See the attached pictures of Tariq Jamil flagrantly talking and even fondling a film actress. He is an important member of the Tabligh Jamaat. He openly interacts with Shiahs and immoral film actors. What is his status in the Shariah


We have explained the status of this Iblees in numerous articles. This man is not a Muslim, hence he so shamelessly fondled the immoral film actress in public. A person who believes that flagrant acts of fisq and fujoor are permissible is undoubtedly a MURTAD.

The Tabligh Jamaat is condemned most severely for its dalliance with this evil shaitaanul ins. The Tabligh Jamaat’s association with this Iblees is most lamentable. It reflects adversely on the sincerity of the Tablighi elders.

8 Sha’baan 1443 – 11 March 2022


Q.. Immediately after Maghrib Fardh Salaat, a Tablighi brother reads the kitaab for a couple of minutes. I got up with the intention to perform Sunnat Salaat. Another Tablighi brother prevented me, saying that I am disrespectful and that I should sit and listen to the kitaab-reading. What should I do?
A. Reading the kitaab immediately after Fardh Salaat is bid’ah. It prevents from the Masnoon act of performing the Sunnat Salaat immediately after the Fardh. It is not permissible to engage in anything, not even Tilaawat of the Qur’aan Majeed before the Sunnatul Muakkadah which adjoins the Fardh Salaat. Both the reader and the chap who prevented you are disrespectful to the Deen and are bid’atis. The person who prevented you from the Sunnat Salaat is an ignoramus. Ignore him and perform your Sunnat Salaat. Do not sit to listen to the book-reading after Fardh Salaat.

Questions Regarding Jama’ah Tabligh

Q 1.) For an ordinary Muslim (a businessman, a laborer, a farmer, a professional, etc.) who is not associated with a religious organization, is it Fard, Wajib, or Mustahab to go out for three or forty days, etc. with Jama’ah Tabligh?
A 1.) Dawah (inviting people to Islam) and Tabligh (conveying the Message) is a collective responsibility of the whole Ummah and an act of great reward as it has been declared a distinguishing characteristic of this Ummah by the Qur’an.[See Albaqarah 2:104, 110. Yusuf 12:108. Hamim Al Sajjdah 41:33]

Dawah falls in two categories:

Inviting Muslims to follow the religion. It has two levels:
Special or Individual. Every Muslim is required to inform his household and people under his care about religious instructions and to forbid them from performing the munkarat (evils). Quran and Hadith clearly declare it a mandatory duty of everyone. [“Everyone of you is a supervisor and everyone will be asked about those given in his supervision….” Hadith]

In addition, if a particular person alone is in a position to influence another person, and there is a major expectation of his effectiveness, the first person is required to try to correct the behavior of the other person, even though the other person may not be his family member or subordinate. [“If anyone of you witnesses an evil, he should correct it by his hand. If he is not in a position to do so, then by his tongue. If he is not in a position to do so then by his heart. And that is the lowest level of Iman.” Muslim]

This level of Dawah is Fard Ayn (mandatory individual duty).

General or Collective. This involves addressing the Muslims collectively to enjoin good and forbid evil. This is Fard Kifayah or collective responsibility which means that it is a responsibility of everyone who is capable of doing this kind of Dawah but if some people discharge this duty then the burden would be lifted from others. Otherwise, everyone would be in sin.This collective responsibility requires an organized effort designed to perform it according to the teachings of Shariah. The jurists have explained that if the Muslim government fails to perform this function, it would be the responsibility of the common Muslims to establish a group to discharge this responsibility. It does not mean that a formal association must be launched but it does mean that sufficient number of persons should come forward for this purpose whether or not they are part of a formal organization.

Inviting non-Muslims to Islam. Every Muslim in general and the particular group mentioned above, specially would be responsible for this Dawah.
It should be noted that Shariah has not prescribed a special format for the Dawah effort. Whether it is performed by going to homes as Jama’ah Tabligh does, or through writings or publications, or through any other means, the responsibility would be discharged. This explains that it is not Fard Ayn for every Muslim to participate in the work of Tablighi Jamat because a) Dawah at the general level is not Fard Ayn and b) the particular style of work adopted by the Tablighi Jama’ah is not mandated by the Shariah. However, since the work of Tablighi Jama’ah, with the blessings of Allah, has been greatly beneficial and it has proven to be an effective means of countering the work of anti-religious forces, therefore cooperating with this Jama’ah and participating in its work to the maximum extent possible is an act of great reward. Doing it with balance and within the limits prescribed by the jurists is a very effective means of protecting ourselves and the Ummah.

There may be a situation in which participating in the work of this Jama’ah may become Fard Ayn for an individual. Consider the case of a person who has no religious training and who is ignorant of the basic religious teachings concerning his life. For him it is mandatory to seek the minimally necessary religious education and training. If such a person finds no other means of getting this basic instruction other than going out with the Tablighi Jama’ah, then for him it would be required to join this Jama’ah. If this person does have access to other means like sitting in the company of scholars, or joining a religious school, etc. then it would not be mandatory for him to join the Jama’ah. The participation would still be desirable because of the benefits that we have seen through experience.

Q 2.) A person is working with a religious school or Masjid or is involved in a religious work individually, but he does not go out with the Jama’ah Tablighi. He also does not go door to door in his own neighborhood for the purpose of Tabligh, nor does he participate in Jihad (in Kashmir or elsewhere). At the same time, he does not reject Dawah or Jihad. Is such a person a sinner for abandoning the responsibilities of Dawah and Jihad?
A 2.) The person of Prophet Muhammad, Sall-Allahu alayhi wa sallam, was the focal point of all good. He, single handedly, established the standards of excellence in all areas of life. Subsequently we see a division of work in the Ummah. Some scholars concentrated on Jihad or Dawah, others on Islamic schools, etc. If everyone is required to work only in one area, other areas will obviously suffer, while all are important for the mission of Prophethood. So the kind of person mentioned in this question cannot be declared a sinner for leaving the responsibilities of Dawah or Jihad.

It should also be noted that different approaches appeal to different people. Some people are influenced by listening to a sermon, others through reading. For some, simple facts have a great appeal, others require in-depth academic discussion. So all approaches should continue for the benefit of their intended audiences.

Q 3.) Is the particular style of Dawah work started by Moulana Ilyas (and used by Jama’ah Tabligh) established by evidence from the earlier Islamic period?
A 3.) As was explained in the answer to question #1 above, Shariah has not mandated a particular format for Dawah work. Religious education, Tabligh, Jihad, etc. are different ways of discharging this collective responsibility and they are all important in their own right. The popular format chosen for a given function is an administrative matter. For example, today our religious schools offer instruction for ten months a year, for six days a week, for six hours a day. They also have exams at predetermined intervals. This arrangement has been found useful through experience but it was not used at the time of Prophet Muhammad, Sall-Allahu alayhi wa sallam, and one cannot find any evidence requiring it in the books of Hadith. However, since this arrangement is not considered mandated by Shariah, but it is only an administrative matter, therefore it cannot be considered a bid’a (innovation).

The format adopted by Tablighi Jama’ah is also an administrative matter, and therefore, is permissible and it does not need any evidence in its favor as long as it is not considered mandated by Shariah. However, for our understanding, it is sufficient to note that all Prophets and Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself had gone to the people to invite them to Islam. And Allah knows best.

