I consider the Tablîghî jamâ‘atto be an excellent group throughout the world which is doing collective work for the sake of Islam. It is most certainly obligatory on us to teach the principles of tablîgh. But I consider it harâm to say things which demonstrate scorn towards the Tablîghî jamâ‘at, which belittles it, and which entails mocking at it. To teach the injunctions and the limits is one thing, but to criticize and belittle is something else. For example, if they commit a wrong, inform the headquarters or the ‘ulamâ’ so that the wrong could be rectified. However, do not adopt an approach which gives an impression that they are outsiders. No, they belong to us. Who was Maulânâ Ilyâs Sahib rahimahullâh? He was from among our pious elders. He was a khalîfah of Maulânâ Khalîl Ahmad Sahâranpûrî rahimahullâh. He remained with him in his khânqâh for thirty years. Allah Ta’alaaccepted such a great service from him that Islam is spreading throughout the world through the Tablîghî jamâ‘at.

Some educated people are naturally inclined towards doing collective work. So I send them in tablîgh. In other words, Allah Ta’alahas made this jamâ‘at a means for a great fard-e-kifâyah. This is because the minds of some people are so sharp that they are not prepared to come to the khânqâhs. They are not prepared to go to the ‘ulamâ’. They are sitting like snakes in the colleges, factories and businesses. In other words, they are totally devoted to their wealth. This jamâ‘at takes them out. By the blessing of this, many senior officers and western educated people have started performing salâh, keeping fast, and practising on the Sunnah.

So a talk like this does not mean that we are opposed to the Tablîghî jamâ‘at. I am merely explaining the limits. Just as we acknowledge their services and respect them, at the same time we advise them not to scorn and belittle the ‘ulamâ’, not to scorn and belittle the mashâ’ikh and pious elders.

We are delighted that they are conveying Islam in Japan and America. But do not talk about this in such a manner which gives the impression that the ‘ulamâ’ who are teaching Bukhârî and the mashâ’ikh who are engaged in purification of the souls are beneath them. Do not give the impression that a potato seller went to Japan and someone became a Muslim at his hands, so his status is therefore better than those who are teaching Bukhârî. Such a tone and impression is not permissible. In fact, I issue a fatwâ that it is harâm. The reason for this is that people will remain aloof from the Ahlullâh, and the greatness of the ‘ulamâ’ will disappear from the hearts. And there are serious warnings against those who display shortcomings in showing respect to the ‘ulamâ’. Rasulullah (sallellaho alaihe wasallam) said that the person who does not show respect to our ‘ulamâ’ is not of us.

Remaining aloof from the ‘ulamâ’, Ahlullâh and mashâ’ikh is also against sincerity. This is because the objective of this is to cause the masses to become your adherents. The love for fame is concealed in this. It is for this reason that purification of the soul and sincerity are fard-e-‘ayn. This is from among the objectives of prophet-hood.

When “ikrâm-e-Muslim” (showing affection and respect to a Muslim) is included among the “six points”, are the ‘ulamâ’ not Muslims? In fact, they are great Muslims. In fact, they are the core of Muslims; they are the ones who make Muslims into proper Muslims. Such disparaging remarks about the ‘ulamâ’ is harâm on the basis of their very own point of ikrâm-e-Muslim. It is for this reason I said that that Tablîghî work which is taking place is – through the mercy of Allah Ta’ala- being done by our own people. Some people who are still new to this work, who do not possess knowledge, or who haven’t remained in the company of the pious elders make such statements. Have you ever heard those of our friends who have some connection with the Ahlullâh or their servants, and who also go out for tablîgh ever making such statements? Why? It is through the blessing of the companionship of the Ahlullâh. So those who have not remained in the company of the Ahlullâh, who have not rectified and reformed their souls, and received Islam from those who are maghlûb al-hâl (those who have been overcome and overpowered by their conditions), then these people also become maghlûb al-hâl. They therefore have this opinion that those who are not active in this work are nothing.