[1]: The founder of this group was nurtured upon Sufiyyah and gave two pledges of allegiance to Sufi orders.

[2]: He would sit at the graves, waiting to receive some spiritual enlightenment and inspirational ideas from the deceased inside of the grave.

[3]: He would perform the meditation of the Jishtiyah at the grave of Abd al-Quddus al-Kankuhi, who believed in Wahdah al-Wujud.

[4]: The Jishti style of meditation is that the person sits at the grave for half an hour each week, covering the face and reciting this remembrance, “Allah is present with me, Allah is watching over me.”

If this statement or this action is done sincerely for Allah, then it is an innovation. If it is done in submission and surrender to the person in the grave, then it is judged as associating partners with Allah. The latter of the two is most evident.

[5]: The mosque from where their call emerged has within it four graves.

[6]: The founder of this group believed in Kashf (spiritual enlightenment) upon the way of the Sufiyyah.

[7]: The founder of this group was a superstitious grave worshipper.

[8]: The Tablighiyyin worship with an innovated form of remembrance in accordance to the way practiced by the Sufiyyah; this is when they break up the statement La Ilaha Illa Allah.

[9]: Whoever suffices with the negation found in [La Ilaha illa Allah] and intentionally severs it from the affirmation by saying “La Ilaha” (there is no deity), then this definitively amounts to disbelief, as mentioned by Shaykh Hamud al-Tuwayjiri, who quoted this from the scholars.

[10]: These individuals allow the wearing of amulets that contain talismans and mysterious names, which may be the names of devils. And this is not permissible.

Source: The Precise Verdicts Regarding Deviant Methodologies, al-Allamah Ahmad Ibn Yahya al-Najmi (d.1429H), Translation by Abu Abdillah Hasan as-Somali, Sunnah Publishing, pp.107-108.