Written by Aleem Ahsan Aziz, Darul Ifta, Darul Uloom, Karachi.

Comments by Justice Mufti Taqi Usmani

I concur with the above Fatwa. The discussion of Fard Ayn and Fard Kifayah included here is in accordance with the juristic evidence. However, it does not diminish the importance of the work of Tabligh and it should not be used as a basis for reluctance in this matter. In our times when the forces of evil are very active, the work of Tabligh and Dawah has assumed special importance and Masha-Allah Jama’ah Tabligh is, overall, discharging this responsibility very well. Therefore, Muslims should cooperate with it. At the same time, efforts should be continued to correct the overstatements (ghuloo) made by some of its members. And Allah knows best.

(Abridged and Translated into English by Khalid Baig. The responsibility for any error in translation does not rest with the Darul-Uloom.)

Original Source Link
This answer was collected from Albalagh.net, which is an Islamic site with Q&A and articles authored by many world renowned scholars from the Muslim world. Many of Mufti Taqi Uthmani’s fatawa in English are found exclusively on this site.



By an Insider

1.       This day and age, where social media is rampant and lies are spread faster than the truth. Many senior Ulama are beginning to believe the “viral” audio/video clips from social media and the internet, which are intentionally spread to stir Fitnah. I request Hadhrat to ask the person conveying any allegation or controversial statement for its original source. The students, disciples and followers of senior Ulama who frequent social media bring unverified and unreliable information to the Ulama, then record the statements of senior Ulama and spread that on social media to further their Fasadi agenda.

2.     The early Raiwind leadership followed Nizamuddin to the letter, sadly all those Raiwind Ulama and Mashaikh have passed away or aged and are significantly ill to properly lead. Haji Abdul Wahab, the Ameer of Raiwind was locked away in his room and his close disciples filtered and controlled the flow of information reaching him. Like him, many senior Raiwind Mashaikh were left to the sole discretion of their close followers. Over the years, the small Fitnah faction from Raiwind grew and attracted many followers worldwide. They were aware of the inner workings of Tabligh, first they tried to dispose of Haji Abdul Wahab, which they failed and overtime after his health deteriorated, they conspired against Maulana Sa’d. The split was inevitable because of the slow growing Fitnah in Raiwind since the time of Maulana Yusuf Kandhelvi, they propagated “Ghulu” and strictly adhered to the prescribed methodology of Tabligh. This Raiwindi clique also spoke out against Maulana Zakariya Kandhelvi and Maulana Abdul Qadir Raipuri and labeled them non-Tablighi Ulama. Maulana Yusuf Motala, khalifa of Hadhrat Shaykh Zakariya from Darul Uloom, Bury UK has elaborated on the Fitnah brewing in Raiwind for many decades. You may refer to this audio clip of Maulana Yusuf Motala’s explanation: https://www.youtube.com/watch?v=uwkgpJUlKs&

Maulana Yusuf Motala was a first-hand witness and even penned the responses to some of these letters. According to him. Maulana Yusuf Kāndhelvi sahib, the second Ameer of Tablighi Jamaat was poisoned in Raiwind which eventually led to his death and later his son Maulana Haroon Kāndhelvi died through the practice of Sehr. The ‘Ghulu’, the labeling of “non-Tablighi” vs “Tablighi” Ulama and Mashaikh has been documented in the letters from Maulana Zakariya Kandhelvi compiled and published by Dr. Ismail Memon Madani of Canada. Maulana Zakariya Kāndhelvi was worried about the incremental transgressions from the Raiwind group and wrote letters to then Ameer, Maulana Yusuf Kāndhelvi. For many reasons, the senior leadership including, Maulana Yusuf Kāndhelvi, Maulana Zakariya Kandhelvi, Maulana Abdul Qadir Raipuri and Maulana Abul Hasan Ali Nadwi all agreed to keep Nizamuddin Markaz in India and not shift it to Pakistan.

  1. The Shura side is now divided into three groups:
  2. The Ulama & Mashaikh who are sincere servants of the effort of Deen, like Maulana Ibrahim Dewla sahib. They left because they were genuinely intimidated and fed lies by the Fitnah-mongers.
  3. Neutral people who are neither favoring Shura or Amarat.
  4. Fitnah-spreaders, who are on a character assassination hunt for anyone who disagrees with their version of Tabligh. Sadly there are some known names associated in this group.
  5. The Raiwind clique will not back off, they have been planning this for decades.
  6. Many Bid’ah, Ghulu and preference given to visions and dreams had taken over the Tablighi Jamaat. Many followers left for many of these reasons. Maulana Saleemullah Khan, the utmost senior Alim of Pakistan and Head of Wifaqul Madaris, supported the Amarat of Maulana Sa’d and wrote about the unfortunate preference of Kashf, Ilham and dreams at Raiwind Markaz. Here is the letter written by Maulana Saleemullah Khan and his call to action by other Ulama to save the Tablighi Jamaat from further deterioration. The only way to do that is bring it back to the Sunnah & Seerah of the Sahabah https://www.youtube.com/watch?v=l63kzGkfS8

All of these audio clips have been verified by a group of Ulama. Maulana Mehboob Ilahi has verified and authenticated the audio clips and uploaded them on the internet.

27 Rabiuth Thaani 1443 – 2 December 2021



A Brother of the Tabigh Jamaat writes:

“I am writing to you because I have been associated with the work of Dawah & Tabligh since I was quite young. It’s through this effort I came to study Islam and became aware of Ulama & Mashaikh-e-Haq.

I became fond of Hadrat Masih-ul-Ummah Mawlana Maseehullah Khan (rah) and was granted the opportunity to sit in the Majalis of Mawlana Dr.Tanveer Ahmed Khan (rah) of Pakistan & Mawlana Ahmed Sadiq Mehtar sahib of Los Angeles, California.

I account all my Deeni practices & any adherence to Deen due to the effort of Tabligh and the Jamaats who made efforts in places like U.S. & Canada and made unaware people aware of the Shariah &Sunnah.

The TablighiJamaat split has caused a lot of confusion and even some chaos. But I would like to know which side is on Haq?

I have done some extensive research on each side and I want to be corrected if I err in my understanding in anyway. The work of Tablighi Jamaat championed by Mawlana Ilyas Kandhelvi is trying to create the environment of Madinah during the time of Sahabah. The famous quote of Mawlānā Yusuf Kandhelvi, stating:

“I want every Muslim household to resemble the household of the Sahabah, at the very least, I want every Muslim man to follow 1/3 of their day to resemble the schedule of a Sahabi living in Madinah.”

This work tries to emulate the environment & schedule structure followed by the Sahabah living in Madinah, emulating the activities of Dawah & Muzakirah, Taleem, Zikr & Ibadah and Khidmah which took place in Masjid-e-Nabawi during the time of the Prophet and the Righteous Khulafa. After reading multiple speeches and statements of the founders of the Tablighi Jamaat. I came to the conclusion which I stated above.

