Ahwal wa Atsar Maulana Zubair Kandhlawi is a book detailing the life trials and experiences of Maulana Zubairul Hassan Kandhlawi, the son of Maulana Inaamul Hasan, the third Ameer of Dawah and Tabligh.
The book was written in 2017 by Maulana Shahed Saharanpuri who was the grandson and Khilafat of the renowned Shaykul Hadith Maulana Zakariyya Kandhlawi. He was very active in the work of Dawah and Tabligh and accompanied Maulana Inaamul Hasan in almost all his journeys
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Ahwal wa Atsar Key References
Most of the sources for our presented History of Tabligh were taken from the book Ahwal Wa Atsar. Here we extract a few of the pages that we have linked from the History Page.
Page 29 – Maulana Zubair’s Birth
Translation:
[Birth]
In his daily diary, Maulana Zakariyya Kandhlawi himself has reported his birth with the following words:
“10 Jamadil Thani 1369 AH (30 March 1950) Thursday at 5:30 am, Zubair (May Allah protect him) son of Maulvi Muhammad Inamul Hasan was born”.
It was a stroke of a good sign that two days after his birth, Shaykh-ul-Islam Maulana Syed Hussain Ahmad Madani, who was travelling to Muzaffarnagar, Bijnoor and several other places, visited Maulana Zakariyya’s house at 11:00 pm on the night of 12 Jamadil Thani (1st April 1950). He received the good news of the birth of Maulana Muhammad Zubairul Hasan, son of the third Hazratji Maulana Muhammad Inamul Hasan, son of Hazrat Maulana Muhammad Ikramul Hasan Kandhlawi. The birth took place at Saharanpur, in Maulana Zakariyya’s house on 10 Jamadil Thani 1369 AH (30 March 1950). Maulana Madani expressed his happiness and blessed him with his Du’a. [Footnote: Haji Abdul Wahab stated in a meeting that Maulana Hussain Ahmad Madani did not allow anyone to kiss his hand and immediately pulled it away. However, when Maulana Zubair used to kiss Maulana Madani’s hand when he visited Saharanpur at a very young age, Maulana Madani would not forbid him]. On the seventh day after his birth (16 Jamadil Thani / 15th April 1950 Saturday), Maulana Yusuf and Hazrat Maulana Inamul Hasan left the Tabligh Markaz Nizamuddin Delhi at 3:00 AM and had tea and breakfast with Shaykhul Islam Maulana Madani in Deoband. They reached Saharanpur and after offering prayers to the newborn congratulated his mother. They returned to Nizamuddin Delhi after Asar on the same day.
There is no mention of an Aqeeqah during this occasion in Maulana Zakariyya’s daily diary, but it is inferred that the Aqeeqah happened on the arrival of these gentlemen where the Aqeeqah ceremony was also performed on the same day. His name was suggested as Muhammad Zubair Al Hasan. His two elder brothers were Muhammad Anwarul Hasan and Muhammad Muazul Hasan.
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Page 31 – Maulana Inamul Hasan’s Early Life
Translation:
An elder sister of Maulana Zubairul Hasan was the late Khula Khatoon. She was born in Rabiul Thani 1367 AH (March 1948) in Kandhla and died in Delhi on Rajab 1371 AH (April 1952). Her life was only a short 4 years. While this tragedy occurred, their respected father Maulana Inamul Hasan was on a Da’wa tour in Pakistan accompanied by Maulana Yusuf. On this sad news, Maulana Zakariyya and Maulana Ikramul Hasan travelled to Delhi to express their condolences.
Sadiqa Khatun, the second younger sister of Maulana Zubairul Hasan, was born on Friday, Rabiul Thani 1372 AH (December 1952). She is married to this humble writer (Muhammad Shahid).
[Maulana Zubair’s Father]
Maulana Zubairul Hasan’s father, Hazratji Maulana Inamul Hasan, was born on 18 Jamadil Awal 1336 AH (20 February 1918) in his native land of Kandhala. After memorising the Holy Quran, he read basic Arabic and Persian books from his maternal grandfather, Hakeem Abdul Hameed.
In Shawal 1351 AH (February 1933) he enrolled in Jamia Mazahir Uloom and started his education with books of intermediate level, Sharh Jami, Kunz al-Daqaiq, etc. He then joined the class of Daura e Hadith Sharif in 1354 AH (1936) (at the age of 18).
After completing his studies, he remained in the service of Maulana Ilyas Kandhlawi and participated in the work of Da’wa and Tabligh. He also took Bay’at with him and spent many times in Jamaat with Maulana Yusuf. Throughout Maulana Yusuf’s emirate, he was his friend and travelling companion. In the words of Maulana Syed Abul Hasan Ali Nadwi, he bore Maulana Yusof’s “heart and mind”. ‘In 1384 AH (1965), he became his successor and the third Hazratji.
He was authorized to pledge allegiance to Maulana Ilyas through the spiritual chain and was qualified as his Khalifa.
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Page 76- Maulana Saad demands Musafaha
Translation:
After the death of Maulana Zubair, the first Tablighi Ijtema was held in Raiwind (Pakistan) in Muharram 1436 AH (November 2014). At the closing prayer of the Ijtema, an incident, or more so, a tragedy, occurred. Such tragedy broke the ways and limits of modesty, obedience (Abdiyaat) and ‘Fanait’ (considering oneself as nothing) which were established by Maulana Ilyas, Maulana Yusuf and Maulana Inamul Hasan in Da’wa and Tabligh. It happened that the Shura and the wise people unanimously decided that the Musafaha (ceremonial handshaking) of the departing Jamaats should be jointly done by Maulana Saad and Maulana Zuhairul Hasan (May Allah protect them) on stage.
After the Mashwara (meeting), Maulana Saad strongly addressed the Shura members and said: “Maulana Zuhair shall not do Musafaha together with me, I shall do Musafaha alone”
All the attendees of the Mashwara were disgusted by this remark. They replied that it was already decided in the Mashwara that the Musafaha shall be done by both of them together.
The demand and remarks of Maulana Saad came to the knowledge of many people. It shocked many people and raised many concerns. There was a fear that an ugly conflict would arise (at that blessed gathering).
Haji Abdul Wahab called upon Maulana Zuhair to his room. With his patience, insight, and compassion he advised Maulana Zuhair with the following words:
“My son, (your father) Maulana Inamul Hasan, used to send me to the outer Halaqa to do Musafaha (with the foreigners). I advise you to go and conduct the Musafaha there”
Upon this, Maulana Zuhair replied in his dearest manner without any hesitation, “I am like a son to you, I will do as you say”. He then went to conduct Musafaha at the foreigners section.
After the death of the late Maulana Zubair, when the issues of leadership rose and the unity of Da’wa and Tabligh in every country was affected, some of the so-called ‘wise’ people tried to divert the main issue.
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Page 77 – False allegations were spread on Maulana Zuhair
Translation:
After the death of the late Maulana Zubair, when the issues of leadership rose and the unity of Da’wa and Tabligh in every country was affected, some of the so-called ‘wise’ people tried to divert the main issue. They started saying that it was a disagreement between two persons where each of them wanted to be the Ameer. These irresponsible ‘intellectuals’ wanted to spread hate and anger amongst the people and wanted to cause a rift between these two parties.
When this matter came to the knowledge of Maulana Zuhair, he immediately denied it in writing and speech. He stated in clear writing that had no desire to become Ameer, and it would be unimaginable for him to claim such when his father Maulana Zubair was not the Ameer of Tabligh.
