A Mewati Insider’s Detail Explanation of the events in Nizamuddin

Chaudhry Amanatullah is a Mewati, the group that forms the innermost circle of Maulana Saad. He is also the Shura of Delhi, the second largest city in India with a population of 18 million people. He lives in Nizamuddin and is an executive Shura member of the Nizamuddin Markaz Madrasah Kashiful Uloom. Being involved in the Markaz daily, plus the fact that he is a Mewati, he knows exactly what happened in Nizamuddin, and the motives behind key individuals. He has written a vivid explanation of the events surrounding the controversy.

The following is his writing which we copied and pasted here.

Preface

The Centre of Tabligh (Tablighi Markaz) situated in ‘Bangle Wali Masjid’, Basti Nizamuddin, Delhi, in reality, had become a home (centre) of the revival of Islamic spirit. This unparalleled system of Dawat and Tabligh which re-originated from here had left a very deep impact on each and every sect of Ummah across the globe. This movement has lit hope in those hearts who have concern for the Ummah and the renaissance of Islam.

Introduction

Anyone who has spent even a little time in this environment of selfless working, God-fearing, giving precedence to others, sympathy and kindness, and a strive to raise Allah’s Words (Kalima), would not have thought in his wildest of imagination that this place (Nizamuddin Markaz) would witness such a time when there will be daily fights, distrust among its workers, hatching conspiracies, violence and open acts of intimidation because of which those mukhlis (selfless) workers and elders (of high regard) of this work (of dawah and tabligh) would be forced to bid ‘goodbye’ to this center of (of dawah and tabligh).

Those who have some knowledge of the functioning of this place would be well aware that Hazrat Maulana Inamul Hasan before his death, adopted the example of Khulfa-e-Rashidin, and formed an Advisory Council (Aalami Shura) and refuted the suggestion of making his son Maulana Zubair-ul Hasan, the ‘Ameer’ (Head). This Shura consisted of ten workers from three countries (IPB).

Due to the expansion of this work (Dawat and Tabligh) which now includes workers from most of the countries of the world which belonged to different strata of society, different temperaments, and different ‘schools of thought’, it was considered appropriate that this great responsibility be shared by a group of experienced workers (Tablighi Jamaat Shura) which would supervise and guide this work (Dawat and Tabligh) by deliberating on the issues; even though Maulana Zubair-ul Hasan was an excellent Hafiz-E-Quran, ‘certified’ Aalim-E-Deen, was permitted to do Bay’ah (take Oath of allegiance) on behalf of Hazrat Sheikh Maulana Zakariya, also had been permitted to do Bay’ah by his father Maulana Inamul Hasan, and also was very well aware of the work of Dawa and Tabligh due to his 25 years of continuous association with his father in journeys and at Markaz.

After Inamul Hasan’s demise

In June 1995, after the demise of Hazrat Maulana Inamul Hasan, this global advisory council (Aalami Shura) established a five-member advisory team for Markaz Nizamuddin which included Maulana Izaharul Hasan sb, Maulana Mohammad Umar Sb Palanpuri, Miyan Ji Meharab Sb, Maulana Zubairul Hasan sb, and the young master (Maulana Saad). All members of this council were becoming Faisal (decision maker) turn by turn. Some workers showed a strong reaction to the above decision, but Mulana Zubairul Hasan Sb neither complained nor showed any resentment on not being made ameer. He carried on his duties as per the system set by the elders.

Maulana Saad was appointed to the Shura despite not spending any time in Jamaat

This point needs special attention that the young master (Maulana Saad) (age approximately 30 years at that time) was also included in this five-member shura although he did not have any formal certificate of religious education, he did not establish a relationship with any Ahlullah (pious-religious personality) for his Islaah (reformation), he did not spend any time in Jamat (path of Allah) and neither did he consider this necessary after his inclusion in the five-member shura.