I now have a list of questions for which I seek guidance:

  1. Does an Ameer of a Deeni organization or government have to be appointed only by a Shura? Shah Waliullah has stated multiple reasons for a self-appointed Ameer. One reason Shah sahib states is one who is able to manage and make administrative decisions and take responsibility. Is this understanding correct? Since 1995 and the death of Mawlana Inamul Hasan (rah), Mawlana Saad sahib along with Mawlana Zubairul-Hasan sahib (rah) have been making the administrative, operational & Islaahi decisions from Markaz Nizamuddin, which the world Tablighi Marakiz seeked guidance from.
  2. So after Mawlana Zubairul-Hassan death, Mawlana Saad sahib should have stepped down from his position of 27 years and appoint a Shura over him? Does that make any sense?
  3. The elders of Tabligh convinced Haji Abdul Wahab sahib, to appoint a worldwide international Shura. Mawlana Saad sahib rejected an international Shura, citing the following reason of Indian government officials being very hostile to Muslims and any Deeni activities, Tablighi Jamaat cannot have a Pakistani & Bengali council oversee Markaz Nizamuddin which is located in India. This will bring unnecessary scrutiny by the Hindu Nationalist Indian Government run under Modi.
  4. Mawlana Saad sahib appointed an Indian Shura of Markaz Nizamuddin, which included Mawlana Ahmed Laat & Mawlana Ibrahim Dewla. He did not include any foreigners/non-Indians in the Nizamuddin Shura. Similarly there are only Pakistani nationals in the Raiwind shura and Bengali nationals in the Kakrail shura.
  5. Some fights or chaos broke out in Nizamuddin amongst the Mewatis & other groups. Mawlana Ahmed Laat &Mawlana Ibrahim Dewla along with their supporters left Nizamuddin and they implemented and enforced the International Shura.
  6. Does the Shariah or Seerah support a Shura model in any Islamic organization or government, without an Ameer? Tablighi Jamaat has hundred of millions of followers, it can be an Islamic nation if it had geographical and governmental authority. Can a Shura oversee all affairs with a weekly or monthly rotating Ameer. Is there any Shar’ee basis of a rotating Ameer with a Shura?
  7. According to my knowledge and Tehqeeq Mawlana Saad sahib began putting restrictions and limitations on the elders of Tabligh in Nizamuddin which they did not like, hence revolted, for example:

Paying for ones own airfare & transportation costs. The concept of spending my money & my time are the basic principles of Tabligh. The elders were demanding local Halaqas and countries for First-class airfare & luxury accommodations inside Masajid & Marakiz. Mawlana Ahmed Laat self- confessed in a recording that he flies with his wife to the USA & Dubai in first-class airfare. First-class airfare from India to the US is about $13,000 USD per person.
No relatives of elders can attend Tablighi Ijtemas & benefit from the special food & travel accommodations provided by the locals. People only appointed from Mushwara should attend Tablighi Ijtema.
Implementing Tajweed & Quran Recitation Halaqas inside homes amongst women and children with their Mahram men. The elders objected to this stating Mawlana Saad is bringing new innovations to Tabligh. Mawlana Saad referred to the incident of Umar (ra) and how he embraced Islam through the recitation of the Qur’an.
The addition of reading Muntakhab Ahadith in TablighiTaleem circles, a book compiling Quranic verses & Authentic graded Hadith on 6 points so Tablighi workers can refer to this book when giving speeches. Many Ulama complained of Tablighi workers swaying away and making ignorant statements in their speeches. Muntakhab Ahadith was introduced by Mawlana Saad sahib to educate Tablighi workers on 6 points. The elders also disagreed and revolted against the reading of Muntakhab Ahadith in Jamaat and at-home Taleem circles.

  1. MawlanaSaad sahib statement during the Covid pandemic when Masajid were being closed:

“People who support closing of Masajid during the pandemic are worst than animals. During plagues, the Sahabah flocked to the Masajid, we are advocating shutting Masajid down is mind-boggling.”

The Shura-side halted all Deeni &Tablighi activities while Mawlana Saad sahib and Nizamuddin were advising all Jamaats to reopen Masajid and invite people back to the Masajid. There were specific instructions sent to the U.S. Tablighi Markaz to gain tally of how many people stopped coming to the Masjid for each Salah and invite all those brothers back to the Masajid.

  1. Mawlānā Saad sahib is advocating a complete Sunnah lifestyle emulating the Sahabah. He is lecturing to simplify lifestyles, make Nikah simpler and easy, adopt Taqwa & sincerity, refrain from photography and interest-bearing loans, limit smart phones as he calls it the weapons of Baatil forces, limit and refrain from technology especially in the Majalis of Ulama. He is asking Tablighi workers to walk towards the Majalis of Ulama because there is even reward in the footsteps taken in the search of ‘Ilm. Five time daily Salah with Jamat in the Masjid, making Tahajjud, a daily routine. Attending the Quranic Duroos & Tafseer conducted by Ulama-e-Haq
  2. The fatwa given by Darul Uloom Deoband has not been adopted by others. Mazahir al-Uloom and a group of Ulama under Mawlana Salman sahib Mazahiris refuted the fatwa also. Mawlana Yusuf Motala of U.K. refuted the fatwa of Darul Uloom Deoband. This fatwa on face value seems more like a political hack concocted by Mawlana Arshad Madani &Mawlana Ahmed Laat to further divide the Ummah and stir confusion.
  3. Mawlānā Saad has publically stated in the Bhopal Ijtema and in multiple recordings in public speeches, that he is Ahlus Sunnah Wal Jamaat adopted by the Akabir of Darul Uloom Deoband. Anyone who sways away from the Akabir of Deoband to him is considered astray. He has retracted any statements that meant to hurt the sentiments of Darul Uloom Deoband.
  4. Mawlānā Saad sahib has written letters to Raiwind & Kakrail markaz to embrace them. Inviting all those who have left Nizamuddin to come back and reconcile. He has advised all those that follow him to make dua and not fight with others & strictly prohibited any Nizamuddin followers to place any restrictions or reservations on any other Muslim or Jamaats.

He stated, our entire work revolves around populating Masajid, how dare we stop anyone from coming to the Masjid.

  1. Mawlana Saad sahib also stated I am no Hadrat, and there is no Hadrat in Nizamuddin. I am here because of my responsibility and staff. The staff referring to the Jamaats that frequent Markaz Nizamuddin.

Please shed some light on this and make corrections as needed. Request for Dua

Wasalam Abdul Hameed (End of letter)



There is considerable nafsaaniyat and shaitaaniyat being practised by both the antagonistic factions of the Tabligh Jamaat. We have heard weird accounts of both factions. Both factions are in grievous and egregious error, and both groups are responsible for the evil split.

Regarding Amaarat (Leadership), the Sunnah is for this Institution to be headed by ONE Ameer. While Shura is Masnoon and essential as commanded by the Qur’aan Majeed, the imperative requisite is to have one Ameer. While the Ameer will consult and listen to advice, such advice cannot be imposed on him. According to the Qur’aan Majeed, the final decision rests on the Ameer.

The Raiwand system of a Shura committee being the ‘Ameer’ or acting as the ‘Ameer’ is baseless and is devoid of Shar’i substance. On the other hand, while the factors you have explained and attributed to Molvi Sa’d are valid, he (Molvi Sa’d) is not fit to be the Ameer. His understanding of the need for there to be one Ameer is valid, but he is not qualified for this post.

