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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  

All Praise is to Allaah who says in His Book:

This day have I completed (perfected) your religion for you and have completed My favour upon you and have chosen for you Islaam as your religion

and Who also says

And no by your Lord, they cannot be real believers until they make you as a judge in all disputes between them and then do not find any resistance against what you have decided in their souls but accept (it) with the fullest submission

and Who also said:

And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Madinah) and the Ansar (the citizens of Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in faith). Allaah is well pleased with them asa they are well pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.

And may prayers and peace be upon His friend and chosen one, Muhammad bin Abdullaah, who said: "I have left you upon clear proof. Its night is like its day. No one deviates from it except one who is destroyed" [Musnad Ahmad], and who also said: "Whoever does an action which we have not commanded will have it rejected." [Bukaaree]

And [prayers and peace] be upon his family and companions to whom the Messenger (sallallaahu alayhi wasallam) said: "I advise you to fear Allaah (have taqwaa of Him) and to listen and obey (to the leader) even if it is a black abyssinian slave. He amongst you lives for long will see many controversies/differences. Therefore, you must stick to my sunnah and the sunnah of the rightly guided caliphs. Stick to it (the sunnah) with your molar teeth and beware of the newly-invented matters as every newly-invented matter is an innovation and every innovation is misguidance", and who also said: "And my ummah will split into 73 groups all of them in the Hellfire except for one", then it was said: 'And what is this one group? He said: "It is that which I am upon this day and my companions."

Nowadays there is a lot of talk regarding the muslim groups and the majority of those who speak about them can be divided into two types: Those who praise and those who criticise, due to the differences in the purposes of the criticism. For this reason I loved to talk about two groups from amongs them so that I make clear, what I believe to be correct and that I make clear some of the things which some of the noble brothers have complained about. Also, that I may respond to some of the queries which circulate in the minds of many of the youth, while joining together the branches with the fundamentals, which these groups have gone towards (and adopted), so I say and with Allaah lies success:

Know my brother - may Allaah make me and you receive every goodness - that the true da'wah is the da'wah that stands by and sticks to the Book and the Sunnah upon the understanding of the Salaf us-Saalih (the Righteous Predecessors) and that any da'wah that leaves anything from what has just been mentioned has deviated and swerved from the path of truth and correctness to the extent of its abandonment of what has been mentioned above.

Know also that every group claims to be sticking to the Book and the Sunnah so what do you see is the difference between these groups and the call of the group upon the truth?

The differences are many and amongst them are:

Firstly: That the truthful call is the one that clings to the Book and the Sunnah upon the understanding of the Salaf us-Saalih and all the other calls cling to the Book and the Sunnah upon the understanding of the one who initiated and founded it. The Jahmiyyah cling to the Book and the Sunnah upon the understanding of Ja'd bin Dirham and Jahm bin Safwaan. The Ash'ariyyah cling to the Book and the Sunnah upon the understanding of their scholars who attribute themselves to Abu al-Hasan al-Ash'ariyy, the Tableeghiyyah cling to the Book and the Sunnah upon the understanding of its founder, Muhammad Ilyaas and the Ikhwaaniyyah with all its types and offshoots and amongst them are the Qutubiyyah cling to the Book and the Sunnah upon the understanding of its founder(s) Hassan al-Bannaa, Saeed Qutub, Hudaibee and others.

Secondly: That the call of truth is the one whose adherents take their knowledge from the leaders of the da'wah of the Salafiyyah in every age and era, who study under and learn from the living amongst them and read the books of those who are dead amongst them, from every generation in opposition to the calls of falsehood since they are the enemies of the scholars of the Salaf, the living amongst them and the dead. In fact they are behind every opposition to them even if they claim openly that they are followers of them.

Thirdly: That the adherents of the call of truth concern themselves with the books of the Salafiyyah, by reading, memorising, understanding, authenticating, and publishing and defending them in opposition to the calls of falshood since they are haters of those books. Rather, they fight against them, against their publication and they strive to get their followers to stick to the books of the founders of their groups.

To proceed, someone will say: 'Who are the Salaf and what are the written works of the Salafiyyah? The answer is: The Salaf are the companions, their successors and their successors. They are our predecessors and anyone who travels upon their way and methodology is a Salafi.