The full text of his writing was read all over the world through WhatsApp and other sources and is now included in this book as well. The writing is as follows:
[Start of Letter]
Bismillahirrahmanirraheeem
Respected and dear friends of Tabligh, May Allah SWT help us to do what he pleases.
Assalamualaykum WRTWBKTH
Many brothers have asked this lowly servant and wanted an explanation of whether this lowly servant wishes to become the next Ameer of Tableegh, or is seeking Emirate, or is the reason for Nizamuddin’s current leadership dispute.
In this regard, this lowly servant humbly submits that he neither wants Ameership nor demands it. How can he do so when his father, the late Maulana Zubairul Hasan never sought to be the Ameer nor claimed it during his life? He always demanded others subject themselves to local and global Mashwara. As such, how can this lowly servant claim such a thing?
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Page 78 – Maulana Zuhair defends false allegations against him
Translation:
This lowly servant will work under the advice of his seniors and the Shura. He will spend his life in this work just like his seniors. This lowly servant wishes that this auspicious work of Da’wa continues to run under the Shura and the Manhaj of the elders. May Allah SWT have mercy on him and accept us All. Ameen.
Wassalam
Banda Muhammad Zuhirul Hasan 12 Shawwal 1437 AH (18 July 2016, Monday)
Nizamuddin Markaz Bangla Wali Masjid, New Delhi
[End of Letter]
As soon as this letter became public, the atmosphere became clear and the misunderstandings created for their purpose disappeared automatically. People now know that the matter was not bilateral but one-sided. Maulana Zuhair has completely protected himself from the temptation of leadership and subordinated himself to the World Shura.
[The Interrupted Hajj Routine]
Maulana Yusuf, Maulana Inamul Hasan and Maulana Zubairul Hassan used to go for Hajj on a fixed routine. After the death of Maulana Zubair, when the whole system of Da’wah and Tabligh, unfortunately, deviated from the Manhaj of the Elders, this routine was affected.
There was a possibility that their Hajj trip for Dhul-Hijjah 1437 AH would take place as usual. However, the trip was cancelled due to the continuous incidents and problems occurring in Nizamuddin Markaz. The reason for this can be understood from a letter written by Maulana Zuhair which he wrote to Maulana Ibrahim Dewla and Maulana Saad dated 27 Shawwal 1437 AH (2 August 2016).
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Page 79 – Maulana Zuhair’s Visitors were severely beaten and hospitalized
Translation:
Through this letter, one can easily get a picture of the level of disturbance and the many wild incidents in Nizamuddin Markaz.
[Start of Maulana Zuhair’s Letter]
Respected and Honorable Maulana Ibrahim and Maulana Saad (May the blessings of Allah last upon them)
Assalam O Alaikum Wa Rahmatullah Wa Baraktuh
It is stated that until now, I had planned to go on Hajj according to the arrangements made. However, my intention has now changed. The reason for this is due to the current situation in the Markaz. Four of my friends from Mewat came on a friendly visit to meet me after spending 40 days in Tabligh with Maulana Khubaibul Hasan. After the meeting and upon leaving my room, some of the 2 months Tarteeb People took all four of them to the basement. They were abused and beaten until they bled. They had to be admitted to the hospital as a result. All this difficulty they endured was just because they came to visit me.
The current circumstances of being in this place and the recent incidents have worried me and my family. Even my mother has advised me not to go for Hajj this year. Due to this, I have decided not to go for Hajj this year. I have also informed Mufti Shehzad to return our passports. I will be going to Saharanpur for two days in the morning.
I just want to let you know this in writing. Wassalam
Muhammad Zuhairul Hasan, 27 Shawwal 1437 AH (2 August 2016)
Copy for Maulana Muhammad Yaqub Sahib, Maulana Ahmed Lat Sahib
[End of Maulana Zuhair’s Letter]
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Page 98 – Maulana Zubair’s extraordinary achievement
Translation:
During this entire journey to Medina, Hazrat comforted the late Maulana Zubair and took special care of his food and drink. Knowing that they liked samosas very much, Hazrat appointed a servant to buy them from the market every day.
After receiving Ijaza and Khalifa, Hazratji Maulana Inamul Hasan used to allow people associated with Dhikr, Amal, Ihsaan and Sulook to associate themselves with Maulana Zubair.
[An excerpt from Maulana Zakariyya’s Daily Diary]
“Today, on Friday prayers, Zubair was given Ijaza (permission) to accept allegiance (on the chain of Maulana Zakariyya) in Masjid Nabawi. The letter of Ijaza was given to Maulana Zubair by Abdul Hafeez. Abdul Hafeez wrote the letter the night before. In the morning, Abdul Hafeez went to the holy Masjid, took a short nap and saw the holy Prophet (SAW) in a dream. In that dream, Zubair was clothed with a long coat and turban tied on Zubair’s head with the holy Prophet’s (SAW) blessed hands. Barakallah!’’
[An entry from the third Hazratji’s (Maulana Inamul Hasan) diary]
Respected father Hazratji Maulana Inamul Hasan has recorded this memorable pledge of allegiance in his diary with these words!
“10 February 1978, Friday, Hazrat Sheikh (Maulana Zakariyya) permitted the taking of allegiance for my dear Zubair under his chain in front of Bab Majidi in Medina today. Oh Allah, accept and grant him what you love and are pleased with! In Maulvi Najibullah’s letter, it is mentioned that Maulana Zakairyya mentioned the date to be 3 Rabi-ul-Awwal 1398 AH (10 February on Friday)”
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Page 106 – Maulana Zubair was the only person permitted to take Bay’at on behalf of the Maulana Ilyas – Inamul Hasan Chain
Translation:
(As part of their training in Tareeqat and Ihsaan) Maulana Zakariyya instructed Maulana Zubairul Hassan, “If someone asks you to bring an item for him, don’t do it. If they ask you why, tell them that Zakariyya has forbidden it.”
The men who are in the path of Tareeqat and Ihsaan can understand the real spirit and essence of this instruction. It is the same with the root and foundation of Chishtiya. The essence is to follow, obey, love and be linked with a Sheikh. Such was the obedience to the Sheikh that he (Maulana Zubair) even refused a simple demand from a person like myself (Shahid) to bring a clock to him. He fully obeyed the instructions of his Sheikh (i.e. don’t do anything for anyone).
May God Almighty have mercy on him.
[Second Permutation of the Ilyasian (Maulana Ilyas) Chain]
As it is known, Hazratji Maulana Inamul Hasan had permission to take pledges of allegiance in all four chains of Tariqa from Maulana Ilyas. Muhammad Ilyas gave him this permission on the last day of his life on 22 June 1944 (1 Rajab 1363 AH) in the presence of scholars and Mashaikh. He said the following:
“Maulana Inam is an excellent person. He has been very much involved in the work (of Da’wa) and Zikr and is also part of the (Tablighi) Jamaat. However, he (says) that he intends to do more teaching than Da’wa”
Maulana Inamul Hasan had accepted Bay’ah from only a few people during the lifetime of Maulana Yusuf. However, after assuming the great burden as the Ameer of Da’wa, people from the East, West, North and South turned towards him. The chain of allegiance and Irshad continued to widen day after day. In almost all countries of the world, Maulana Inamul Hasan’s mentors and hand-picked people were present. Despite all of this, no one other than Maulana Zubairul Hasan was allowed to take the pledge of allegiance under the chain of Maulana Inamul Hasan (Only Maulana Zubair had the right to take Bayah under Maulana Inamul Hasan’s chain).