We have heard many negative stories about him. The latest as narrated to us by some Ulama is that he was even arrested for having sexually molested female ‘mureedahs’. Regardless of how much he has attempted to distance himself from the ugly, haraam violence of his followers at the Nizaamuddin Markaz and elsewhere, he cannot be absolved. The blame is laid at his door. He appears to have been the instigator of the violence.

He has acquitted himself with abomination in the leadership tussle, and so has the Raiwand clique. Despite the correctness of his stance, namely, the need for one Ameer, he was supposed to have resigned and taken a back seat when he saw that the Jamaat will be split into two hostile factions over the leadership issue. He should have compromised and accepted Raiwand’s leadership in order to maintain the unity of the Tabligh Jamaat.

In exactly the same way should the Raiwand clique have reacted. When they understood the intransigence of Sa’d and when they foresaw the lamentable split looming, they should have submitted and accepted Sa’d’s leadership regardless of his nafsaaniyat. But both factions were dwelling in their drunken state of nafsaaniyat, hence for both parties, the splitting of the Jamaat into two hostile camps and the perpetuation of the hostility were acceptable. And, this hostility has been ever incremental. This is evidence for the insincerity of the leaders of both factions.

If one of the parties had been in possession of valid Aql, its members would have withdrawn from the arena of conflict to ensure that the unity of the Jamaat be maintained. But, all of them accorded preference to the inordinate dictates of the nafs, and succumbed to the inspiration of Shaitaan.

The superficially pious pontification you have attributed to Molvi Sa’d is without Ikhlaas. That is, while he states what is correct, his insane clinging to the leadership at the cost of having ruined the Tabligh Jamaat, is glaring evidence for his insincerity.

The answers to your numbered questions are as follows:

1) A Deeni organization should have one Ameer. This Ameer should consult with any person whom he believes has the ability and experience to offer sound Shar’i advice. There is no need for the institution of a formal Shura committee as is the case nowadays. Such formal shura committees are in emulation of western kuffaar methods.

Even if the Ameer is self-appointed, his leadership will be Islamically valid regardless of his insincerity for which he will have to account to Allah Ta’ala. Also, due to lack of Ikhlaas and preponderance of nafsaaniyat, the Deeni work will be shorn of barkat and Allah’s nusrat.

Shah Waliullah’s explanation pertains to validity of the Amaarat of the self-appointed Ameer. It does not advocate such a leadership which is despised by the Ulul Amr.

Molvi Sa’d had egregiously erred in having usurped the leadership. After the death of Maulana Zubair, it was necessary for the Tabligh Jamaat elders to appoint an Ameer. If they had done so, then Molvi Sa’d would have been a baaghi (contemptible rebel) for rejecting the appointee of the Elders of the Jamaat.

There was no state of anarchy, and no crisis to warrant Sa’d’s usurpation of the leadership. Unilaterally taking control of the movement would have been justifiable only in a state of chaos threatening to derail and ruin the Jmaat from its course. But the chaos was a later consequence. The chaos and crisis developed in consequence of the usurpation of the leadership perpetrated by Molvi Sa’d.

2) After the death of Maulana Zubair, the elders of the Jamaat should have convened a meeting to appoint an Ameer, not a Shura group to act as an ‘ameer’. Then it would have been obligatory on Sa’d and all others of the Jamaat to accept the appointment of the new Ameer. However, we have understood that Molvi Sa’d was not prepared for another Ameer to be appointed. He was hell-bent to install himself as the Ameer, and that opened up the door for all the hostility, split and fitnah.

3) If the suggestion to establish an international Shura was for the appointment of an Ameer, then it was 100% correct. If there was no intention of appointing an Ameer, but for the Shura to act as ameer, then the idea was in conflict with the Massnoon and Shar’i method.

The arguments proffered by Molvi Sa’d as stated in your question 3 are drivel, bereft of any Shar’i validity.

4) The appointment of the Indian Shura by Molvi Sa’d was drivel. It was a nonsensical attempt to entrench himself as Ameer. In the Islamic context there is no need for a shura committee. While it is incumbent (Waajib) for the Ameer to consult, he may consult with any persons whom he deems qualified to offer sound advice. The obtainal of advice is not confined to a specific committee or group of people. The Khulafa-e-Raashideen who ruled empires did not have such appointed shura committees. They consulted with whomever they desired.

The shura committees of both Raiwand and Nizaamuddin have no Sunnah basis and are mere puppets of the nafs.

5) Leaving the Nizaamuddin Markas because of the hooliganism and violence was correct. Sa’d is fully responsible for the hooliganism. His arguments to absolve himself are baseless.

6) The shura model of both groups have no support in the Sunnah and Shariah. A rotating ameer is nonsensical and smacks strongly of nafsaaniyat.

7) The issue is not the valid/good activities introduced by Molvi Sa’d. The issue is the leadership greed which has destroyed the Tabligh Jamaat. The first point in your question 7 is valid on entirety. It is utterly disgraceful and haraam for the Molvis of the Jamaat to have usurped and squandered so much money travelling first class by plane. Wasting $13,000 per person is extreme shaitaani Israaf and egregiously obscene.

Preventing relatives of elders from attending Ijtimahs and ‘special’ food and accommodation is improper. Just what is this ‘special’ food and accommodation all about? We do not understand what these specialities are and why are there high and low classes in the Tabligh Jamaat.

The other acts mentioned in number 7, appear superficially valid although others who are more aware of the Tablighi Jamaat undercurrents may have good reasons for criticizing these innovations of Molvi Sa’d.

8) Keeping the Musaajid open during the covid satanism is obviously correct while the closure by the shura faction is akin to kufr.

9) Whatever is mentioned in No.9 is 100% correct.

10) We do not know to which fatwa of Deoband you have referred.

11) Being of the Ahlus Sunnah Wal Jama’ah is not sufficient for Rectitude.

12) The advice of Molvi Sa’d mentioned in No.10 sounds hollow and insincere.

13) In fact he believes that he is greater than the greatest Hadhrat. His conduct of clinging to the leadership and other statements which he has made from time to time convey that he has a satanically bloated ego. Although he may claim deceptively that he is not a ‘hadhrat’, it is clear that he is a hooligan. He had schemed the violence and the shaitaaniyat which had culminated in the split of the Jamaat.

In the final analysis, the splitting of the Jamaat and its spiritual demise are the consequences of the haraam ghulu’ which has characterized the Jamaat for decades. It is this ghulu’ which has created appalling arrogance in all wrungs of the Tabligh Jamaat. Acts of the Sunnah have been displaced with Bid’ah. The Tabighis, including their elders, act as if there every step is the effect of Wahi. They have exceeded Shar’i limits and have fallen foul of the Haqq. They fall within the scope of the Qur’aanic Aayat:

“Whoever transgress the limits of Allah, verily he has committed zulm on himself.”

13 Rabiuth Thaani 1443 – 18 November 2021



Describing the degeneration of the Tabligh Jamaat of Australia into a baati, deviate sect, a Molvi who was always a staunch Tablighi, writes:


I live in Australia. I participated in the work of Tabligh for many years. A sad and deplorable condition has come about since the start of 2019. Unfortunately, the Tabligh Markaz was shut down even before the Govt. restrictions, and all the protocols were meticulously obeyed and promoted from the platform of Tabligh. It came to the point that anyone who did not comply was thrown out of the Masjid by the ‘COVID-19 Officer,’ during the performance of any of the five times daily Salaah.