As for the works of the Salafiyyah, then they are many. I shall mention some of them:

* Musnad of Imaam Ahmed,
* Saheeh Bukhaaree,
* Saheeh Muslim,
* the four Sunans (Abu Daawood, Trimidhee, Nasaa'ee and Ibn Maajah),
* the tafseer of Ibn Jareer at-Tabaree,
* the tafseer of al-Baghawee,
* the tafseer of Ibn Katheer,
* the Refutation of Imaam Daarimee against Bishr al-Mareesee,
* the Refutation of Imaam Ahmed against the Jahmiyyah,
* Creation of the Actions of the Servants by Imaam Bukhaaree,
* ash-Sharee'ah by al-Aajuree,
* al-Eemaan by Ibn Mandah, at-Tawheed by Ibn Mandah,
* at-Tawheed by Ibn Khuzaimah,
* as-Sunnah by Ahmad bin Hanbal,
* as-Sunnah by al-Khilaal,
* as-Sunnah by Abdullaah ibn Ahmed bin Hanbal,
* al-Ibaanah by Ibn Battah,
* as-Sunnah by al-Barbahaaree,
* Sharh Usool I'tiqaad Ahl is-Sunnah wal-Jamaa'ah by al-Laalikaa'ee,
* the books of Shaikh ul-Islaam Ibn Taymiyyah - may Allaah have mercy upon him - all of them, without exception and likewise the books of his student, Ibn al-Qayyim - may Allaah have mercy upon him
* the books of the scholars of the Salafi da'wah in the Najd such as Kitaab ut-Tawheed of Imaam Muhammad bin Abdul Wahhaab and its explanations such as Tayseer al-Azeez al-Hameed and Fath ul-Majeed and Qurratu Uyoon il-Muwahhideen and Durar as-Sunniyyah and others besides them which are many and which have been written upon the way and methodology of those noble ones amongst the earliest ones who have passed by and those who came after them.

When you have learnt this then know that I will now talk about two groups amongst those groups like I indicated to you previously, making one of them as a branch and the other a foundation (for the discussion of the other) or putting it in another way, making one of them the foundation so that the reader might understand, in light of it, the other group. For you now is the explanation thereof and upon Allaah is reliance (placed):

The First Group: Jamaa'at ut-Tableegh

This group has a way and a methodology upon which it travels and fundamentals (principles) to which it returns and which it has named the six fundamentals and they are as follows:

1. Actualisation of the Kalimah: There is none deserving of worship except Allaah and Muhammad is the Messenger of Allaah. 2. Salaat (prayer) performed with khushoo' and khudoo' (awe, humility and submission). 3. Knowledge along with Dhikr (Remembrance). 4. Honouring the Muslims. 5. Correction of the intention and its purification. 6. Going out in the path of Allaah.

Beware - my noble brother - of these six fundamentals, look into them and reflect over the meaning of each fundamental. Then come with me so that I take some of these fundamentals and explain what they mean by them. Then we shall see after that: are they on the path of the Salaf in their understanding of these fundamentals, their implementation of them and in calling to them or not?!

Before the discussion, it is necessary that you understand, my brother, that these six fundamentals have a secret word (or agenda). When you have understood it you will be able, by the permission of Allaah, to understand all the words and actions of this group.

If you are now ready to understand these fundamentals and likewise this hidden agenda then come with me - may Allaah direct me and you to every good and turn away from me and you every evil.

The hidden agenda O my brother is:

Everything which causes or brings about separation or aversion/dislike or difference between two people (or parties) then it is cut off and abolished from the methodology of the group.

Have you understood the hidden agenda? I want you to look again repeatedly with a good understanding. Look once again.

Now, come with me so that we take one of the fundamentals of this group (and look into it) which is: The actualisation of the kalimah: There is none worthy of worship except Allaah. Do you know what the meaning of the actualisation of the kalimah: There is none worthy of worship except Allaah.