Maulana Saad never spent any time in Jamat (path of Allah) and neither did he consider it necessary after being part of the Shura

C Amanatullah, Shura of Delhi

However, it is a well-established fact that the actual understanding of this work (Dawat and Tabligh) cannot be gained without going out in Jamat (path of Allah) in strict adherence to the principles established for spending time in Jamat.

Maulana Saad started making demands

Moreover, after his inclusion in this five-member Shura, he started demanding that he should also be given the chance to perform Dua and Musafah (handshake) with the gathering in Ijtemaat (religious gatherings) and on other important occasions. Although this sort of demand is completely against the temperament of this work of Dawat and Tableegh because humbleness and humility are essential qualities for any person who is entrusted with the responsibility of making dua in such large gatherings, no one knows what were the compulsions or considerations before the elders that this dangerous demand was accepted and the job of dua and musaafha was equally divided between the young master (Maulana Saad) and Maulana Zubairul Hasan.

Maulana Saad takes control over Markaz Treasury

Later on, it was this issue that became the basis of jealousy. In August 1996, Maulana Izharul hasan died. He was the eldest and most respected among the five-member Shura. He was the imam of the masjid, Sheikhul Hadees (Chair of Hadees Teaching) of the madrasa, and manager of Markaz. After his death, the young master (Maulana Saad) was made the manager of the Markaz and after taking the entire job into his hands, he also took into his possession the Markaz’s treasury. Although, earlier the treasurer was used to be a person other than the manager. Further tyranny is that now no formal account of Markaz’s income and expenditure is maintained to the extent that its details are not even revealed to the executive committee.

Since M Saad took over Markaz’s Accounts, no formal account of income and expenditure was revealed to the executive committee.

C Amanatullah – Executive Committee Member

Maulana Saad claims extra room and residence in the Markaz

After this, the young master caught hold of the keys to the old room of elders on the pretext of seeing the books of Maulana Yusuf. This room used to remain closed except at the time of morning Mashwara (consultative meetings). In the mezzanine of this room was Maulana Yusuf’s library. Then gradually with the passage of time, he started to use this room and finally took the room in his possession. Even though, he was already having a room in the new building. This was the room for which it was decided during the life of Maulana Inaamul Hasan that it would be included in the Masjid during the expansion of the Masjid. But the young master (Maulana Saad) with the help of some people of Mewat and young boys of Basti Nizamuddin protested against this decision and the decision was taken back.

Maulana Zubair and his family had to vacate their house due to pressure from Maulana Saad

After some time the residence of the elders of Markaz, which was adjoining the masjid and the above-mentioned room and in which Maulana Zubair and his family were residing for a very long time. The young master claimed that this part should be given to him although he and his family were already living in a house north of this above-mentioned residence.

Maulana Zubair, and his Family was forced to vacate his residence due to M Saad’s demands and the need to avoid lengthy conflict

This dispute was put before the elders of the neighbouring country and they referred this matter to the elders of the family the consequence of this was that without any valid reason, Maulana Zubair was forced to vacate his residence.

More shura elders start to pass away

After 14 months after the demise of Maulana Inaamul Hasan, in June 1995, in August 1996, Maulana Izharul Hasan died, and after him 9 months later in May 1997, Maulana Umar Palanpuri passed away and 15 months later Miya Ji Mehraab sb in August 1998 passed away.

All these 3 elders had a unique status within their circles and carried on the responsibilities of the work of Dawat and Tabligh till their very last breath (may Allah reward them according to HIS glory, Ameen).

Maulana Saad makes a fuss every time the matter of replacing the Shura is brought

The matter to be noted is that in a short span of three years, the five-member council formed for running the Markaz was reduced to just 2 persons but the vacant places were not filled. On the contrary, when this issue was put up by Maulana Zubairul Hasan, on this the young master (Maulana Saad) said that the people come here because of you and me, so why unnecessarily give importance to anyone else? On this reply Maulana Zubairul hasan sb. resorted to silence because till this time lot of unruly incidents had taken place(some of which are mentioned above), and Maulana Zubairul Hasan did not want any confrontation so that this great work of Dawat and Tabligh should not be harmed by any dispute.