A worse situation happened when the vaccine was introduced to Australia. It was discussed, promoted and pushed in all the Tablighi Mashwaras which moved to online weekly Zoom sessions. Those who had differing views, believing that it was haraam and harmful, were given derogative names. They were accused of being ‘under a deception’ and their intelligence would be questioned for not follow the guidelines. This continued with the regular, falsifying statement that ‘all Australia Ulama’ are unanimous about its permissibility. The non-existent fatwa of its permissibility must be blindly followed and not questioned.

Now that the lock down has been lifted after 77 days and the Masaajid are open for a limited number of patrons, with social distancing, of course, the workers of Tabligh in Melbourne have been told that anyone who has not taken the vax will not be able to participate in any Amal, central or otherwise. A further instruction was made to permit Amal from a private or public Musalla, with a limited number of people, only for those that are vaccinated. So basically we have now been completely ostracised and banned from Tabligh. They have made the work of Da’wah conditional on vaccination.

Basically in all this, the Zaalimeen are being helped and aided by pushing through all these so-called ‘safety’ protocols. We shed tears of grief. May Allah guide this Ummah. Aameen.

So essentially the condition here in Melbourne (with other states to soon follow) is we feel we are heading to a disastrous state of affairs with no Ulama and no work of Tabligh. To what extent should I join the work?

Until this time, the temporary state of Emergency gave the Govt the power to make and enforce such drastic laws. Another major concern we have is that a new law is being passed in this state of Victoria from December 15 that anytime a state of emergency can be declared for three months. If a person is caught, for example not wearing a mask etc, the potential is a fine up to $100 000 or be locked up behind bars for 2 years.

They are also building huge quarantine facilities and are clearly saying that this is going to be used for the ‘unvaccinated.’ These drastic laws, temporary or otherwise, to a certain degree, are being faced in all states of Australia except one. But the quarantine facilities are being built in all states.

Another major worry we have is for our children. They want to bring in some laws that could harm our children’s Aakhirat and Dunya, or take our children away as unvaccinated parents will be considered a threat to society.

In view of these drastic laws, and now no nisbat with ‘Ulama’ here, while being concerned of our Imaan and Aakhirah, we are making Istikhara to do Hijrah. We now have no connection to any effort of Haqq we feel the need to make Hijrah to protect our Imaan and Deen. I sincerely seek Mashwarah in this matter. Would you also recommend us to move looking at the threat to our Deen and Imaan?

(End of the Molvi’s letter)


There is no issue regarding the derailment of the Tabligh Jamaat from the course chalked out by its elders. The time may dawn to brand the entire Tabligh Jamaat a deviated sect – one of the Firqah Baatilah. It is clear that the Australian version of the Tabligh Jamaat is now effectively one of the deviant sects. Any Tablighi group which subscribes to the haraam, shaitaani policies of the Australian Tablighi gang will likewise be branded a deviant sect.

In view of the incremental disease of ghulu’ (haraam extremism) of which the Tabligh Jamaat globally suffers, even blatantly haraam acts such as the covid satanism are being accepted and even promoted. As the Molvi has explained, ‘tabligh’ in Australia is now conditional with the potion of Iblees (vaccine).

It is no longer permissible to join the Australian Tabligh Jamaat. This group has effectively become an Agent of Shaitaan. Muslims in Australia should not dwell in doubt regarding the status of the Tabligh Jamaat. It is now a sect of baatil guided by Iblees.

Those who are able to migrate from Australia should do so. It is not permissible to live in Australia where even concentration camps may be established to separate children from their parents. Islam has practically been abolished in Australia under the covid devil’s pretext. So-called ‘ulama’ and the Tabligh Jamaat have been co-opted by the insane, brutal Australian regime to give effect to the Covid Conspiracy. While millions of non-Muslims all over the world are protesting against the Covid Satanist plot, molvis, sheikhs and many ‘islamic’ outfits such as the Tabligh Jamaat, so-called ‘islamic’ associations of doctors, etc., have been enlisted by Iblees to achieve the fulfilment of the objectives of the Covid Conspiracy.

Among the items on the agenda of this Plot of Iblees is the abolition of Islam, and for this the conglomerate of Munaafiqeen of a variety of hues has been deployed by Shaitaan.

25 Rabiul Awwal 1443 – 1 November 2021

eating is not a time for verbal tabligh and naseehat

ASSALAMU ALAIKUM 9th Shawwaal 1426 (12-11-2005)

Hassaan Sulaiman, Karachi, Pakistan

Respected Brother,

Firstly, it is imperative to understand that the time of eating is not a time for discussion even if the conversation pertains to a Deeni issue. Only if the subject is of urgency and requires immediate attention may one indulge in talk while eating whether it be a necessary worldly or Deeni matter. Remember that it comes in the Hadith that Rasulullah (sallallahu alayhi wasallam) would sit in a very very humble, even in a croucing manner, while eating. He said that he was a slave and he ate like a slave the food his Master (Allah Azza Wa Jal) presented to him.

In fact, the aversion for discussion during eating is so marked that the obligation of Wujoob has been waived if someone makes Salaam to you while eating. It is not necessary to respond to even Salaam while eating.

From the aforegoing you should understand that eating is not a time for verbal tabligh and naseehat. It is a time to reflect on the wonderful Ni’mat of food which our Raaziq bestows to us. Concentrate on the bounty and kindness of Allah Ta’ala when eating, and be immensely grateful and thankful when every morseful journies successfully down the gullet to reach its abode in the stomach. Thousands of people suffocate and die annually as a consequence of food getting stuck in their throats. The Mashaaikh have advised that with each morsel (lukmah) of food one takes into the mouth, one should recite: Al-Maajido. This is not Masnoon. It is the advice of the great Auliya. You will now realise from the aforegoing explanation that you should adopt a sombre, humble and reflective attitude and mood while eating food.

Deeni Naseehat is a serious act of of ibaadat. It should not be embarked on in a frivolous and noisy environment such as restaurants. This type of naseehat will not exercise any good moral and spiritual effect on the listner Restaurants are venues where fussaaq and fujjaar of a variety of persuasions gather. The Aswaaq (bazaars) are the worst places. These are places where the shayaateen gather, according to the Hadith. On his way our from the heavens on the occasion of his expulsion, Shaitaan supplicated to Allah Ta’ala to garnt him places of majlis, where there will be audiences for him Allah Ta’ala said: Your majlis will be the bazaars and the street corners. It does therefore not behove a man of the Deen to waste time unnecessarily in places frequented and loved by Shaitaan. Make use of the bazaars to the degree of fulfilling your need in the same way as you make use of the toilet to fulfil your need.

(1) It is not permissible to unnecessarily sit in the restaurants to have tea. If a person has a home where he can have his tea and meals, then it is not permissible to have meals and eat and drink in the public. Those who eat unnecessarily in the public are Mardoodush Shahaadat. It is understandable if a musaafir who has no friends, no host, etc. to see to his needs, eats at a restaurant. But for local persons, this is not permissible. If the food of the restaurant is cheaper than what can be prepared at home, then one may buy the food, take it home and eat it in the privacy and sanctuary ofm the home. Eating in public is in conflict with the Sunnah culture of Islam.