The meaning of the actualisation of the kalimah: There is none worthy of worship except Allaah, is the actualisation of Tawheed with all its three types: Tawheed ul-Uloohiyyah, Tawheed ur-Ruboobiyyah and Tawheed ul-Asmaa was-Sifaat. Shaikh Abdur-Rahmaan bin Hasan bin Aal Shaikh - may Allaah have mercy upon him - said in Fath ul-Majeed:

"His saying: Chapter: Whoever actualises Tawheed will enter Paradise without being held to account. I say: Its actualisation is: its purification and clarity from all the impurities of Shirk, Innovation and disobedience."

A question my brother - if Allaah allows and if you will permit me - if this is the meaning of the actualisation of the kalimah then why do we differ from them then?

Listen to the answer - after you have remembered the hidden agenda or secret word. Have you remembered? Then listen: Yes they do say: The first fundamental is the actualisation of the kalimah: There is none worthy of worship except Allaah alone, however what do they mean and intend by this actualisation? Their intent by its actualisation is speaking about Tawheed ur-Ruboobiyyah. Why? Because it does not cause any dislike/aversion or separation or difference between any two people among the muslims.

As for talking about Tawheed ul-Asmaa was-Sifaat, then it causes separation, dislike/aversion, and differences because there are (amongst the muslims many groups including) the Ash'ariyyah, the Maatureediyyah, the Jahmiyyah, the Hulooliyyah, the Ittihaadiyyah and the Salafiyyah. All of them differ with regard to this topic, Allaah's Names and Attributes and the fundamental upon which this group (Jamaa'at ut-Tableegh) stick to and travel upon which is the secret word or hidden agenda is that anything which causes aversion, separation and difference between two people then its ruling is that it should be removed and abolished from the methodology of the group.

It is likewise for the second type of the types of Tawheed which is Tawheed ul-Uloohiyyah. Speaking about this matter is forbidden and its ruling in the methodology of the group is that it is cut off and abolished because it causes separation, aversion and difference. It is so because this one is a Salafi and this other one is a grave worshipper. As for the first, he does not allow setting out on a journey to graves or performing prayer by the grave or towards it and nor does he allow Tawaaf to be performed around it and nor making Tawassul by the righteous dead people and nor seeking help and sustenance from them and so on, in opposition to the other one to whom all of what has been mentioned is permissible, rather he thinks it is the essence of the religion.

And this is why - my noble brother - when one of their leaders stands in order to exlplain this fundamental he does not say except: 'All praise is to Allaah who created us, gave us sustenance and has bestowed favours upon us' and so on, continuing with matters related to Tawheed ur-Ruboobiyyah only.

My brother says: Why dont you explain to me another of their fundamentals. I say to him: With happiness, of course! And do I desire for you anything but goodness!? Come, let us take the third fundamental: Knowledge with Dhikr (Remembrance)

I know and you know that knowledge is: 'Allaah said and His Messenger said and the Companions said', (in every matter) whether it is related to belief, acts of worship or dealings (with other people) or manners. But what is their intent by knowledge?

They say: Knowledge is of two types: Ilm ul-Fadaa'il (Knowledge of the Virtues of Actions) and Ilm ul-Masaa'il (Knowledge of Matters of Fiqh).

Have you remembered the secret word (or the hidden agenda)? I will remind you.

Everything which causes or brings about separation or aversion/dislike or difference between two people (or parties) then it is cut off and abolished from the methodology of the group.

Now let us return to their division: Knowledge is of two types, knowledge of the virtues and knowledge of the matters (of fiqh). They say: This (knowledge of the virtues) is for us (i.e. their group) and the knowledge of the matters is for the people of knowledge, all of you (i.e. the people who go out on khurooj with them) should seek it from the scholars of his own town (or country).

Have you taken caution from this division of theirs? Why do they allow speaking about the knowledge of the virtues of the actions and forbid it with regard to matters of fiqh? In fact they request from those who go out with them to seek this knowledge from the scholars of their own towns and countries. It is because the first does not cause separation, aversion and differences in opposition to the second.

My brother will you allow me to ask a question to see whether you have understood their secret word (or their hidden agenda) or not?

The question is: Will they enjoin the good and forbid the evil?

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:

Know - may Allaah direct me and you to every goodness and truth - that clouds do not cause except the herbage and greenery for the animals to grow. They do not cause except the seasonal herbage to grow. In fact if it rained upon a salt marsh or a swamp or if it rained at other than its proper time (for the land) it would not be of benefit. Therefore in those clouds there would be ruin and destruction.

