Shaykh¹ Muḥammad Ilyās [leader of Jamāʿah al-Tablīgh] said:

“The methodology of the Tablīgh was given to me by inspiration, and the true interpretation of the [following verse] was instilled into my mind:

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ

“You [true believers in Islamic Monotheism, and real followers of Prophet Muḥammad (صلى الله عليه وسلم) and his Sunnah (legal ways, etc.)] are the best of people ever raised up for mankind; you enjoin al-Maʿrūf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid al-Munkar (polytheism, disbelief and all that Islām has forbidden), and you believe in Allāh.”
(Āli-ʿImrān, 3:110)

In His saying “raised up for mankind”, there is an indication that one should go forth before mankind like the prophets. Then, in the specific usage of the word “raised”, there is an indication that the act being commanded here may not be truly implemented in a single location. Rather, it requires that one undertakes several excursions to different countries in order that one may enjoin (people) in righteousness and forbid them from engaging in evil. Also, in His saying “and you believe in Allāh”, there is an indication that travelling in this way (i.e. tablīgh) elevates and raises your imān, allowing it to bloom and flourish. Otherwise, the possession of imān is already confirmed in the verse prior to this statement in His saying “You [true believers in Islamic Monotheism, and real followers of Prophet Muḥammad (صلى الله عليه وسلم) and his Sunnah (legal ways, etc.)] are the best of people”. Therefore, do not intend to guide others [by this travelling]. Instead, intend to benefit yourself by it.

As for His saying “raised up for mankind”, ‘mankind’ refers to non-Arabs only as He said regarding the Arabs:

لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ

“You are not a dictator over them.”
(Al-Ghāshiyah, 88:22)

وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ

“And you (O Muḥammad (صلى الله عليه وسلم)) are not a wakīl (trustee or disposer of affairs, or keeper) over them.”
(Al-Zumar, 39:41)

Therefore, “the best of people” refers to the Arabs and “raised up for mankind” refers to everyone besides them from the non-Arabs. This is further evidenced by the context of the verse as He says after this:

وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم

“And had the people of the Scripture (Jews and Christians) believed, it would have been better for them.”
(Āli-ʿImrān, 3:110)

He says here “better for them” rather than ‘better for yourselves’. This is because truly perfecting the īmān of the one who delivers the message and calls to it occurs merely by the action of delivering, regardless of whether those being called accept it or not, as the one speaking to others is personally affected by issuing the call and delivering the message anyways. Therefore, his attaining benefit from this act is not predicated upon acceptance or rejection of his message.”²

Imām Muḥammad Taqī al-Din al-Hilālī responds:

I had heard that the Jamāʿah al-Tablīgh used as evidence the saying of the Most High “raised up for mankind” to support the innovative excursions they engage in. However, I could never have fathomed that their leader Muḥammad Ilyās would ever sink to such depths as to use the verse in the way mentioned above. May Allāh have mercy on the one who once said: Survive Rajab and you shall observe that which astonishes”.³ Let us now acquaint ourselves with [the actual] tafsīr of this verse as mentioned by Abū al-Fidāʾ Ismāʿīl ibn Kathīr (رحمه الله), supplementing it with the statements of some of the other mufassirīn (scholars of Quranic interpretation).

The following is a summary of the tafsīr provided by Ibn Kathīr:

The Most High informs us in this verse that the nation of Muḥammad (صلى الله عليه وسلم) is the greatest of all nations. Al-Bukhārī mentions with his chain of narration, on the authority of Abū Hurayrah (رضي الله عنه) who said regarding this verse: They are the best of mankind towards mankind. They approach mankind while their necks are shackled in order that they may enter into Islām. This is also similar to the statements made by Ibn ʿAbbās (رضي الله عنهما) and others among the early mufassirīn. Its meaning is that they are considered the best of all nations, the most exemplary among mankind in terms of their benefit to mankind. Imām Aḥmad narrated on the authority of Durrah bint Abī Lahab who said: A man amongst us once stood before the Prophet (صلى الله عليه وسلم) while he was on the pulpit and said: “O’ Messenger of Allāh! Who is the best among mankind?” He replied: “The best of mankind are the most well-read [concerning Islām] and most fearful of Allāh—who are greatest in their enjoinment of righteousness, their forbidding of evil—and the most devout among them in joining the ties of kinship.”⁴