When the re-addition of members to the advisory council (Shura) was not done, this gave the message to the old workers residing in Markaz that the real heirs of this work of Dawah and tabligh are the members of the Kandhla family. The status of other people is merely those of helpers and they should not cross their limits.

Maulana Saad continues to assert his dominance

Along with this, to strengthen his grip on the affairs of Markaz, the young master resorted to some highly inappropriate tactics, for example:

1. He started saying that in the previous thirty years (i.e. in the era of Hazrat Maulana Inaamul Hasan) Da’wa was completely neglected and this Markaz had become a mere Khanqah (monastery). Some of the well-wishers tried to make him understand that to criticize the work of one’s elders who have passed away is the way of politicians. The way of religious people is to admire the efforts made by their elders and have a sense of gratitude towards them, but he didn’t pay any heed to these suggestions.
2. In a place (that is Markaz) where the lesson of Ekram e Muslim (kindness to Muslims) was imparted, openly scolding the pious people and his elders had become a matter of daily routine for him.
3. Those who agreed with him were given responsibilities, were included in the Mashwara, were given opportunities for Bayaan (public talk), and were sent in the path of Allah (to different countries to spread his new form of tabligh). Contrary to this those who disagreed with his new ideas were not only neglected but were humiliated. Nobody dared to raise finger on this issue.

Maulana Saad goes against the Hanafi School of Thought

In this manner after setting the favorable environment the real work of reformation and innovation was started from changes in namaaz (Salah). There was an evident change in the way of Namaaz which was previously offered and led by his great-grandfather, his paternal grandfather, his father, and his maternal grandfather. The change was that he started reciting Masnoon Duas in Qoma (that is standing after Ruku) and Jalsa (that is sitting between 2 sajdah ) which according to the Hanafi school of thought is meant for Nawaafil and NOT for obligatory prayers. Everyone was troubled by these changes but no one dared to utter a word. When someone dared to ask the reason for this change he replied I am Muhammadi and I am adopting Sunnah.

Maulana Saad introduces more changes

After this, the entire pattern of the work of Da’wa and Tabligh was changed. With the introduction of a new activity named “Da’wa Taalim Istaqbaal”, the Muqami Mehnat (local effort) was confined to cordoning off the people passing their leisure time in the vicinity of the mosque and making them sit in Talim. This particular act was considered to be instrumental to Masjid aabadi, the result of this new activity not only hampered the daily individual Amal of the workers, but it also disturbed the practice of meeting people at their convenience in their houses and workplaces and making them understand the worldly and eternal benefits of adopting ‘Deen’ in their lives and the effort of convincing them to spend time in the path of Allah, all disappeared.

The secrecy of Muntakhab Ahaadith

In the same way, instead of the book Fazail-E-Amaal, the importance was given to the book Muntakhab Ahadith although none of our Elders (Advisory council) ever included their new book in the mutually agreed prescribed course of this work (Dawat and Tabligh). Furthermore, this book is projected as a text collected by Maulana Yusuf sb (R.A.), although the so-called ‘handwritten manuscript’ prepared by Maulana Yusuf sb (R.A.) is not seen by anybody to date. Since there does not exist any such document and neither did Maulana Yusuf ever mention any such document to anyone and so this book was used as a tool to gain popularity to become famous in the circle of the workers (of Dawat and Tabligh) and project himself as a compiler of this book.

M Saad used Muntakhab Ahaadith as a tool to gain popularity and fame

Although, this book was prepared by a team of Ulama from Pakistan. And this “generous” work of compilation was carried out by the young master (Maulana Saad) with such secrecy that not even the elders in the neighbouring country (Pakistan) were aware of it. This is the reason why the elders are not ready to include this book in Ijtimai Ta’aleem. In fact, in our country too, the elders who are aware of this above-mentioned fact do not want to include this book in the collective Ta’aleem in their respective regions.