(2) As far as ‘capturing the sidewalk’ is concerned, the mas’alah is that the street, pavement and sidewalk are public property. It is mubah for anyone to trade in such places provided they do not cause difficulty to people. If they obstruct the movement of people, then it will not be permissible for them to trade in such public places. But as we have seen in Pakistan and India, there is absolutely no conception of morality regarding the sidewalks. In fact, the municipalities and police collect ‘licence’ fees from the traders who sell on the sidewalks. In view of the kuffaar authorities of Pakistan there is no enforcement of the Shariah’s rules pertaining to public property. It is a case of corruption controlling. In this scenario the issue of legality and illegality in relation to this type of public property has to be set aside.
The occupation of sidewalks by traders is another issue. Even if they cause takleef to people by obstructing the people, it remains permissible to buy from them. But it is not permissible to unnecessarily sit at the tables to eat or to drink tea. There will be some concession for travellers who have no place to eat. But, it is not permissible in general to sit at tables for meals. It is in conflict with the Sunnah culture of Islam.

(3) It is not permissible in general to eat at restaurants or in any public place. Occasionally, if there is a need, one may eat at such places. But do endeavour to find a private place to eat. Usually when we are on a journey and we have no host, and we are constrained to buy food at a restaurant, we do not eat inside the restaurant, even in Makkah and Madinah. We take the food out, find a Musjid or a park or a quiet place and eat on the ground.





Shy of getting too direct, South Asian poets often get lyrical about the various attires and garments of their real or imagined beloveds. One crucial part of the dress that never finds a mention in our poetry is the naarra or drawstring. A society where adab — respect or modesty — is a central value, any mention of the humble naarra is best avoided.

But the elusive naarra, usually well hidden in baggy trousers, suddenly found a prominent place in public discourse recently. Someone ‘discovered’ that a newly inaugurated store, carrying the brand name of Maulana Tariq Jamil, was selling naarras at a price that was 10 times higher than the normal market value.

In another twist to the tale, the naarra that had gripped the imagination of Pakistan’s social media users for over a week did not even exist. The store, MTJ-Tariq Jamil, clarified that they did not manufacture naarras and their website had “never placed any such article for sale.”

One of Pakistan’s most celebrated Islamic evangelists was under attack, yet again, after he had decided to lend his name as a brand to a clothing chain (this was hardly the first, or likely last, time the Maulana found himself trending on social media and on television). A religious scholar, said his detractors, should not be a commercial brand in today’s neoliberal marketplace. Many find his store upscale, catering only to the rich only, while he teaches a simpler way of life and the denial of luxuries day in and day out.

Maulana Tariq Jamil is an enigma to many. Millions look up to him and sing his praises as a tolerant man of religion. His detractors claim he is an orator rather than a scholar and is out to rake in fame, political influence and fortune. Can he be explained in easy terms?

According to Ahmet T Kuru, a well-known US-based Turkish scholar, during the golden period of Muslim societies (8th-11th century), most religious scholars were children of traders and funded their religious activities through their business activities. They used to be extremely shy of forming any bond with the state and its officials.

The Maulana, it appears, wants to have the best of both worlds. He wants to be a trader-religious-scholar, like those in the ‘golden age,’ but he also wants to enjoy close connections between the ulema, particularly himself, and powerful state officials. Incidentally, such an ulema-state alliance, according to Kuru, was a major reason for the decay of Muslim societies.

Many of Tariq Jamil’s opponents find it amusing — while his detractors find it downright outrageous — that he has transferred his carefully calibrated personal brand of a popular religious scholar to a retail marketing brand. He is certainly trying new things that many of his celebrated predecessors had kept away from.***

During the seven decades of our national life, we have had many kinds of maulanas. We had orators such as Ataullah Shah Bukhari, who would keep his audiences mesmerised with his speech for the whole night; we had scholars such as Syed Maududi, whose thoughts left a deep imprint on political Islamist movements all over the world; we had a rabble-rouser, the ‘red maulana’, Maulana Bhashani, who Islamicised socialism and mobilised the poor; we also had sectarian militant religious leaders such as Haq Nawaz Jhangavi, who fanned the flames of sectarian hatred in country. Last, but certainly not the least, very recently we had Maulana Khadim Rizvi, whose meteoric rise in religious politics and political legacy we are still trying to understand.

Though as popular as these glorious figures of the pulpit, if not more, Maulana Tariq Jamil belongs to a very different category. He is associated with the Tableeghi Jamaat, an international proselytising movement that has never produced a public figure before him — not because it did not have one, but because the group has always avoided the media limelight as an act of faith. But Tariq Jamil is not one to shy away from the limelight.

Tariq Jamil’s half-a-century-long relationship with the Tableeghi Jamaat defines his identity, ideas and style of oratory. He, however, is an unlikely Tableeghi in many ways, and there are signs that he has been evicted from the hallowed circle of the Tableeghi elders and is no longer welcome to deliver a speech at the group’s annual congregations.

He has tried to downplay this impression. “I have stepped back [only] due to my ill health,” he explained in a television interview. “[Otherwise], I have spent my whole life in Tableegh.” And quite a life it has been.


Unlike many religious scholars, Tariq Jamil was not born in a religious family and did not study at a madressah as a child. Belonging to a well-off upper-caste landholding family of South Punjab, he traces his ancestry to the 12th century near-mythical ruler of Ajmer, Prithviraj Chauhan, who was defeated by Sultan Mohammad Ghauri. His

later ancestors were far less eminent minor rajas of his native town Tulamba, before they were defeated by Sher Shah Suri.

His own father and forefathers were large landholders. In a speech at his madressah two years ago, a teary-eyed Maulana narrated how his elders used to mistreat members of the lower caste families. He contrasts this by then talking about a time in life when, in a willing act of renunciation, he would use a brick for a pillow and not change his dress for weeks in the hot month of June. Here one may find the universal formula of evangelist preachers, which emphasises a dramatic transformation.

Like children of many landholding families, Tariq Jamil was sent to a school in Lahore. From school he moved on to the prestigious Government College Lahore and then to Punjab’s most prestigious medical college, King Edward Medical College. (Both colleges are now universities). But rather than completing his MBBS, Tariq Jamil decided to hop on to the salvation train of the Tableeghi Jamaat.

The great transformation that Tariq Jamil went through is a legend among Tableeghi activists. Tariq Jamil joined a friend on a three-day preaching mission, called seh roza in the Jamaat’s language. Every serious Tableeghi is supposed to set aside three days a month for such a mission. During these missions, a group of Tableeghis stays at a community mosque, doing rounds in the neighbourhood and preaching at the mosque.

An equally important part of the mission involves peer learning within the group. Learning from the example of seniors and paying attention to prayers are the main path to transforming for newly recruited Tableeghis. Community members, who are the main target of the Tableeghi missions, are transformed when they also become part of the Jamaat and join similar missions. In a way, the Tableeghi Jamaat works like a ponzi scheme, new members recruit more members and the cycle of recruitment keeps growing.

Not many can match his influence and following. The subscribers on his two YouTube channels exceed 13 million. He has his own official apps on the Google Play Store and Apple’s App Store. The Maulana’s services have also been officially recognised and he received the President’s Pride of Performance Award this year.

A much longer preaching mission is called a chilla, where a group of preachers leaves on a mission for 40 days. No Tableeghi is considered a serious part of the group unless he joins a chilla group every year. However, Tableeghis don’t stop at this. Those who want to dedicate themselves to the cause can go on a mission for four months, a year, or even dedicate their whole lives to the Jamaat.