The truth is that this verse encompasses this entire Ummah and all its generations, the best of them being the generation amongst which the Messenger of Allāh (صلى الله عليه وسلم) himself was raised, then the generation that followed them, and then the generation that followed them (al-Salaf al-Ṣāliḥ). As narrated by Imām Aḥmad, al-Tirmidhī, and others on the authority of Muʿāwiyah ibn Haydah who narrated that his father said: The Messenger of Allāh (صلى الله عليه وسلم) said: “You represent the completion of seventy nations [or that you will be made to testify for or against the seventy preceding nations], you are the best and most honourable of them before Allāh—the Exalted in Might”.⁵ This generation was only able to precede all others to goodness because of the Prophet Muḥammad (صلى الله عليه وسلم), who is the most honourable of Allāh’s creation, the noblest of His Messengers. Allāh sent him (صلى الله عليه وسلم) with legislation that is complete and perfect, the likeness of which was not granted to the prophets or messengers before him. In this vein, narrated by Imām Aḥmad on the authority of ʿAlī ibn Abī Ṭālib (رضي الله عنه), the Messenger of Allāh (صلى الله عليه وسلم) said: “I have been given that which no other prophet was given”. We replied: “O’ Messenger of Allāh, what have you been given?” He (صلى الله عليه وسلم) replied: “I was granted victory by means of fear [instilled in my enemies]. I was also granted the keys to the earth,⁶ I was named Aḥmad, dirt has been made a means of purification for me, and my generation has been made the best of all generations.” Its chain of narration is Ḥasan.⁷

Then, Ibn Kathir (رحمه الله) mentions a plethora of aḥādīth related to the blessed, honourable standing of this generation. This treatise is insufficient for the mention of all of them. Al-Nawwāb Ḥasan al-Ṣiddīq Khān, King of Bhopal⁸ al-Hindī—May Allāh have mercy on him—said in his tafsīr entitled Fatḥ al-Bayān after reiterating the aforementioned passages from Ibn Kathīr: “raised up for mankind” that is, made apparent to them such that they derive benefit and uprightness from them in all time periods, to the extent that they have gained distinction and are well-known.

Muḥammad Taqī al-Dīn continues: This refutes the understanding postulated by Muḥammad Ilyās that “raised up” refers to travelling or relocating from one place to another continuously (in tablīgh). Rather, “raised up” here refers to being made apparent by Allāh—the Most High. Furthermore, not a single individual among the companions nor from among the tābiʿīn⁹ or those who succeeded them ever understood that this verse refers to travelling. Al-Ṣuyūṭī said in al-Darr al-Manthūr: ʿUmar ibn al-Khaṭṭāb said regarding this verse: “If Allāh willed, He could have said: “أنتم (you all are)” and the verse would have been inclusive of this entire nation. Instead, He said: “كنتم (you are)” referencing the companions of Muḥammad (صلى الله عليه وسلم) specifically. Thus, those who emulate their methodology will similarly be considered to be among the best of all nations”.

Mujāhid said concerning this verse: “You [true believers in Islamic Monotheism, and real followers of Prophet Muḥammad (صلى الله عليه وسلم) and his Sunnah (legal ways, etc.)] are the best of people ever raised up for mankind”, this superiority is predicated upon the prerequisite of enjoining al-Maʿrūf (i.e. Islamic Monotheism and all that Islām has ordained), forbidding al-Munkar (polytheism, disbelief and all that Islām has forbidden) and believing in Allāh. Qatādah said: It was narrated to us that when ʿUmar ibn al-Khaṭṭāb (رضي الله عنه) recited this verse, he said: “O’ people! Whoever wishes for prosperity by being considered among that nation, let him implement the prerequisite set by Allāh”.

Muḥammad Taqī al-Dīn concludes: If Muḥammad Ilyās had only comprehended this verse properly, he would have commanded his companions who have adopted the path of Jushtiyyah—that is, his own path—to seek repentance from Allāh for their engagement in innovated practices, ordering them instead to follow the Book of Allāh and the Sunnah. If he had only understood the verse properly, he would have altered his school in the Deoband province, changing the methodology it espouses to be congruent with the Book of Allāh and the Sunnah of His Messenger (صلى الله عليه وسلم). He would have adopted the creed of the companions of the Messenger of Allāh (صلى الله عليه وسلم) as narrated from them in the books of ḥadīth. For al-ʿAqīdah al-Ṭaḥāwiyyah was written by one of the Ḥanafī imams¹⁰ and in its explanation there is a refutation against the Māturīdī creed that consists of negation [of Allāh’s names and attributes], ordering them to study the six books of ḥadīth and closely adhere to its directives, commanding them to disavow all innovative ways. If he had only done so, he would have served this nation in an abundantly righteous manner. If he had only understood this verse as it should be understood he would have commanded his compatriots to—after firstly righting the affairs of the other Indian Muslims—begin calling the idol-worshipping Brahmīs, Buddhists, and Sikhs to Islām with compassion, kindness and gentleness instead of cooperating with them in opposition to the Muslims while covering and protecting the faults and errors [of these deviant groups]. If he had only understood this verse as it should be understood he would order his companions to struggle to change the munkar [objectionable] through action and speech. For their numbers are quite plentiful which precludes them having to resort to merely hating the munkar [objectionable] which surrounds them with their heart only.¹¹