Furthermore, this has always remained the principle of Dawat & Tableegh that every younger and elder while speaking should restrict his talk within the purview of Six Numbers. Current affairs, differences in Masalik (schools of thought), issues in Islamic jurisprudence, comparison, criticism, and contradiction (refuting) should not be included in one’s talks.

A more detailed History of Tabligh in Chronological Order

Maulana Saad starts making his own interpretations of Hadith

Those people attached to Dawat and Tabligh, but have not acquired formal religious education are not permitted to elucidate the Quran and Hadith in their talks, rather may simply mention the gist (implied meaning) of what is mentioned in the Quran and Hadith. Ulama-e-deen (Religious Scholars) should also present only the commentary as done by the Aslaaf (Ancestors), but the young master (Maulana Saad) put aside all these golden principles and even started saying things that are against the dignity of some Prophets and certain Sahabahs.

Those who used to hear his talks, most of them devoid of knowledge of Deen, started narrating the same things in their respective regions. Due to this, the Imams of mosques and other people having religious knowledge were in a fix that if they pointed out these mistakes, they would be labelled as opponents of Dawat and Tabligh would have to face all sorts of criticism and if they did not point out these mistakes then they will be held guilty (in front of Allah) for not preventing evil.

Maulana Saad starts Bay’ah

An even bolder act of the young master was in the context of Bay’ah (taking the oath of allegiance). After the death of Maulana Inamul Hasan, the advisory council (Elders’ Shura) decided that Bay’ah would not take place in Banglewali Masjid. In this collective decision of Shura, the young master (Maulana Saad) was the foremost proponent because at that time it was only Maulana Zubairul Hasan sb with whom the people would take Bay’ah, as Maulana Zubairul Hasan was permitted to take Bay’ah from both Maulana Zakariya and Maulana Inamul Hasan.

At that time the young master (Maulana Saad) used to call this practice of Bay’ah unnecessary and rather harmful for the workers. Soon after the death of Maulana Zubairul Hasan, the young master started Bay’ah on journeys, and when he realized that this act of Bay’ah was the only way to make people bound to follow his instructions, he started this practice of Bay’ah in Markaz with such boldness that daily after Maghrib prayers there was a gathering outside his room for the purpose of Bay’ah, because all day long a few agents try to convince the people (coming to Markaz) for Bay’ah and after maghrib till the time this performance of Bay’ah continues, the other Amal in the gatherings of different languages remain suspended.

Maulana Saad’s Bay’ah is an embezzlement of trust

In connection with Bay’ah, he has adopted a rather odd (strange) innovation. This pledge of allegiance has the following words (to be recited by the people coming for Bay’ah)- “I took Bay’ah on the hand of Maulana Ilyas (R.A.) through Saad”. Please note on this occasion he even did not remember his grandfather Maulana Yusuf, whose statements he frequently quotes in his talks as if he had directly heard those words from Maulana Yusuf.

According to religious scholars, it is serious embezzlement (breach of trust) if any person takes a Bay’ah (oath of allegiance) from the people in the name of any elderly pious person from whom he has not received formal permission. It is a well-known fact that Maulana Saad (the young master) has neither seen the era of Maulana Ilyas nor he had been granted permission by any of his Khalifah (successor) to offer Bay’ah.

Controversies surrounding Dua and Musafaha in Bhopal Ijtema 2014

As was mentioned above the Dua and Musafaha were shared with Maulana Zubair on the demand of Maulana Saad and this has constantly remained a matter of tussle. After the death of Maulana Zubair in March 2014, persons close to him demanded that as per the continuing tradition, Maulana Zuahir (son of Maulana Zubair) should perform the Musafiha and Dua in place of Maulana Zubair, but it was unacceptable to Maulana Saad and thus a tussle continued on this issue.