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Page 107 – The importance of Tariqa to the work of Da’wa and Tabligh
Translation:
This permission was given to Maulana Zubair on the advice of Mufti Zainul Abidin (Faisalabad, Pakistan), Maulana Qazi Abdul Qadir (Jhawariyan Pakistan) and Maulana Muhammad Umar Palanpuri on 16 November 1983 (10 Safar 1404 AH).
[Two more Ijaza in the Qadri chain]
Maulana Shah Abdul Qadir Raipuri was one of the great pious people and among the godly persons of his time. His spiritual lineage spread widely. Many Khalifas and authorised scholars continued his Sulook and Ihsaan until today. Among his Sufi Khalifas were Maulana Syed Abul Hasan Ali Nadwi and Maulana Iftikharul Hasan Kandhlawi who were widely known due to their distinctive qualities. The late Maulana Zubairul Hasan had the permission and Sufi Khalifa from both these two personalities (making him part of the Qadri Chain.
This book continuously emphasizes the importance of allegiance and its place in Da’wah and Tabligh. This has been clearly explained and emphasized in the last four or five pages of this book. Authentic and reliable historical references have been provided. This fact should be clear to the readers. It has happened that despite giving his entire life and wealth with full sincerity in Da’wa and Tabligh, Maulana Ilyas, Maulana Yusuf, Maulana Inamul Hasan, Maulana Haroon, Maulana Talha and Maulana Zubair never denied for a moment nor in single words the importance of Suloo, Ihsaan, Tariqa and Shari’ah to Da’wa and Tabligh.
In such a situation, whoever denigrates this work of Da’wa calling it having turned into a “Peer and Murshid cult”, such person has not only deviated from the footsteps of his superiors and family elders but is also helping and agreeing with opponents and enemies of Sulook and Ihsaan.
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Page 148 – Maulana Inamul Hasan’s deteriorating health
Translation:
In this Ijtema, Hazratji Maulana Inamul Hasan was very weak in health. It was advised that the ceremonial handshake (Musafaha) was to be done by his son Maulana Zubairul Hassan instead. All local and foreign Jamaats took the Musafaha with him.
[Ijtema of Hyderabad]
On 17, 18 and 19 Shawwal 1414 AH (30, 31 March and 1st April 1994), an Ijtema was held in Hyderabad. Due to the long distance and the intense heat, Hazratji felt dizzy and fainted while taking Bay’ah.
On the same day, after Asr, there was a Nikah in which he was supposed to perform the Sermon. Due to Hazratji’s illness, Maulana Umar Palanpuri did the sermon and Maulana Zubair performed the Nikah instead. A total of eighty-four marriages took place. Maulana Zubair also led the Friday prayers during the Ijtema. Hazratki offered Friday prayers at his place of stay where this writer led the prayers.
[Ijtema of Belgaum (Karnataka)]
27-29 Jumadi Al-Thani 1415 AH (3-5 December 1994) – An Ijtema was held in Belgaum Karnataka. This was probably the first Ijtema in which Maulana Zubairul Hassan against the tradition of the past years, was not present due to his illness. So I (the writer) was tasked to accompany his father (Maulana Inamul Hasan) with a strict guideline from Maulana Zubair that I should serve his father well and keep myself on top of his every need.
Maulana Zubairul Hassan then travelled from Delhi by air to attend the Tarnal Valley Ijtima from the Belgaum.
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Page 159 – Maulana Inamul Hasan’s Tours
Translation:
[Maulana Zaubair’s foreign travels with his late father]
Hazratji Maulana Inamul Hasan made 147 trips to 33 countries in his 32 years as the Ameer. The entire history of these travels has been contained in another book from this writer, entitled “The Biography of Hazratji Volume 3”.
In this book, only a few of the journeys are mentioned. Emphasis is given to the journeys in which Maulana Zubair also accompanied him.
[The three tours of Sri Lanka]
During Hazratji Maulana Inamul Hasan’s tenure as the Ameer, his first foreign trip was to Sri Lanka. It started from Delhi in Jamadil Thani 1387 AH (August 1967) and ended on 11 September (6 Jamadil Thani) in the same year. Maulana Umar Palanpuri, Maulana Haroon and many of his regular friends travelled together.
(1) Hazratji made his second journey to Sri Lanka on Delhi 3 Rajab 1393 AH (3 August 1973). It ended on 2 September while returning to Bangalore etc. Maulana Umar, Maulana Ahmad Lat, Maulana Haroon, Maulana Zubair, Maulana Muhammad Bin Sulaiman, Qari Muhammad Zaheer, etc. accompanied him. One sad fact is that this second journey was the last journey of Maulana Haroon (before he passed away). It was also the first journey of Maulana Zubairul Hasan.
(2) Maulana Inamul Hasan’s third trip to Sri Lanka was for Madras (Chennai) Dundee Gu. The journey started on 2 June 1976 (3 Jumadil Thani 1396 AH) and ended on 27 June (28 Jumadil Thani) reaching Delhi.
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Page 183 – Maulana Inamul Hasan’s Tours
Translation:
| Saudi Arabia | 43 | |
| Sri Lanka | 1393 AH 1973 AH / 1396 AH 1976 AH / 1399 AH 1979 AH 1403 AH 1983 AH / 1416 AH 1996 AH | 5 |
| Sudan | 1399 AH 1979 AH | 1 |
| Singapore | 1403 AH 1982 AH / 1404 AH 1984 AH / 1416 AH 1996 AH | 3 |
| Oman | 1401 AH 1981 / 1402 AH 1982 | 2 |
| France | 1398 AH 1978 AH / 1402 AH 1982 AH / 1405 AH 1995 AH | 3 |
| Fiji | 1416 A.H. 2000 A.D | 1 |
| Canada | 1400H1980/1421H2000 | 2 |
| California | 1405 AH 1985 | 1 |
| Kenya | 1395 AH 1975 AH / 1404 AH 1984 AH | 2 |
| Lynicia | 1395 AH 1975 AH | 1 |
| Mozambique | 1395 AH 1975 AH | 1 |
| Malawi | 1395 AH 1975 AH / 1399 AH 1979 AH | 2 |
| Mauritius | 1395 AH 1975 AH / 1399 AH 1979 AH / 1404 AH 1984 AH | 3 |
| Malaysia | 1403 AH 1982 AH / 1430 AH 2009 AH | 2 |
[Travel to Sri Lanka, Thailand, Indonesia, Australia, Fiji and Singapore
(15) Hazratji Maulana Inamul Hasan used to specifically mention the names of three countries, Africa, America, and Australia in his prayers for the winds of Hidayat and the environment of Imaan to be established there. However, the fateful thing is that [Page 184] he made several trips to America and South Africa, but no trips to Australia. Alhamdulillah, Almighty Allah SWT covered this shortcoming through his son Maulana Zubairul Hassan.
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Page 311 – Hazratji Maulana Inamul Hasan forms the World Shura
Translation:
As I don’t know yet, don’t wait.
Give prayers and greetings to the children. After reading this letter, send it outside to Maulana Ubaidullah and Uncle Izhar Sahib so that everyone will know the details. Wassalam.
Muhammad Zubairul Hasan. Raiwand, Tuesday after Isha
During the journey of Muharram 1403 AH (November 1982), the late Maulana Zubair accompanied his father on the journey and continued to explain the virtues of Juma, five daily prayers and the virtues of dhikr after Asr. After a long journey to Bangkok, Kuala Lumpur, Malaysia, Bangladesh etc., he arrived in Delhi while passing through Karachi for their Ijtema.
