (like their Khalifah), and believed that they should be obeyed, among other peculiar beliefs. That's why the British eventually withdrew their support from Jamaa’at at-Tableegh and instead supported the Qadiyaniyyah.
Jamaa’at at-Tableegh enjoys unrestricted access to many countries, including “Israel”. I’ve heard a member claim, as though it was some kind of miracle (karaamah), “We were in Israel and got lost, then passed by some Israeli soldiers who invited us for tea and showed us the way!” This incident illustrates their satisfaction with the group.
Such all points highlight the grave errors in their foundations, which Ahlus-Sunnah ‘ulama’ have declared as contrary to the core foundations of Ahlus-Sunnah wal-Jamaa’ah. These foundations have been articulated by numerous scholars, including imam Ahmad, imam ibn al-Madini (the shaykh of imam al-Bukhaari), imam al-Muzani (the student of imam ash-Shaafi’ee), imam ibn Abi Zayd al-Qayrawani (known as the little imam Maalik), and imam Abu Uthman as-Saabooni. They emphasized the foundations of Ahlus-Sunnah wal-Jamaa’ah in creed, covering various topics such as the articles of faith, and major issues like abstaining from ‘Ilm al-Kalaam. If one opposes these foundations, they are no longer considered part of Ahlus-Sunnah wal-Jamaa’ah. (Relevant)
The leaders of Jamaa’at at-Tableegh and as stated in their own books, have contradicted many of these foundations, particularly problematic as they ascribe to the Maatureedi ‘aqeedah and engage in practices considered grave worship and extreme Sufism. It is clear that Jamaa’at ad-Da’wah wat-Tableegh is not part of Ahlus-Sunnah wal-Jamaa’ah. Many contemporary Sunni ‘ulama’, such as shaykh Muhammad Ibraaheem Aal ash-Shaykh, shaykh ‘Abdurrazzaaq al-Afeefi, shaykh Isma’eel al-Ansaari, shaykh Hammaad al-Ansaari, shaykh Hamood at-Tuwayjiri, and shaykh Taqiy ud-Deen al-Hilali—who spent many years in India and was a major imam in the Arabic language—have also stated this clearly. When al-Hilali wrote about them, he was fully aware of their practices. His insights were not based on hearsay but on his own direct observations and experiences.
Does this mean that every member of their group is not from Ahlus-Sunnah wal-Jamaa’ah? Not necessarily. However, any member who embraces these deviations and misguided beliefs, especially in matters of ‘aqeedah, cannot be considered part of Ahlus-Sunnah wal-Jamaa’ah. If members consistently practice these errors, they are in grave danger of committing bida’ah and risk being classified as Mubtadi’. Despite being shown that their actions are gravely mistaken, if they persist in this deviance, it underscores their misguidance. However, many of their members are ignorant of these issues. This confusion often arises because initial inquiries about this group by Sunni ‘ulama’ like shaykh ibn Baaz and shaykh ibn ‘Uthaymeen, who were not fully aware of their practices, were based on limited interactions. These scholars initially perceived them as predominantly Sunni from Saudi Arabia, where the members were knowledgeable about ‘aqeedah and did not engage in significant bida’ah. This led to an initial opinion that, while they made some mistakes and needed advice to correct these errors, they were generally considered to be good enough. At one point, shaykh ibn Baaz stated that only knowledgeable individuals should accompany them, so they could provide advice and so on. However, after receiving detailed information about their reality, he confirmed that they are not from Ahlus-Sunnah wal-Jamaa’ah.
To add another point, which many may not fully understand: does this mean there is no goodness at all in what they do? Not necessarily. Shaykhul-Islam ibn Taymiyyah discussed two extremely deviant sects: the Raafidhah and the Jahmiyyah. He described how their travels resulted in some people converting to Islam through their efforts, stating that in this specific instance, being a Raafidhi or Jahmi is preferable to remaining a disbeliever. (Source) (Relevant) Thus, a disbeliever who has never heard anything about Islam would be better off being guided by them than continuing in disbelief. It should be clear that one does not wish for others to remain in these misguided sects, but rather to follow Ahlus-Sunnah. This shows that not every aspect of such misguided sects is entirely evil. There may have been outward aspects of Islam, albeit distorted, that they saw as good before becoming deeply engulfed in grave misguidance. If it were entirely evil, they would not have embraced Islam. However, this is a different matter if it involves zandaqah, other shirk practices, or beliefs. The key point here is that many people have been guided to Islam through their influence, though they did not actually join these misguided sects.
In short, what I am saying does not stem from my own whims and desires, nor is it merely my personal opinion. Rather, it is based on the principles of the Salaf and as mentioned by major 'ulama'. And Allah knows best.
Relevant:
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