This tussle became fully exposed in December 2014 at the end of Bhopal Ijtema. When people close to Maulana Zuhair sb
made him sit on the stage for Musafaha, The young master was so angry that he left the stage and directed the people close to him in a manner that a wave of commotion (alarm or panic) was set throughout the region of Mewat. More than a dozen gatherings were conducted at different places, in which thousands of people from Mewat communities gathered. The local heads (Sarpanch) and religious scholars in these regions gave fiery speeches for example:

Our Ameer is Maulana Saad and after him too, the Ameer will be from amongst his progeny even if he does not reach adulthood. We the people of Mewat will bear the responsibility of Markaz and people of other regions and other countries will not be allowed to do so.

Maulana Saad fumes his followers to attack the Markaz

In these gatherings, Maulana Saad also said “I cannot express the sufferings I had to undergo from Ramadhan till date, the only thing left is to kill me (a figure of speech to express suffering). Those who are inflicting the suffering are people from your community (Mewat). Make them understand in your own language (use force)”.

What the young master was referring to two persons:

• His Khadim (assistant), who years back refused to be in his service, still resides in Markaz. He used to take food on the Dasterkhan (dining cloth) with the young master and was daily present in Mashwara and was not in a position to do anything against him.
• Maulana Zuhair’s Khadim (assistant), who was previously in the service of Maulana Inamaul Hasan and after him, Maulana Zubairul Hasan now was in the service of Maulana Zuhairul Hasan. It was this person who made Maulana Zuhairul Hasan sit on the stage for Musafaha in Bhopal Ijtema.

Both these persons were Ulamas (religious scholars) and belonged to the region of Mewat. In these above-mentioned gatherings, it was understood that both these persons should immediately leave the Markaz, or else they would be dragged out and cut into pieces.

Maulana Saad’s first assault on the Markaz failed

After the gathering, a mob of Mewatis marched to the Markaz to accomplish the above-mentioned task. However, because these fiery speeches were done in public, the Haryana police were on high alert and had already conveyed the state of affairs to the Delhi Police. Consequently, the Delhi police deployed its forces around the Markaz. On seeing this some of the sensible people took the mob back from where they had come from to avoid any disturbance. By the grace of Allah, the Markaz was saved from a big tragedy that day.

A more detailed History of Tabligh in Chronological Order

Elders confronted Maulana Saad

On 18 August 2015, at the conclusion of the gathering (of U.P. Jor) which was being held on the upper story of the Markaz. People were forced not to do Musafaha with Maulana Zuhairul Hasan and the supporters of the young master created a lot of nuisance and the news of this unfortunate incident spread throughout Delhi. On the 20th of August 2015 Thursday because of the above incident there was a heated argument among the responsible brothers of Delhi. On 23rd August 2015, some people from Basti Nizamuddin who are associated with this work of Dawat and Tabligh came to the responsible workers of Markaz at the time of Mashwarah to express their concern on these unfortunate state of affairs and to request them to find a solution to these problems. When one of these people from Basti Nizamuddin began his talk, he was immediately scolded and was told “You have come without prior permission and now you are unnecessarily interfering, keep quiet”.

I am Amir, I swear to Allah that I am the Ameer of the whole Ummah

Maulana Saad, Audio Recording

This led to a heated discussion and the young master (Maulana Saad) said “I am Amir, I swear to Allah that I am the Ameer of the whole Ummah”. In reply to this, someone asked, Who made you Amir? On this, the young master kept quiet, and then the person asking the question said we do not accept you as Ameer. On this, he spoke loudly, “You all go to hell” and on this, these people got up and left the gathering. When these people did not find any solution, they went to the neighbouring country (Pakistan) on the occasion of this country’s annual gathering and requested the elders (Old workers) of this country to handle this ugly state of affairs.

New members were added to the Aalami Shura

In November 2015 during Ijtema the elders from different countries reviewed the situation and decided that the Shura (Advisory Council) established by Maulana Inamul Hassan (Whose eight out of ten members have passed away) should be completed and five members council for Nizamuddin Markaz (whose four out of five members have passed away should also be completed. The young master refused to accept both proposals.