A Salafī brother named al-Ḥāj Muṣṭafá ibn Hāshim al-Wadghīrī related to me that the [self-proclaimed] high prince of the tablīghiīn in Morocco once came to him saying: We have agreed with four French brothers to travel across Europe in four months. In return, these brothers have agreed to donate one hundred thousand francs each. Although we have agreed to cover the expenses for this duration. Then, we pondered the situation more and concluded that one hundred thousand francs per person is quite insufficient. Rather, we require a complete sum of one hundred and fifty thousand francs per person. They asked [al-Ḥāj] if he would aid them in the fulfilment of this goal. Al-Ḥāj Muṣṭafá —may Allāh attribute goodness to him—replied: If I was to donate this sum to cover the deficit, what would it be termed? I cannot refer to it as ṣadaqah since how can I give ṣadaqah to such strong, French brothers who clearly possess a means of living (i.e. wealth). Thus, if I were to donate to you for this purpose I would find no recourse but to consider it an act of disobedience to Allāh—the Most High, as I would have abandoned the truly poverty-stricken, hungry, unclothed, people who may not even possess the money required to pay their rent. Instead, I would be giving my money to strong, European, men who are not in need. In this way, this [self-proclaimed] tablīghī prince returned from him empty-handed.

[In summary], there are several very serious mistakes in the statements made by Muḥammad Ilyās. These are as follows:

1. Regarding his saying: ““raised up for mankind”, there is an indication that one should go forth before mankind like the prophets”, this verse is completely unrelated to the prophets of the previous nations. Rather, it relates to this nation only. Fundamentally, it is referring to the companions of the Messenger of Allāh (صلى الله عليه وسلم) and by extension all who succeed them who emulate their actions from among the nation of Muḥammad (صلى الله عليه وسلم). “Raised up” here means ‘to make apparent’—that is, Allāh has made this nation apparent over others. So how, then, is this verse referring to relocation and travelling through different locales? This is the first mistake which consists of clear contradiction, as demonstrated.
2. His followers refuse to forbid al-munkar [the objectionable], claiming that they have received this directive from their leader. Forbidding al-munkar [the objectionable] is among the prerequisites which must be fulfilled in order for one to be considered among the nation that has been “raised up for mankind”, as aforementioned in the tafsīr of ʿUmar (رضي الله عنه) and Mujāhid (رحمه الله). Whoever completely ignores the clear munkar [objectionable practices]—the most severe of them occurring between the Muslims and the disbelievers [in India itself]—travelling instead to London, America, Europe, and various other Arab and non-Arab countries would have observed innumerable objectionable practices all without making any attempt to change them: not with their hands, nor with their tongues. There are two major errors here: Firstly, complete abandonment of forbidding al-munkar and enjoining al-maʿrūf in the country of India itself purposefully with premeditation, turning instead to places besides it. Those who are closest to a person are more deserving of being exhorted by them towards al-maʿrūf. The second error here is abandonment of enjoying al-maʿrūf and forbidding al-munkar in those countries [which they have chosen to travel to]. In actuality, they have enjoined al-munkar in the form of recruiting others to travel in this way, which was forbidden by the Messenger of Allāh (صلى الله عليه وسلم) as it represents a form of innovation and breeds various forms of corruption.Surprisingly, the tablīghīin will enter the masājid and pray with the people. Then, after the conclusion of the ṣalāh, they begin inciting the congregation towards joining them in their excursions to desolate, remote places, such that they no longer attend the masjid itself. All the while these excursions represent an innovated practice, co-opted from the enemies of Islām [the Brahmīs]. Such a crime cannot hope to be overlooked. As narrated on the authority of Abū Hurayrah (رضي الله عنه), the Prophet (صلى الله عليه وسلم) said: “Shall I not guide you to a means by which sins are wiped away and one’s station [in Paradise] is elevated? Performing wuḍūʾ properly and completely [in number and comprehensiveness of cleaning] despite difficulty in doing so [due to extreme coldness, body pain, etc.], copious steps towards the masājid [either because of living far, or attending the prayers in perpetuity], awaiting the next ṣalāh following the completion of the current one [with one’s heart, or physically in the masjid]. That is true devoted surveillance, that is true devoted surveillance, that is true devoted surveillance [of one’s heart and soul against acts of disobedience].”¹² So—by Allāh—how surprising is the one who seeks to extricate from the house of Allāh those who have chosen to enter into a devoted surveillance for the sake of Allāh alone therein! Enticing them instead to join their perpetration of misguided innovations in various desolate wastelands. All the while alleging their actions to be for the sake of Allāh. If their actions are for the sake of Allāh, then what practices should be considered among those done for the sake of Shayṭān?! The most surprising aspect of these hypocritical would-be exhorters [who join the tablīghīin] who have purchased their so-called religion using the wealth and earnings of others is the manner in which they seek to make this innovation victorious, traversing to this end every avenue before them, such that they may also be deserving of Allāh’s anger in the same way as its original people.
3. The interpretation of Muḥammad Ilyās: “Raised up for mankind”, ‘mankind’ refers to non-Arabs only as He said regarding the Arabs: “You are not a dictator over them” and “And We have not made you a watcher over them nor are you set over them to dispose of their affairs.”Listen—O’ reader—to the interpretation provided by al-Ḥāfiẓ ibn Kathīr (رحمه الله) for the verse:

   فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ ‎﴿٢١﴾‏ لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ

   “So remind them (O Muḥammad (صلى الله عليه وسلم)), you are only one who reminds. You are not a dictator over them.”
   (Al-Ghāshiyah, 88:21-22)

   He (رحمه الله) said: It means ‘O’ Muḥammad, remind the people of what I have sent to them. For your duty is only to convey (the Message) and on Us is the reckoning.¹³ For this reason, He said “you are not a dictator over them” and “you (O Muḥammad (صلى الله عليه وسلم)) are not a tyrant over them (to force them to believe).”¹⁴ That is, you are unable to create īmān in their hearts, nor compel or force them to possess īmān. On the authority of Jābir (رضي الله عنه) who said: The Messenger of Allāh (صلى الله عليه وسلم) said: “I have been commanded to fight the people until they testify that there is nothing worshipped in truth except for Allāh [after the fulfilment of the prerequisites of battle, at its appropriate time]. If they say it, their blood and wealth are protected except by legal precedent [i.e., qiṣāṣ, blood money, etc.]. And their reckoning will be with Allāh—the Exalted in Might.” Then he (صلى الله عليه وسلم) recited “So remind them (O Muḥammad (صلى الله عليه وسلم)), you are only one who reminds. You are not a dictator over them”.¹⁵

   In consideration of this, the inherent mistake in Muḥammad Ilyās’ interpretation of the verse referring to those besides the Arabs only is clear. Also, the clear misinterpretation of the verse [used to evidence his false claim] “You are not a dictator over them” may also be acknowledged. As the verse “Raised up for mankind” encompasses Arabs and non-Arabs just as the verse “so remind them (O Muḥammad (صلى الله عليه وسلم)), you are only one who reminds” refers to reminding all of mankind—Arabs and non-Arabs. For you are not a dictator over a single one among them regardless of the reminded people being from among the Arabs or non-Arabs. This is the case both before and after the command to fight in the cause of Allāh was issued as in the saying of the Most High:

   وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً

   “And fight against the Mushrikūn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allāh) collectively, as they fight against you collectively.”
   (Al-Tawbah, 9:36)

   And in His saying:

   يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ

   “O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you, and know that Allāh is with those who are the Al-Muttaqūn (the pious).”
   (Al-Tawbah, 9:123)

   Therefore, the saying of the Most High: “You are not a dictator over them”—in addition to it not applying specifically to Arabs—is abrogated by the subsequent command to fight them.

   As for the saying of the Most High: “And you (O Muḥammad (صلى الله عليه وسلم)) are not a Wakīl (trustee or disposer of affairs, or keeper) over them.”, it is preceded by the following:

   إِنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ ۖ فَمَنِ اهْتَدَىٰ فَلِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ

   “Verily, We have sent down to you (O Muḥammad (صلى الله عليه وسلم)) the Book (this Qurʾān) for mankind in truth. So whoever accepts the guidance, it is only for his ownself, and whosoever goes astray, he goes astray only for his (own) loss. And you (O Muḥammad (صلى الله عليه وسلم)) are not a Wakīl (trustee or disposer of affairs, or keeper) over them.”
   (Al-Zumar, 39:41)

   His saying: “We have sent down to you (O Muḥammad (صلى الله عليه وسلم)) the Book (this Qurʾān) for mankind in truth” clearly proves that the verse is encompassing [of mankind as a whole].

4. As for the statement of Muḥammad Ilyās: “This is further evidenced by the context of the verse, as He says after this: “And had the people of the Scripture (Jews and Christians) believed, it would have been better for them”, this is unrelated to his own interpretation as there are many Christians—People of the Book being referred to here—among the Arabs like the Christians of Najrān and al-Shām.

The rest of his discourse is completely devoid of any meaningful benefit.

Source: Al-Sirāj al-Munīr: 45-52
Translated by: Riyāḍ al-Kanadī