Muharram 1404H – During the annual meeting held in November 1983, on the mutual advice of two distinguished personalities of Da’wa and Tabligh, Mufti Zainul Abedin and Maulana Qazi Abdul Qadir, Hazratji Maulana Inamul Hasan took a great step to protect the doctrine and methodology of Da’wah and Tabligh. He formed an Aalami (World) Shura to safeguard the effort’s noble aims.
The late Mufti Zainal Abidin himself penned down his advice to Hazratji:
[Start of Mufti Zainal Abidin’s Diary]
(An important piece of advice with Hazrat Ji Maulana Inamul Hasan Sahib)
After the Ijtima on 12 November 1983 (6 Safar 1404 AH), at the time after Isha, I (Mufti Zainal Abidin) and Qazi Abdul Qadir Sahib requested Hazratji Maulana Inamul Hasan to form a Shura for the work. We also advised him to give permission (to accept allegiance) to Maulana Zubair (his son). Hazratji Maulana Inamul Hasan remained silent.
[End of Mufti Zainal Abidin’s Diary]
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Page 319 – Maulana Saad brings up unnecessary Issues
Translation:
But he gave it to Maulana Zubair. It was an example of
”کبرت کلمۃ تخرج من افواھھم”
The word that comes out of their mouths is too big
23 Jamadil Awwal 1419 (7 October 1998) Monday – Maulana Zubair instructed me on the phone that a warm letter had arrived from Sahibzada (Maulana Saad). I should come to Delhi and see it.
So, the next day, I came to Delhi and Maulana Zubair read the letter in front of me. After reading the letter, Maulana Zubair, who was a man of God-gifted patience and forbearance decided that it was best that I stop my Da’wa travels for now. This was despite that it was Hazratji himself who had always instructed and allowed me to travel in the past. I decided not to go to Raiwand Ijtema that year.
Maulana Zubair thereafter informed Maulana Saad “Shahid has decided not to go. We have decided to accept and make Sabr on this matter”
Alhamdulillah! We thank Allah SWT who made us to be the ones being envied upon, and not the ones who are envious!
24 Jamadil Thani (7 November 1998) – Maulana Zubair sent a message to me while leaving for Lahore. He mentions that things have more or less settled now and I should come as well. I can take my ticket and visa from Brother Sharafullah. I however apologized and declined to go. I told him that I didn’t want Maulana Saad to cause any commotion there. Such chaos would damage the work.
The previous year’s Ijtema of 1418 AH (1997) was held on 7-9 November (6-8 Rajab). A few months before this gathering, Maulana Umar Palanpuri passed away. Maulana Zubair participated in this gathering with full respect and dignity.
A few days before the Ijtema of 1419 AH (1998), Maulana Saeed Ahmad Khan passed away in Madinah and was buried there in Jannatul-Baqi.
Maulana Zubair along with his main convoy participated in the Raiwand Ijtema. {Page 320} He followed all matters decided in Mashwara and observed good manners. Before his departure, he performed the last Dua while giving some words of advice to the people.
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Page 359 – Maulana Saad starts to distribute Muntakhab Ahadith
Translation:
In Bangladesh Tongi Ijtema, on Saturday after Asr, Maulana Zubairul Hasan’s talk was translated by Maulana Qari Jubayr into Bangla.
After Isha, this humble writer went to the tent of the Ulema of Bangladesh and met many scholars there. Some of them were students of Hazrat Sheikh Maulana Zakariyya. Shaykh Ghanim also came to my tent for a meeting. He was given the book “Insight into the Da’wah and its Understanding (English edition)”. The unpublished Arabic translation was also shown to him.
On Sunday, after Fajr prayers, I (Mohammad Shahid) and Aziz Mohammad Saleh along with Maulvi Abu Jafar Bangladesh went to the Markaz in Shondhra. This Markaz was established eight to ten years ago by Maulana Abdul Rehman Mufti Azam of Bangladesh. A department specializing in Hadith was also established here. When I was taken to this department, I was shown some of my books of Hadith. They told me that they had established this department after being inspired by my writings. They also used some of my writings to establish the department’s principles and curriculum.
Here, a few students also showed me their research on the Takhreej of Fazail Aamaal. I made a photocopy of it for myself.
After Asr today, in a special ceremony (part of the Tongi Ijtema), Maulana Zubairul Hassan performed thirteen Nikahs. After Maghrib, Maulana Ahmed Laat gave the Bayan. After dinner, a trip to Thailand and surrounding countries was suggested.
On behalf of Maulana Saad, Muntakhab Ahaadith in Arabic and English were distributed throughout the day (during the Tongi Ijtema). Maulana Saad brought two bundles of the Kitaab with him from Delhi.
On the morning of the 21 January, Monday, Maulana Saad departed. The last bayan and final dua was performed by Maulana Zubair which took half an hour. President Hasina and Khaleda Zia also attended the prayers. This event was reported in the newspapers.
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Page 367 – Maulana Haroon passes away
Translation:
Again, on 15 Ramadan (24 October), he (Maulana Zubair) came to Saharanpur to serve Hazrat Sheikh Maulana Zakariyya for a day. He was accompanied by his father.
Maulana Izharul Hasan came from Nizamuddin Markaz to live in the monastic environment to serve Hazrat Sheikh Maulana Zakariyya for two days in the first of the 10 days of Ramadhan. Maulana Zakariyya however sent him back to the Markaz. This incident was explained in the Daily Diary of Maulana Zakariyya:
“Zakaria asked him to go back to Nizamuddin. He was needed due to the large number of people attending the Markaz.”
This year, for the first time, Maulana Zubair led the Eidul Fitr prayers in the Markaz.
Ramadan 1393 AH: This Mubarak month started with the tragic accident of Maulana Haroon. The entire month was filled with great sadness.
Maulana Zubair himself was greatly affected and heartbroken by this tragedy. This can be seen from the writings in his diary which he had written after the death of his late brother Haroon.
“The death of Maulana Haroon was an immense and heart-wrenching tragedy. He died at 11:35 am.”
At half-past twelve, the Janaza body arrived at Markaz by ambulance. The body was placed in the adjacent room of the mic. Ghusl was given after Friday. Maulana Saeed Khan, Maulana Ubaidullah, Mamun Iftikhar, Maulvi Dawood, Maulvi Sulaiman, Sufi Usman performed the Janaza ghusl.
The women folk were allowed to visit the Janaza before Asr. After Asr, the funeral prayers were performed at 64 Kumbe with Hazratji. At 6:55 pm {Page 380} Maulana Haroon was buried near (the grave) of his late mother. May Allah SWT forgive and have mercy on his soul.
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Page 379 – Maulana Saad brings up petty issues
Translation:
After Hazratji’s death, Maulana Saad kept making my travels an issue and put a lot of pressure on Maulana Zubair on this matter. He also used some Mewatis to send letters to Maulana Zubair highlighting this. (Translators Note: It is not mentioned why the author’s travels were made an issue here)
However, by the grace of Almighty Allah SWT, despite his indecent actions, our Tawajjuh (dedication) and steadfastness did not suffer even for a moment. Soon, it was not just Pakistan and Bangladesh, but Allah SWT allowed us to travel to Haram Sharif, America, England, Australia, Fiji, Mauritius, Germany, etc. Allah’s door of sustenance also opened for this writer providing him the necessary expenses for his domestic and foreign travel. When Allah gives, the servant takes. Soon, so many travel needs came that we had to refuse some of them.
With all these issues such as travels, etc (which would have been detrimental to the Work), by Allah, peace and contentment increased in our hearts! We believe from the bottom of our hearts that Allah SWT will protect this work. He will only use people who are greater or equal to Maulana Inamul Hasan to fulfil the responsibilities of Da’wah and Tabligh.