On the issue of the Shura of Markaz Nizamuddin, he said that there is already a Shura in Markaz Nizamuddin. When asked about the names of the Shura people he replied that he would make the shura after returning from this Ijtema. In the same gathering, he was asked that did he claim to be the Amir. Initially, he denied it, but when he was told that an audio recording was available of the incident, he replied that he was angry and they should have just kept quiet. This conduct of the young master (Maulana Saad) of first denying the allegations and then accepting them led to a very bad impact on the gathering of elders. Ignoring his disagreement, an eleven-member Aalmi Shura (Global Advisory Council) was completed and another five-member council for Markaz Nizamuddin was made and a signed document of the above was issued.

See also: 2015 Rawind Mashwara

Unhappy Maulana Saad further fumes his followers

The young master (Maulana Saad) returned to Delhi in a state of sorrow and despair and the very next day he rallied his supporters from all over Delhi and gave them some instructions. He said:

No Shura was made over there. I was treated with disgrace and some workers from Delhi were also there. You all have to boycott these people (the above-mentioned workers of Delhi) and everyone who agrees with them. Furthermore, to show our anger, do not bring anyone to the Markaz for these few days.

M Saad closed the Markaz for the first time ever as a sign of protest and to show their anger with the Shura decision.

This was the first ‘strike’ in the history of Tabligh. Hence, these workers went from one locality to another, one mosque to another, and stopped people from going to Markaz and also provoked people against some workers of Delhi by name. Thus, on Thursdays at the end of November and the beginning of December, a large number of people did not come to Markaz.

Maulana Saad forms his own Shura

Strangely, the formation of Shura which Maulana Saad denied yet a month later, in the first week of December, a letter was sent to the elders who proposed the Shura. Maulana Saad refuted them and in his letter, he added four names (including his young son) to the already proposed five names by the elders for the functioning of Markaz Nizamuddin; Replying to this letter the elders considered this addition as unnecessary, and inappropriate, they re-established that the already formed five members Shura will carry out the responsibilities of the Markaz and that the Faisal (decision makers) should be made turn-by-turn. However, Maulana Saad refused to follow the decision of the Elders although all five members of the Shura were permanently staying in the Markaz.

The work starts to deteriorate

In Delhi, the work of Dawa and Tabligh was so affected that nothing remained in its original state. The responsible brothers of the city were made the target of all sorts of criticism. Sincere workers of the city fell prey to the ongoing perplexing situation. Some new people of the confidantes of the young master (Maulana Saad) became the leaders (of Delhi city) and abolished the monthly Ijtema which had continued for years in a particular mosque. The work of Dawah and Tabligh was reduced to merely a subject of get-togethers.

M Saad appoints his loyalists as local heads of Delhi City, all done without Mashwara

To mislead the masses it was propagated that the reason behind the ongoing dispute was Maulana Zuhairul Hasan’s claim of becoming Ameer, and the foul play of his supporters. Although, this was a completely false and serious allegation because the claim of Imarat (becoming the head) was never made even by Maulana Zubairul Hasan although, he was a deserving person to become the Ameer. On the contrary, he spent the last nineteen years of his life as subordinate to a person who was inferior to him.

A more detailed History of Tabligh in Chronological Order

Maulana Saad brings hooligans to the Markaz

The situation deteriorated and the majority of the people joining the work of Dawat and Tabligh have become fearless of Allah. They were involved in spreading lies and backbiting. With the help of such people who are unaware of their end and who are called “the Ameer” (head) in their respective regions, a crop of such youngsters has been prepared who are not ready to listen to anyone and they only consider dying for their Ameer as their success. Such youngsters from the area on another side of the river Yamuna in Delhi and from Mewat are being called for two months to Markaz, who is regarded as the security team. They are deputed at different locations within the Markaz. According to an estimate, their count remains around a hundred.