This is in opposition to the water of the wells and springs since the people's thirst is quenched from it, land is cultivated by them and the region in which there are wells and springs is full of life most of the time. This is because the people in that area cultivate the land, and from it they drink and from it they reap their harvest and so on. Furthermore, the one who is resident as well as the traveller on his path is benefitted from the wells and springs. It is the same for their animals, their plants or even for making a provision for their journey by storing some water in their waterskins or their vesicles/containers.

So have you understood the difference?

For you is another story so that you may gain some insight about them:

One of them (the leaders) says, in the presence of those who have just started with them, to one of them who desires to seek knowledge of the Sharee'ah: Where are you going to O so and so? He will say: I will go to seek knowledge. The other one will reply to him: And for what purpose? He will say: So that I know the halaal from the haraam. The other one will reply: "Subhaanallaah! You do not know the halaal from the haraam? Have you not heard the saying of the Prophet (sallallaahu alayhi wasallam) : "Consult your heart even if people give you their opinion...." Subhaanallaah, until now you do not know the halaal from the haraam and yet many of the animals even know the halaal from the haraam. Do you not see that when you put your food in a place and then leave it the cat eats from it and when you return to it and you see the cat eating from it, if the cat sees you it will flee from you. On the other hand if you are sitting at a table and you place some food on your side it will come to you and eat besides you.

The first knows that it has fallen into the haraam and that is why it ran away from you and the second knew that it had obtained what was halaal and that is why it ate with you. O my brother with a sound and balanced intellect, differentiate between the halaal and the haraam, 'consult your heart even if people give you their opinion'.

O my brother, has this example and this glance (at them) made you satisfied?!!

The response to this story is left for you.

Take a third story:

One of them says to whoever is listening to him, with the intention of encouraging and exhorting him to go out with them on khurooj and to abandon his land, his family, his children and his wealth and other things besides them: O my brother, when you put some sugar in a cup and then pour some tea into it and then drink it without stirring the sugar you will not taste the sweetness of the sugar. When you stir it you will taste its sweetness. This is just like the eemaan in the heart of every human being, it is present and a person is not able to taste its sweetness until after it has been moved and stirred by going out on khurooj with the jamaa'ah.

My noble brother I think you will be quick in rejecting this story and this example by saying: Subhaanallaah, eemaan is present in the heart of every person, until it is present in even the Hypocrites, the Disblievers and the Apostates.

And you will also say: Subhaanallaah, if that is so then whoever does not go out (away from) the scholars, the students of knowledge, the callers to Allaah, the general people from among the men and women will not taste the sweetness of eemaan.

You will also say: Subhaanallaah. Did not the Prophet (sallallaahu alayhi wasallam) say: "There are three qualities which if found in a person will taste the sweetnes of eemaan: That Allaah and His Messenger are more beloved to him than anything else besides them, that he loves a person not loving him except for the sake of Allaah and that he dislikes to return to kufr after Allaah has saved him from it just as he hates to be thrown into the Fire." [Muslim]

I will finish with the next story my loved one (for the sake of Allaah),so that you can see how the Sharee'ah and the mind of the listener is being played with:

The ameer of the khurooj will, on the morning of Thursday, divide the people who are going out with him into two groups. The first group will stay in the mosque to form a circle for doing dhikr repetitively until all of the other sections of the second group return to the mosque. The second group is itself divided into smaller groups composed of three or more individuals. They are to go out to the neighbouring houses calling the people to be present and participate in the programme of the jamaa'ah in the mosque and to attend the speech which will take place after Maghrib until Isha. But before they all depart and while all of them are still in the mosque, the ameer tells them a educational story so he says:

One time a jamaa'ah went out to such and such a place and after they had been divided into two groups, one of them remained in the mosque and the second group, after it had been further divided into smaller groups, went to the houses neighbouring the mosque. Every time they went passed by a door of a house they did not find a suitable reply nor any good response (to their invitation). They did not cease in going to each door and (each time) they were not responded to. Then some of them said to the others: Your have lost your eemaan O loved ones and therefore everyone has lost his eemaan and does not see anything wrong with that. Then one of them understood what this one meant and said: Maybe our brothers whom we left in the mosque have become unmindful of Allaah's remembrance. Then they all say together: Let us go and see, so when they enter the mosque and upon their brothers they found that they had (indeed) become heedless of Allaah's remembrance.