The final point to make is that this work is not a child’s play. The foundations set by Hazratji Maulana Inamul Hasan, his qualities and unwavering trust and belief in Allah are crucial elements to the work of Da’wah
The events that have been written in this chapter occurred in the last months and years of the life of Hazrat Sheikh Maulana Muhammad Zakaria.
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Page 387 – Hafiz Maqbool passes away
Translation:
Maulana Zubairul Hasan recited the Quran in the last ten days. Maulana Umar Palanpuri accompanied him on this journey.
Even before this, Maulana Zubairul Hasan had performed Iktikaf for one night on 16 Ramadan with Hazratji Maulana Inamul Hasan.
Ramadan 1400 AH – A few days before the beginning of this Mubarak month of Ramadhan, Maulana Zubair returned from a trip to Bahrain, England, and America. He was accompanied by his respected father. Maulana Zubair and his father came to Saharanpur in the car of Mr Alhaji Hafiz Karamatullah to meet their relatives. After staying there for a night, he returned to Delhi exhausted. At the time, the month of Ramadan was about to begin.
As it was usually practised, Quran recitation (in Taraweeh) was conducted in Nizamuddin Markaz this year. The full Quran recitation was completed on the twenty-seventh night with Hazratji’s Dua. The Dua took 45 minutes and everyone was crying. The next day, Maulana Zubair recited random surahs from the Holy Quran (during Taraweeh).
Among the important events and incidents of this Ramadan is the death of Hafiz Maqbool Hasan. He was the Soofi Khalifa Majaz and was a person of great Karamat (i.e. miracles always occur on him). He was personally trained by Maulana Ilyas. His death took place on Sunday Midnight 13th of Ramadan (27th July 1980). Maulana Zubair visited Delhi accompanied by Hazratji to participate in his funeral and burial in Astana Shah Gul.
19 Ramadan (2nd August) – Maulana Zubair arrived in Saharanpur on a Sunday. He stayed at my house. He broke his fast and performed Taraweeh here. Many relatives of his family also gathered on this occasion.
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Page 409 – Maulana Syed Abul Hasan Ali Nadwi (Ali Mian) passes away
Translation:
On the 20th of Ramadan, after reading the Quran at Maulana Zakariyya’s residence, I departed for Delhi using the Dehradun Express. I broke my fast at Muzaffarnagar station and safely reached the Markaz by 10:00 pm.
I had to return to Saharanpur on the third of Shawwal. However, when I mentioned this to Maulana Zubair, Maulana Zubair insisted that I should stay here in Delhi for now.
As I could not change my plan, I told Maulana Zubair that I would return after two days. I had some important work to do at Mazahirul Uloom Saharanpur. I reached Saharanpur (from Delhi) in the evening of Friday 8 Shawwal. After staying for one day, I left for Delhi again by bus on Sunday morning at 10 Shawwal.
Ramadan 1419 AH: Taraweeh prayer in the Markaz was led by Maulana Zubair. On the twenty-seventh Ramadhan, I reached Delhi, participated in the prayer at the end of the Khatme Quran and returned to Saharanpur the next day.
19 Ramadan 1419 AH (8 January 1999): On the night of Friday, Maulana Zubair sent Maulana Ahmed Lat to Saharanpur to recite and offer (Taraweeh) prayers and complete the recitation of the Holy Quran in Mutikaf Sheikh. On the same night of this Ramadan, Maulana Muhammad Talha and Maulana Ahmad Lat were included in the spiritual chain of Hazrat Sheikh Maulana Zakariyya and were permitted to take Bayah as his (Soofi) Khalifa.
Hazrat Maulana Syed Abul Hasan Nadwi passed away on Friday 22 Ramadan (31 December) this year. On receiving this information, Maulana Zubair reached Delhi airport intending to go to Lucknow after completing his Itikaf. All arrangements for the trip were made. However, due to heavy fog and rain, the flights to Lucknow were postponed. He therefore could not make the trip.
Ramadan 1420 AH: The Taraweeh prayer this year was also led by Maulana Zubair. On one of the last nights (of Ramadhan), after the Quran recitation was completed, I returned to {Page 410} Delhi on the 27th morning of Ramadan.
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Page 421 – The 1995 Agreement for Nizamuddin
Translation:
[The demise of 3rd Hazratji and the rain of temptations]
On 9th Muharram 1416 AH (9th June 1995), with the demise of the 3rd Hazratji, Maulana Inamul Hassan RA, the prosperous period that began in the blessed era of Maulana Ilyas RA ended.
Immediately after this sorrowful demise, several members of the World Council (Shura) established by Hazratji Maulana Inamul Hasan RA – namely, Haji Abdul Wahab, Mufti Zainul Abidin and Bhay Afzal among others, came to the Delhi Markaz of Tabligh. After the funeral and burial, on 12th June 1995 (12th Muharram 1416 AH), these members made two significant decisions in a Mashwara:
First: Without appointing any person as the Ameer, they appointed a (Shura) council of five people for the Banglawali Masjid. It was decided that these council (Shura) members would manage the affairs of Da’wah and Tabligh as Faisal (decision maker), alternating every week.
Second: the pledge of allegiance ceremony (Bay’at) is discontinued within the boundaries of Nizamuddin Markaz. Now, no one here will take allegiance (Bay’at) from anyone.
May Allah SWT bless the late Maulana Zubair! He took great care in this matter of Bay’at, honouring this decision of the World Shura after the demise of the 3rd Hazratjii. This is despite being granted the Ijazah and Khalifa by Hazrat Sheikh Maulana Zakariyya Kandhlawi for Tabligh purposes and despite many elders of the time having directed their students towards him for their spiritual progress. He had made it his routine that when he was asked to accept a pledge of allegiance (Bay’at) {Page 422} he would say that his father’s allegiance (Bay’at) is enough, “Continue following my father’s instructions and you can ask for clarifications if needed”.
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Page 422 – Maulana Zubair upholds the 1995 agreement
Translation:
He had made it his routine that when he was asked to accept a pledge of allegiance (Bay’at) {Page 422} he would say that his father’s allegiance (Bay’at) is enough, “Continue following my father’s instructions and you can ask for clarifications if needed”.
The author used to witness very often in his Majlis, that the people of Da’wa and the scholars would insist him to pledge allegiance to them, but he refused saying that it was forbidden by the Shura.
When a big and shady tree falls for any reason, not only its sound travels far, but the dust and dirt from its fall spread far and wide, affecting the air around it.
Allah SWT has created such a system. With the departure of His true lovers and sincere ones, the atmosphere of the world becomes dull and spoiled. Temptations that were avoided due to their blessing of nightly tears are open after their departure. Flattery and hypocrisy start, and inner evil causes hatred between hearts.
Hazratji Maulana Inamul Hassan RA was undoubtedly one of the distinguished devotees of Allah SWT in this era. He was considered one of the great saints, he was the Sheikh of “Sahib-e-Irshad” of his time. His unique qualities were Da’wah and Dua’. He was the embodiment of both Jala’l and Jama’l (glory and beauty). He was bestowed with the honour of empowerment and strength from Allah SWT. He was the best heir of Maulana Ilyas RA and the true successor of Maulana Yusuf RA. According to the unanimous decision of Maulana Zakariyya RA and all the elders at that time, he impeccably fulfilled his duties regarding this inheritance and succession (of the work of Da’wa).
So, it happened in the way it was meant to be…
Upon his departure, the evil doors of temptations continued to open. As a poetry would say:
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Page 423 – Maulana Zubair’s extreme patience with the situation in Nizamuddin
Translation:
یاروں نے گھر کے صحن میں رستہ بنا لیا
“As soon as the wall of my mud house fell. Friends began to use the courtyard of my house as a pathway.”