Maulana Saad initiated the first-ever bloodshed in Nizamuddin during Ramadhan!

With the help of this so-called security team many times the incidences of violence took place in Markaz and last Ramadhan, all the limits of hooliganism were crossed when after Iftar the gates of Markaz were closed and those people who were considered opponents of the young master (Maulana Saad) were spotted and beaten. Around 15-20, such people reached the hall adjacent to the room of Maulana Zuhairul Hasan and started beating the door of his room. A few of these people reached the first story of the new building where the rooms of Maulana Yaqub and Maulana Ibrahim are situated and broke the lock of two rooms and stole the belongings from the same. One of these rooms was in use by Maulana Ahmed Laat’s guests. In this terrifying environment, Maulana Zuhairul Hasan could not go to Masjid Quraish to conduct the Taraweeh. His family spent the whole night in a state of fear and terror; no arrangement could be made for Sehri (a meal before dawn in Ramadhan) the following morning. When Maulana Ahmed Laat came to know of this open barbarism he left the Markaz and returned to his hometown the very next day. The young master (Maulana Saad) instead of acting against these rioters lodged a complaint with the police against some local residents who were opposed to him.

This whole operation was carried out to drive out from Markaz those two people from Mewat (who were previously mentioned) who spent the major part of their lives in the service of these elders of Markaz.

These two people somehow managed to escape from Markaz, but we don’t know who from Allah’s enemy suggested taking this step which in a single moment wiped off from the hearts of the people of the world, the respect that they had for the Markaz.

SEE: Ramadhan 2016 Nizamuddin Bloodshed – The Day our Elders Left

Elders Reaction

(1) Witnessing this serious situation the patience of the first-line elders in this work of Dawat and Tabligh had reached up to the brim. These people were already unhappy with the activities of the young master (Maulana Saad) and secretly had been trying to make him understand many times. These elders collectively even wrote letters and many times had collectively gone to him to make him aware of their views and dangers, but he refuted all this in a disgraceful manner.

(2) The act of violence in the month of Ramadhan shattered all the hopes that these elders had. That is why these elders wrote a letter of excuse from attending the 3 monthly Jor (congregations) at Nizamuddin held in July 2016. [Copy of this letter can be found here (Maulana Yaqub), here (Maulana Ibrahim), and here (Other Elders)]

(3) Even after the departure of his colleague Maulana Ibrahim, in the hope of rectifying the situation continued to remain attached to Markaz, but he too at last had to leave it.

(4) In this worldwide work of Dawat and Tabligh, the neighbouring country has an equal role. In fact, at the global level, they are forerunners. Heartbroken by the attitude of the young master and from the prevailing situation at Markaz Nizamuddin, the elders from the neighbouring country decided that on the occasion of Hajj, they would camp separately from the Markaz Nizamuddin’s camp and so they would work in the people coming for Hajj.

(5) Maulana Mohammad Yaqub who has been part of this work of Dawat and Tabligh for the last 50-60 years, and is the eldest amongst the teachers of the Madrasa Kashiful Uloom (Bangle wali Masjid Nizamuddin), and the young master (Maulana Saad) and even his father (Maulana Harun) have also been his pupil, has expressed his views on this prevailing situation in his letter dated 28 August 2016.

A few of the letters are being presented over here for specimen, otherwise, there is a large number of letters in which Ulama (religious scholars) and pious personalities have expressed their heartfelt grievances on this misfortune that has surrounded this great work of Dawat and Tabligh. That is why it is of utmost importance for every person related to this work that he should act sensibly and make every possible effort to safeguard this work and to be constant in making special Duas for it.

Amanatullah (Afi Anhu)
Member, working committee
Madrasa Kashiful Uloom, Bangle Wali Masjid BastiHazratNizamuddinAuliya, New Delhi Mob: +91- 8826297141
Landline: 011-22029832
Email: inam_ur_rehman2003@yahoo.co.in Dated: 1st October 2016
Translation Dated: 1st October 2017

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