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Kno
Had
Jamaa`at ut-Tabligh Sal
Manhaj
An Outline of the Methodology of Jamaa'at ut-Tabligh Bidah S
Fiqh
Author: Abu Ibraaheem ibn Sultan al-Udnaanee
Source: Al-Qutubiyyah
Article ID : GRV020002 D
Gr
Caller
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Mar
Li
He
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
Islam
chosen for you Islaam as your religion The

and Who also says

Fo
Mis
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 Wo
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 Join Our
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]
Archive

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: : of Jamaa'at ut-Tableegh

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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