Since he was leading the global work as a global Ameer, the temptations also manifested at a global level.
Some of these temptations took such a dangerous form that shook the foundations of the Markaz of Tabligh Nizamuddin. As sincerity, devotion, and godliness slowly faded away, some perceptive eyes witnessed the souls of Maulana Ilyas, Maulana Zakariyya, Maulana Yusuf and Maulana Inamul Hasan RA shedding tears over it.
[The patience, endurance, and silence of the Maulana Muhammad Zubair R.A]
Even at that time and to this day, the world has acknowledged in all those challenging and patience-testing circumstances, the late Maulana Zubair remained a symbol of steadfastness, determination, resilience, acceptance, and contentment. Even in the face of the gravest incidents, he did not utter a word of complaint. He could have done a lot in retaliation and schemes could have been devised against them. Yet, he chose not to.
Extensive efforts were made to completely erase the name and work of his late father. Along with that, a lot of efforts were made to push Maulana Zubair himself against the wall. He was dealt with great disrespect. At every step, he was jeered upon. It was told that whether he was there or absent, it made no difference within the Markaz. Just as his father was never needed in the past, he was not needed as well. Regardless, it was his temperament, perfection and special quality that persevered. He used to go to the Markaz daily Mashwara at nine o’clock in the morning with an open heart, contentment and enthusiasm. Yet, due to the way the personal and Da’wa affairs were handled, he would return {Page 424} with great discomfort and sadness.
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Page 424 – Maulana Zubair’s extreme patience with the situation in Nizamuddin
Translation:
Yet, due to the way the personal and Da’wa affairs were handled, he would return {Page 424} with great discomfort and sadness. In these sessions, he would witness the blatant display of power and authority. Still, he would remain silent, doing nothing more. When things became unbearable, he would at most skip participating in the Mashwara for consecutive days.
After the passing of his father, he embraced patience and contentment as his worship. He adopted silence as his practice. He observed and listened to everything in the Markaz from morning till evening with the seal of silence remaining unbroken on his lips. The inspiration for his conduct was undoubtedly guidance received from his late father in a dream. The words spoken to him were:
“Tell Zubair and Shahid to keep silent but keep an eye on what each one is doing.”
Once, under similar harsh circumstances, when he returned to his room after Mashwara, his face bore a strong impression of sadness. At the same time, some of Hazratji Maulana Inamul Hasan’s special companions came into the room and asked permission to express their views on the situation. It was nearing the moment when the deceased Maulana’s eyes were on the verge of overflowing with tears. His bonds of restraint were about to break. However, the author (present in this gathering) immediately recited the poems of the famous Persian poet “Khaqani“. Not only did it cool down the rising tensions among the participants, but it also changed the topic of the gathering as well.
The poetry of Khaqani goes as follows!
قل ھو اللہ کہ وصف خالق ما است زیر تبت یدا ابی لھب است
مھر فروتر نشست خاقانی نے مرا ننگ نے ترا ادب است
“Qul Hu Wallah, that is the attribute of our Creator,
it is situated under the Surah Tabbat.
If Khaqani’s seat is lower,
neither is this a matter of shame for me
nor is it a place of manners for you.”
Such was the fate, that at every moment possible, his father’s 32 years of Imarat and work of Da’wah was negated in front of Maulana Zubair himself! It was blatantly said in front of the pulpit, that his 32-year Imarat has destroyed the work of Da’wah and must be gradually removed.
Sahebzada Sahib (Maulana Saad) continuously mentions in his speeches that till Maulana Yusuf, this work was {425} the real Da’wa & Tabligh. After that, it has been downgraded into an Organization* (Tahreek).
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Page 425 – Maulana Saad claims Maulana Zakariyya and Hazratji Inamul Hasan are the biggest enemies of Da’wah
Translation:
Sahebzada Sahib (Maulana Saad) continuously mentions in his speeches that till Maulana Yusuf, this work was {Page 425} the real Da’wa & Tabligh. After that, it has been downgraded into an Organization* (Tahreek).
(*Translator’s note: Maulana Saad used the word ‘Tahreek’ or sometimes ‘Tanzeem’ which means ‘movement’ or ‘organization’ but in a negative sense. It conveys the meaning that Hazratji Maulana Inamul Hassan has downgraded the original Da’wah mission into a contemporary Islamic movement. When viewed this way, he indirectly means that Hazratji has made the movement useless and only claims to work for Islam, but in reality, they are working for a non-Islamic cause and not following the prophetic method of Da’wah)
Even ordinary listeners could not tolerate the poison in his sentence. Imagine how hurtful it was for the late Maulana Zubair! It was forbidden to mention Hazratji’s name in daily speeches or mention the activities of Dawah and Tabligh in his era. Such was the poison that It was even forbidden to mention the magnitude, popularity and reception of the work in foreign countries during Hazratji Maulana Inamul Hasan’s time. Maulana Zubair, who was a great servant of Allah, although expressed great sorrow over this, kept silent and never protested against it. If he had done something about it, there would have been no doubt that the entire world would have stood by him as the world was not blind to deny the position of Hazratji Maulana Inamul Hasan.
In the first few years after Hazratji Maulana Inamul Hasan passed away, Maulana Saad used to say:
“There are two enemies of Dawah. First: Maulana Zakariyya, who gave my grandfather’s emirate (Ameership) to Maulana Inamul Hasan, and the other enemy is Maulana Inamul Hasan, who has downgraded this cause into an organization* (Tahreek).”
(*See previous Translator’s note)
Maulana Saad later realized the toxicity and danger of his words. He realized that it was not easy to hit two mountains at the same time. He would then stop criticizing Maulana Zakariyya and would only target Hazratji Maulana Inamul Hasan afterwards.
It is a glory-be-to-Allah and a lesson to be learned that those who claim to ‘fix’ the ‘32-year problem’ which they fictionally say it was caused by Hazratji, were not at all remotely comparable to his vast, profound personality and spiritual level. It is like comparing an atom particle to the Sun.
It is true as the Holy Quran says:
“It is not the eyes, but the hearts in the chests that have grown blind”.(46:Al-Hajj)
Also, in the last twenty to twenty-two years, countless quotes and sayings have been falsely attributed to Maulana Ilyas RA and Maulana Yusuf RA from the pulpit. All these false quotes were mostly baseless. This is the reason why thankfully, such quotes failed to spread in the Markaz.
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Page 426 – Maulana Saad claims that Hazratji did not understand the work of Da’wah
Translation:
On 25 Shawwal 1437 AH (30 July 2016), Maulana Ismail Godhra, Maulana Usman Kakusi Gujarat, Maulana Abdul Rehman Ruyana, Bhay Farooq Bangalore, Professor Khalid Siddiqui Aligarh, Professor Mohammad Hassan Lucknow, Professor Sanaullah Aligarh, Professor Abdul Rehman Madras, compiled a long letter with their signatures. It was entitled “The responsibles of Da’wa & Tabligh and the well-wishers of the nation”. This letter was sent to the responsible brothers of Da’wah & Tabligh in India, Pakistan, Saudi Arabia, Qatar, Kuwait, Belgium, Egypt, France and Yemen, etc. It mentions this sinister attempt to tarnish the personality of Hazratji Maulana Inam-l-Hassan RA, making his personality and work worthless. it mentions the following:
“Hazratji Maulana Inamul Hasan has confused the work of Da’wa and Tabligh” with an organization*. It was said in front of the crowd that only in the time of Maulana Ilyas and Maulana Yusuf was the real work carried out. Later it was downgraded into an organization*. The harmful effect of this was that people started saying that Maulana Inamul Hasan failed to understand the work of Da’wah from these two earlier elders. The thirty (30) years period of Hazratji Maulana Inamul Hasan was a waste.”