O my brother, has this struck your heart and your mind? Just as it would strike the heart and mind of the ones listening to it. If you were going out with them and they made you remain in the circle in the mosque, and then you heard this story do you think you will become heedless of Allaah's remembrance? Or will you strive in it so that perhaps Allaah will grant success to your brothers who are outside in the second group that was formed until they return with their captives??

There is no doubt that this is what would occur especially if the saying of the Messenger (sallallaahu alayhi wasallam) was mentioned afer that story: "Never do a people gather in a house from among the houses of Allaah reciting the book of Allaah and studying together except that tranquility descends upon them and mercy covers them, the angels surround them and Allaah mentions them to those who are near to Him." [Muslim]

So the people in the mosque are like an electric generator and the second group who go out are like a light bulb at the end of the electric wire. When the electric generator is busy and occupies itself that light is illuminated and when it diminishes that light is extinguished.

Have you heard the likes of this my brother? And have you seen such reasoning - which was never thought of or imagined by the best of generations (the first three generations) - which is like this reasoning?!!

I did not mention this except with the desire of warning you and making you aware from such mockery and deviation. So beware O seeker of the Truth, the correct, the good and the straight and upright.

I have already informed you before that I did not intend to make an extensive study of this jamaa'ah. Rather I mentioned it so that you may be able to understand another jamaa'ah because it's (deviation) is more subtle and hidden than this one. So prepare yourself for understanding it well. If you wish relax for a short time and then come with me so that I come to know, along with you, the objective of this group, the means of actualising its goal, exposing this jamaa'ahs secret word (or hidden agenda) and the key to its secret sign, discussing (contesting) its ideas and thought, relying upon Allaah in all of this first and foremost and then upon the books of these people, their statements and their tapes secondly and then upon the statements of those who abandoned them after they used to be with them thirdly

The goal of this group is to bring about a jamaa'ah of (all) muslims and from amongst their midst a leader.

Before I acquaint you with the name of this group you will say: Does this jamaa'ah have any ways or means by which it actualises what it aspires or inclines to?

And I will respond to you with 'Yes'. And I shall soon mention these ways to you in short first and then I will return to them - with the help of Allaah and his success - with a detailed explanation, which is healing and raises and repels every doubt/confusion in your soul, if Allaah wills. Are you then prepared to listen? Listen then to what is thrown at you of proof and evidence.

From my reading of the books and magazines of these people and listening to their cassettes and meeting many of those who have abandoned them (after being with them) and reading the refutations against them I have concluded that this jamaa'ah has three chief ways/means for actualising their objective or goal and these are:

1. Equity and Justice
2. Understanding the state of affairs
3. Firmness/Establishment.

And these three ways are presented, to those who are called by them and those who read their material, in the most generalised of ways. And this is the secret word (or hidden agenda) with them - just like that of the Tabligh which was explained to you earlier - which would make possible and feasible for them success (in) uniting between the one who agrees with them and the one who disagrees with them. And when this is achieved the jamaa'ah of muslims which is their aim is formed.

The first way is entering all the muslim groups into one single jamaa'ah to which they give the name 'Ahl us-Sunnah wal-Jamaa'ah' and others call it 'Al-Qutubiyyah'

The second way is to raise the level of their callers and and leaders to the level of scholars and leaders (of the muslims) and putting down, diminishing the level and position of the scholars (in truth) with the claim that they do not understand the state of affairs.

The third is to propagate and spread their rumours, speeches, ideas and concepts making the people think thereby that they are the people of firmness/strength and at the same time for repelling the criticism and refutation of their jamaa'ah, individuals within it and those who call to it, even if this criticism or refutation is the pure truth.

When that which has been mentioned has become clear to you my noble brother then there is no harm in that we proceed in order to look at every one of their ways/means with evidence and proof. However, (not after) we have mentioned their secret word (or hidden agenda) and that is:

Any way/mean, idea, statement for which it is desired that it is spread amongst people, then it is essential to spread it in such a generalised manner so that all stop to (and pay heed) to it - both the one who agrees and the one who differs.

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