Instead of returning back from the seh roza, Tariq Jamil went ahead and joined a four-month-long mission. This mission turned him into a dedicated member of the Jamaat and there has been no turning back after half a century, from his side at least. While returning from the mission, Maulana met a young man who advised him to become a religious scholar instead of a doctor.

“A doctor was a person of high stature in those days,” Maulana explained to a sizable audience in a February 2019 speech, “while a maulvi was past-tareen gandagi ka keerra [the lowliest worm of garbage] in society. In our rural set-up, a maulvi was a mere kammi — a low-grade menial worker — at par in status with an ironsmith, potter or washerman.” Still, Tariq Jamil decided to become a maulvi rather than a doctor. On the fateful day of November 23, 1972, his father evicted him from his house for a year for making such a horrible decision.

Leaving King Edward Medical College, Tariq Jamil joined the Jamia Arabia, a madressah at Raiwind, where he studied the Dars-i-Nizami curriculum that has been taught at South Asian madressahs since the 18th century. Maulana has not shared many details about the eight to nine years of his life at the madressah. Meanwhile, his brother Tahir Kamal completed his medical education and became a cardiologist, joining the high rank that the Maulana had rejected for the sake of religion.


Maulana has never revealed what degree he received at the madressah. However, he is not recognised as a mufti or a serious aalim (scholar) by his fellow Deobandi scholars, some of whom criticise him for being a lightweight in religious learning.

Maulana does not disagree: “I read a lot but I did not become a mujtahid like you,” a smiling Maulana once told a group of religious scholars at a madressah. “[This is because] I did not question what I learnt from my teachers and I have the same attitude even today.” This mystic, anti-intellectual attitude is typical of a Tableeghi activist. Interestingly though, he has founded and supports an institute that offers a six-year multidisciplinary Alimiyyah (scholar) programme.

Still, even the Maulana’s most ardent supporters lament his lack of emphasis on authentic scholarly sources. “One [unfortunate] aspect of his glorious struggle is the fact that his understanding of the Holy Quran and Hadith is shallow,” notes one of his admirers from Srinagar, Imtiaz Abdul Qadir, in an article celebrating his achievements on an Islamic website. “Instead of these sources, we find an emphasis on unauthentic stories, wazaaif [chants], and non-authoritative topics and traditions.”

As a religious leader, Maulana Tariq Jamil carries the identity of a khateeb — an orator. This class of religious leaders are known for their art of speech rather than scholarly pursuits. Their source of charisma is rooted mainly in their art of public speaking. Ataullah Shah Bukhari (1892-1961) was perhaps the most celebrated member of this group, though he was also known for his religio-political activism.

On many occasions, Tariq Jamil has come under attack from leading Sunni scholars for “fabricating” or distorting religious stories. Sheikh Muhammad Khair Muhammad, popularly known as Sheikh Makki, a Hanafi scholar of Pakistani origin who teaches at the Masjid al-Haram that surrounds the Ka’aba, accused Tariq Jamil of being a charlatan for narrating the famous story of Prophet Yusuf incorrectly. “Everyone has become a maulvi,” he said in a speech deriding Tariq Jamil. “Anyone can put a piece of cloth around his neck, grow his hair and claim to be a maulvi, even if he has not read the qaida [alphabet primer].”***

Established in 1926 in India as an off-shoot of the Deoband movement, Tableeghi Jamaat is not about scholarship but transformation within the Muslim community. This transformation often happens through the tools that Tariq Jamil uses, not through the scholarly activities. During its small, as well as long, missions, the Tableeghi Jamaat relies on only one book: the Fazail-i-Aamal — a book that is full of the miracles of saints. For this reason perhaps, a different book — Riazus Saliheen — is taught to members of Arab origin. The Jamaat not only avoids scholarship but also scholars and scholarly debates, often angering the ulema who find their authority challenged.

The Jamaat’s single-minded focus on Tableegh, or proselytising, has earned it criticism even from some leading Deobandi scholars. According to these scholars, instead of proselytising the religion (Tableegh-i-Deen), the group has ended up creating a religion of proselytism (Deen-i-Tableegh). Political Islamists also criticise it for abandoning worldly attachments and preferring instead to surrender themselves to the mercy of God.

The late spiritual leader Tuan Guru Nik Aziz Nik Mat (a former head of the Pan-Malaysian Islamic Party and a graduate of Darul Uloom Deoband in India) summed up this criticism in the following words: “What I don’t accept about them is that they are too influenced by their history and their origin. [The] Tablighi Jamaat began in India and I find too many Hindu ideas and practices in their way of life, like begging and staying in mosques.”

But the Maulana does not conform to what he declares are stereotypes about the Tableeghi Jamaat. According to him, the Jamaat demands that you create a balance, it does not demand you to abandon the world. “If someone follows these things, it is his choice,” he explained in a recent television interview.

The Maulana is no Ibrahim bin Adham, the king of Balkh who abandoned the throne to become a Sufi saint. He is still a Rajput Sahu landlord with his SUV, large mansion-like house, entourage of servants and a comfortable way of life. This lifestyle may not match with many members of the Tableeghi Jamaat, but it does not differ much from many religious leaders who acquired their wealth after becoming prominent leaders.


The Maulana’s detractors try to portray him as a seeker of fame and fortune. Last year, he performed the nikah ceremony at what was termed the most ostentatious marriage in Pakistan’s history, where the two matchmaking business families allegedly spent some 2,000 million rupees, according to some reports circulated on the media. While the Federal Bureau of Revenue (FBR) sent tax notices to the two families, the Maulana was also accused of having received 10 million rupees for gracing the occasion.

A furious Tariq Jamil called the media “Dajjal and Kazab” (the Antichrist and a false prophet) for making such allegations. The Maulana explained that he enjoyed a two-decades-long friendship with the families and did not receive any remuneration from them for performing the nikah ceremony. According to him, the families had spent only 100 million on the marriage. Though it was israaf (extravagance), according to the Maulana, it was not a very high amount considering that the two families were billionaires.

Tariq Jamil’s success in reaching out to the powerful elite was seen as an asset. And his huge popularity is clearly seen as an asset by state officials as well. His close association with them can be seen as a mutually beneficial relationship.

The Maulana also explained that he goes to all kinds of places and meets all kinds of people for the sake of his mission. “I don’t have any hesitation in going anywhere, because I have to convey my message. I have to convey the message of Allah. I disagree that one should not go to such events. Perhaps, you should not go as a participant, but one can go there for a cause.”

Maulana has certainly gone to places where no religious person would like to be seen dead.

He is admired and mocked in equal measure for his work in the red light area in his hometown. “There is a 200-year-old residential area of prostitutes [in Tulamba Town] that was set up in 1818 by Maharaja Ranjit Singh,” the Maulana once said. “I worked there tirelessly for 10 years. I started giving them stipends and helped them leave their profession. There were 235 girls in the profession and I used to give them four million rupees a month.”

For his detractors, Maulana’s association with women is his soft underbelly.

“He is the worst zindeeq [misinterpreter of religion] so far,” stated Mufti Zarwali in a speech. Zarwali was a Deobandi mufti, also popular on social media, who died recently. “He calls [actress] Meera his daughter. [In fact,] he has the same ancestry as Meera.” These comments made the Maulana cry in public and explain his family’s glories in many speeches.