(*See previous Translator’s note)
Having listened to these venomous words, in the last 20/22 years, hundreds of letters from the workers of Tabligh in India and overseas were received. They would ask more or less the following:
Has Hazratji Maulana Inamul Hasan not engaged in any notable endeavours during his 30-year tenure? Has he not undertaken any commendable initiatives? Didn’t the work Da’wah flourished during his time? The truth is, Hazratji Maulana Inamul Hasan’s existence was such a {Page 427} blessing that as soon as he passed away, the hearts weakened and chaos increased in the work and amongst the workers. Morale also declined day by day with no remedy in sight.
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Page 427 – Letters were received from all over the world questioning Maulana Saad’s insults to Hazratji
Translation:
The truth is, Hazratji Maulana Inamul Hasan’s existence was such a {Page 427} blessing that as soon as he passed away, the hearts weakened and chaos increased in the work and amongst the workers. Morale also declined day by day with no remedy in sight.
This writer himself has personally read and kept dozens of letters from elders of Tabligh around the world on this matter!
Due to his constant attack on Hazratji, in one incident, I confronted an old Muqeem (resident) who had been staying in the Delhi Markaz for many years. I begged him to mention Maulana Inamul Hasan’s name or relate any of his glorious stories in his speech.
On this request of mine, he replied in an apologetic and sad tone that as of now, he was only allowed to give speeches once every two months. It is without saying that he will soon be prevented from giving speeches anymore.
After listening to his reply, I had no choice but to accept his apology and the fact that this was the reality we were living in.
Glory be to Allah SWT and his unseen system at play! Despite all this, the Ulema, Mashaikh and Ahlul-Qalub of the time were all unanimous in acknowledging the late Hazratji Maulana Inamul Hasan. Hazratji fully followed the principles established by his predecessors while expanding the work of Da’wah & Tabligh universally. The strongest proof of this is that at the beginning of his Imaraat, some people from a certain region protested against him. The bad effect of their efforts began to reach Nizamuddin Markaz. Hazratji sought permission from Maulana Zakariyya RA to leave Nizamuddin Markaz. He wanted to migrate to Madinah Munawarah to participate in Da’wa there in the company of Maulana Saeed Ahmad Khan RA.
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Page 428 – Hazratji Maulana Inamul Hasan wanted to migrate to Madinah due to the pressure
Translation:
Maulana Zakariyya RA replied in a very humble but strong tone:
“Moulvi Inam, don’t ever think of doing that! I am convinced with full certainty that no one in the Markaz has the capacity and capability to lead this work other than yourself.”
However, those who are enslaved by their desires can never understand the unseen system of Allah SWT. Such a system that Allah SWT himself makes those who sacrifice themselves sincerely for Islam, their name and work shall be made prominent forever. The greater fact is that Allah SWT protects their “ship”, and orders the “storms” to take their ship to the shore.
حفاظت جس سفینہ کی انہیں منظور ہوتی ہے
کنارہ پر اسے خود لا کے طوفاں چھوڑ جاتے ہیں
“The boat that God wants to protect,
The storms themselves bring it to the shore.”
So that has happened exactly here! In the form of a World Shura, the “ship” that has hit the shore and has now come to the coast in view. Rather than an individual system, a collective system began and the personality of Hazratji Maulana Inamul Hasan RA was recognized everywhere.
Referring to the title of this chapter “The Rain of Temptations”, it is concluded that in the twenty years of the late Maulana Zubairul Hassan RA, there were hundreds of small and big trials and incidents in which he was tested. He succeeded in them all with patience and perseverance.
Some of the trials were so severe that they affected Maulana Zubair RA for several weeks and months. However, he endured them all with patience and perseverance to ensure that the name of the Markaz and the collective work of Da’wah and Tabligh would remain untarnished and unaffected. I am writing this with Almighty Allah SWT as my witness, {Page 429} who is All-Knowing and knows what’s in our hearts.
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Page 429 – Maulana Zubair’s trials and tribulations
Translation:
I am writing this with Almighty Allah SWT as my witness, {Page 429} who is All-Knowing and knows what’s in our hearts, who holds immense control over every single grain and atom of both public and private life, and the apparent and the hidden, who is the Owner and Creator of this universe, and whose attributes include being the Manifest and the Hidden; that; I have seen Maulana Zubair repeatedly cry with hiccups in solitude, not for himself but for the work of Da’wah. When I would say words to console him, he used to reply:
“Shahid! My soul is in great difficulty. If I say anything, there is fear of Fitna. Yet if I remain silent, this work will suffer. Such is the responsibility that has been placed on me.”
[Acknowledgment of his patience by an old companion]
A resident of Saudi Arabia, who has been dedicating his life, wealth, and time to the cause of invitation and preaching for a long time, narrated his own incident to the writer, saying,
“There was a time when I faced very harsh conditions, to the extent that even my friends turned away from me, resulting in my diminished attachment and connection to the Work of Da’wa.
During that period, it occurred to me to go to the respected Haram in Mecca, pray intensely, and weep profusely. Hence, holding onto the cloth of the Kaaba, I prayed. It strongly occurred to my heart at that moment to reach the Nizamuddin center and discuss all my situations in front of the late Maulana Zubair and seek his advice. Consequently, I contacted Maulana over the phone and asked for permission to come to Delhi. The late Maulana invited me to Delhi with great joy and enthusiasm. Upon arriving, I shared all my conditions, confusions, worries, and the distance of my friends from me, and the pains inflicted by them in detail in solitude.
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Page 430 – Maulana Zubair’s trials and tribulations
Maulana Zubair listened to my story very attentively with his head bowed down. After taking a deep breath, he said, ‘You have told me your story, now listen to ours!’
Then, with great emotion, he shared his troubles, oppositions, and incidents of envy and jealousy from his juniors from the time of Maulana Inamul Hasan’s passing until then. He told his story in such a heart-wrenching manner that made me cry too. He too was also crying. When Maulana Zubair finished, I respectfully asked him for forgiveness, saying, ‘Maulana! Compared to your troubles and your patience and perseverance, my problems and oppositions are like a speck in front of a mountain. The real struggle is indeed yours.
I left after apologizing again.
[An incident narrated by Hafiz Mujahid al-Islam Kanpuri]
I have been visiting Nizamuddin frequently. Once I expressed that due to my love and devotion for Maulana Zubair and Maulana Inamul Hasan, the new things being introduced (without approval) makes me feel unhappy. What should I do?
Maulana Zubair advised me, ‘Stay quiet and keep praying.’
Similarly, once when I was a a Jor (Gathering), I requested Maulana Zubair for prayers. He replied, ‘You come and share your concerns with us. Our elders have passed away; now, whom shall we speak to other than Allah?’ Saying this, he wept profusely. We began to cry as well.
Page 431 – Maulana Zubair’s immense patience
Like the writer, countless devout servants of Allah feel that it was because of Maulana Zubair’s immense patience and steadfastness that blessings and mercies from the divine descend rapidly and broadly upon them. Maulana Zubair frequently had visions of the Prophet Muhammad in his dreams which he used to record in his diary as memories. Among these messages was one that stated anyone with even a slight spark of faith and love for the Prophet SAW in their heart would find the earth slipping away from beneath their feet.