In Pakistan, the Maulana also stands apart due to his apparent respect for all religions and denominations. He explains his attitude in these words: “Allah has given me wealth that I want to share before I die. I do not have hatred in my heart against anyone — on the basis of religion, denomination, caste or identity. I hate alcohol but not the one who drinks alcohol. I hate fornication but not a fornicator. I hate lies but not a liar. I hate wrong beliefs but not the person who holds wrong beliefs. I love everyone.”

Extending love to people of a different sect has been a no-go area for religious scholars in Pakistan. Many Deobandi scholars raise objections to the Maulana’s open acceptance of the Shia community and his Shia majlis-like speeches about the Karbala tragedy.

In 2013, when sectarian tensions were high in Gilgit city, the Maulana chose to visit the city’s largest Imambargah where he made a speech that is still appreciated by the city’s Shia community. “This speech was a turning point in sectarian relations in the city,” says Shabbir Mir, a Gilgit-based journalist. “Maulana in his speech proved that Shias were not only Muslims, but a superior sect of Muslims,” he adds with a smile.

The city’s most prominent Shia scholar reciprocated the gesture by attending the Tableeghi congregation for which the Maulana was in the city. “It changed the atmosphere in the city completely, and left a lasting impact. Such a thing had not happened for a long time,” says Mir.


Though Maulana was popular among followers of the Tableeghi Jamaat for decades, the educated middle class noticed him only after the Pakistan cricket team came under his influence. It was quite a spectacle, when the nation’s star cricketers started growing beards and were spotted on Tableeghi missions. Even a Christian cricketer converted to Islam and soon started sporting a beard.

A wholesale conversion of cricketers to the Tableeghi Jamaat linked the cricket team’s performance with their newfound religiosity. It was reported that cricketers were performing badly because they kept awake at night to pray for their success rather than taking a good night’s sleep.

From star cricketers, the Maulana moved on to influence star politicians. The Tableeghi Jamaat does encourage members of the powerful elite to join its ranks. Many high-ranking state officials, including some prime ministers, have joined the annual Raiwind congregation on the last day, when hours-long duas (prayers) are made by a senior Tableeghi elder. The Jamaat has also succeeded in bringing some retired generals and bureaucrats into its fold.

Tariq Jamil’s success in reaching out to the powerful elite was seen as an asset. And his huge popularity is clearly seen as an asset by state officials as well. His close association with them can be seen as a mutually beneficial relationship. Maulana’s endorsement, even a picture with him, extends an aura of religiosity to members of Pakistan’s political elite, who have always used religion as a major source of their legitimacy. They also find him valuable in extending the state’s messages to the religiously inclined masses. It is hard to guess who benefits more from the relationship — members of the political elite or the Tableeghi Jamaat and its mission.

However, this is not what the reclusive elders of the Tableeghi Jamaat had bet on. The last straw came when the Maulana almost joined the current ruling party, extending divine endorsement to Imran Khan. “He is the first ruler who has presented the concept of Madina’s welfare state. I salute him,” the Maulana stated at a symposium attended by the prime minister in 2018.

“We have been blessed with a very good ruler. All of you should pray for him,” he stated at another event some months later, and repeated these sentiments many times. His teary bayaan (speech) and dua for Imran Khan during a live telethon for the Ehsaas programme last year made him a controversial figure among those who oppose the ruling Pakistan Tehreek-i-Insaf (PTI). He has since been a regular visitor to the Prime Minister House.

The Maulana says he is not happy with receiving zakat to fund his madressah. He thinks that the income from his clothing brand — that he does not manage himself — will free him from the need for receiving donations.

This position has, once again, perplexed some religious leaders. “What is wrong in receiving alms? Darul Uloom Deoband and all madressahs run on donations,” Maulana Tanveerul Haq Thanvi said in a video, responding to Tariq Jamil’s statements. “Those who used to criticise maulvis for collecting donations, now collect donations themselves. Even our prime minister collects donations.”

But Tariq Jamil does not want to run his madressahs like a ‘lowly’ rural maulvi who collects grain from landholders at every harvest. He went out to convert celebrities to the mission of Tableegh, but became one of the country’s most influential celebrities himself.

Not many can match his influence and following. The subscribers on his two YouTube channels exceed 13 million. He has his own official apps on the Google Play Store and Apple’s App Store. The Maulana’s services have also been officially recognised and he received the President’s Pride of Performance Award this year. In a way, he has become the Maulana Laureate of Pakistan.

The ‘lowly’ maulvi has achieved a far higher stature than his cardiologist brother. “I did not know that one day so many doctors would sit in front of me to listen to my speeches,” he says in one of his speeches shared on his YouTube channel.

If the Maulana’s father were alive, he would probably change his views about his son’s choice of career and accept him for what he is — a Maulana for our times.

The writer holds a degree in social anthropology from the University of London and works in the field of social development. He tweets @zaighamkhan

Published in Dawn, EOS, June 20th, 2021


Q. In this email I have attached two audio clips of Moulana Tariq Jameel. In one clip he is praying for people suffering from Coronavirus. He called it ”Islam kayahi sabaq hai” (This is in fact the lesson of Islam.) for Muslims who perform final funeral rites for the najis kuffaar who are dying in India. In another clip he lavishes praise on a father and his son who is an Indian film actor being generous. He says he guarantees Allah loves these two faasiqs because of their generosity. These two subscribe to ”Ganga-Jamuni” Aqeedah. What is the status of Tariq Jameel?

A. In several publications have we explained the shaitaani status of this evil agent of Dajjaal. Tariq Jameel is not a Muslim. That is why he excretes so much fisq, fujoor and kufr from his mouth. His prayers for the Hindu mushrikeen perishing in the Athaab of Allah Ta’ala is explicit kufr. Praising fussaaq and fujjaar film actors is only to be expected of a character who professes to be a Muslim while in reality he is a munaafiq.


Q. During a ghusht visit to me by local Jamaat Brothers it was again said to me by a senior person that no matter if one fulfills all the other Deeni obligations, like salaah, zakaat, fasting, not committing sins, etc. that if one does not go out with Tableeg Jamaat “in the path of Allah s.w.t” then one cannot be safe from the azaab of the Qabr let alone the other stages of the Hereafter after one passes away.

Is there a Qur’anic injunction or an authentic Hadith to support this? What is your opinion on this view or claim by the Tableeg Jamaat? After all, not every person is cut out to go out and do the work of Tableegh.

A. This moron has to renew his Imaan and also his Nikah if he has a desire to remain within the fold of Islam. It is this type of ghulu’ (haraam extremism) culminating in kufr which has split the Tabligh Jamaat into two virulently hostile factions with each group at the throat of the other. The moron is absolutely shameless in proclaiming his kufr.
With a single copro statement has he negated the imperative importance of all the fundamentals of Islam. Shaitaan has thoroughly convoluted his brains and heart with his urine. Shaitaan is notorious with his urine which is one of his snares to dupe, mislead and destroy juhhaal of the likes of this tablighi moron. This character’s ‘tablighi’ is for the sake of his base nafsaani desires.
Never associate with people of this type whom the devil utilizes to dig the foundations of the Deen.