Now, some such trials and tribulations are mentioned here with the conviction that future history will indeed pass its fair judgment on them, as history’s merciless hands have spared neither the great nor the small, neither the ruler nor the ruled. And today, regardless of how much the narrators of history might deviate from events and facts, time and age will separate the truth from falsehood.
(1) It was not love for Ali but hatred for Muawiya:
Just two days after the demise of Hazratji Maulana Muhammad Inamul Hasan, the first assembly of workers of the Da’wah and Tabligh from Haryana, Punjab, and Himachal Pradesh was held in the Nizamuddin center, Delhi on 12/13/14 Muharram (12/13/14 June), and two days later, on 17/18/19 Muharram (17/18/19 June). The old workers of Da’wa and Tabligh gathered at the Nizamuddin Markaz. Moreover, the gathering in Meerut also barely managed to complete amidst chaos and turmoil on 28 Muharram (28 June).
The hot and fierce winds had started blowing from that time, but as time passed, their intensity and heat only increased…
This humble writer was observing these conditions very closely and was aware of the Persian proverb “the flu settles on the weakest organ”. He exercised caution with every step he took.
Page 432 – Maulana Saad’s Rage
As a precautionary measure, this writer participated in the Meerut gathering as a common man from Saharanpur and then returned to Saharanpur.
The next trip was to Mewat, which took place of 2 Safar (2 July). This writer departed from the Nizamuddin Markaz in the company of Maulana Zubair. A the same time, Maulana Muhammad Umar Palanpuri also embarked on this trip but in another vehicle.
Maulana Umar Palanpuri was the one whom Hazratji Maulana Inamul Hasan used to introduce to the Arabs as the ‘Voice of Dawa and Tabligh’. Maulana Zakariyya himself appointed him to an important position in the Markaz. This decision was taken after weeks of Istikharas and prayers. The car had just reached the gates of Nizamuddin when the anger and rage of Maulana Saad reached the seventh sky. He got off the car and began to vehemently scold this writer.
Due to the the circumstances, this writer decided to get out silently and unload his luggage from the car. With the patience bestowed by Allah, this writer postponed his journey.
Maulana Zubair found the situation difficult and felt pressured. He remained completely patient and silent at that time. He then (like this writer) decided to postpone his journey as well, but upon this writer’s request, he proceeded to Mewat.
After dealing with me, Maulana Saad lashed out at Maulana Muhammad Umar Palanpuri because the friends from Meerut (Hafiz Muhammad Haroon, Hafiz Siraj, Brother Ameeruddin, and Haji Raeesuddin Sahibans) had specially brought their car for him.
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Page 433 – Maulana Saad’s Rage
Hafiz Haroon responded that they had been bringing our cars for Hazratji’s travels for years. This included the travels to Mewat and nearby areas with Maulana Muhammad Umar Palanpuri as well. They had always provided the cars. However, his response was not heard. (It is revealed from the diary of Hazrat Maulana In’amul Hasan that the visits of these friends from Meerut for transporting Hazratji started since 1971)
After being scolded (by Maulana Saad), Maulana Umar Palanpuri, who was ill, also silently got off he car and stood on the road. His hands had to rest on the shoulders of his two attendants. His companions brought another car from the taxi stand. Maulana Zubair also left quietly with patience. They left for Mewat in another Taxi car. A large crowd was in present during this incident and Maulana Umar Palanputi demonstrated extreme patience despite the eyeing crowd.
These days and nights was filled with sorrow and distress. Maulana Zubair expressed his pain in a letter to Maulana Syed Abul Hasan Ali Nadwi, writing as follows:
“Ever since the passing of my father Maulana Inamul Hasan, I am constantly burdened with worry and sorrow. From 19 March, there is almost a month-long tour of Colombo, Singapore, Indonesia, Australia, Thailand. I am desperately in need of prayers every moment. Please remember me in your prayers.”
Maulana Zubair’s sister also came from Saharanpur since 22 Ramadan. The impact of her father’s demise was profound on her. She also sent her Salam and requested for prayers. [(2) Letter dated 2 Shawwal 1416 AH / 22 February 1996. Referenced from the memoir of Maulana Muhammad Zubair Hasan, compiled by Maulana Mahmood Hasani Nadwi
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Page 434 – The unfortunate incident after Maulana Inamul Hasan’s demise
During this period, incidents like these were frequently happening. A year has passed a a new Hijri year, 1417 AH (1996) began.
Just one month after the new Hijri year, 4th Safar 1417AH (June 21 1996) was marked with tumultuous events. For about a week, such incidents occurred within the walls of the Markaz that placed a question mark on the future of the Daw’a and Tabligh and the sanctity of the Markaz itself.
The details of these incidents had been written on a full page in this writer’s diary. Now the time has come to present them with great care and some brevity to the public.
All the characters involved in these events have passed away from this world. Their deeds have been presented before Allah SWT. Due to this, various sensitivities are being considered in this book, and their names are being concealed. May Allah SWT protect us all. Ameen.
Here is the summary of this writer’s diary.
4th Safar 1417 AH (June 21, 1996, Friday) – There were reports coming from Mewat that Moulvi… and Moulvi… were spreading discord. They were encouraging the locals to come to the Markaz and forcefully present their demands. One of the significant demands was that the 11 AM prayer should be led by both gentlemen (Maulana Zubair and Maulana Saad) in alternating days. [(1) Maulana Saad had previously presented this issue with great force in front of the Mashwara during Raiwind Ijtema]
As of now, Maulana Zubair conducted the Musafaha prayers and Du’as for the the daily groups going out in the path of Allah. It was feared that people would consider him as the next Hazratji (Ameer). This was the reason for this proposal for the alternating days.
Maulana Saad insisted on this in the Raiwind Ijtema Mashwara but his request was not accepted.
At that time, Maulana Saad considered Raiwind as his Qibla and Kaaba for addressing his needs. This is why he presented matters like the divisions, Musafaha handshakes in large gatherings, and obtaining the outer room with either by he himself or through his people.
“These are the matters when the fire was young”
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Page 435 – The rioters began to gather in near Markaz
A few days before this issue, a meeting had been held at the house of …(name concealed)… about the same subject. This meeting was marked with fury and extreme talks. Some concerned people reported this meeting to Maulana Zubair to stop the Fitna. However, looking at the current situation (i.e. the meeting had already developed to such a stage), it was wiser to keep silent for now.
On Friday, 4th Safar (June 21, 1996), people from the area began to arrive. By night, a large crowd had gathered in one of the village mosques. After Asr, there were fiery speeches by two scholars. They tried incite the crowd in various ways with aggressive speeches. When some of the attendees thought of leaving, Moulvi …(name concealed)… stopped them, insisting they should not leave (to show their protest) before the twelve o’clock Dua the next day.
After Maghrib on Friday, the local police was alerted by some of the villagers. They told Maulana …(name concealed)… that they shad been receiving reports concerning the gathering of potential rioters. They also wanted to know who this Moulvi …(name concealed)… was? They wanted to meet him for investigation.
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Page 436 – The rioters occupies the daily Mashwara
On this occasion, Moulvi…(name concealed).. conveyed a message through Hafiz…(name concealed).. to Maulana Zubair, asking what should be said (to the police) and how it should be addressed. In response, Maulana Zubair communicated that even three to four months ago, Moulvi…(name concealed)… had gathered rioters in a similar manner. At that time, Maulana Zubair has expressed his concerns, but nothing was done. Now, this matter has to dealt with accordingly. Just inform those people (including the police) what they want to know.
The next day (Saturday, 5th Safar), the rioters arrived in large numbers to attend the Mashwara. Due to the fear of Fitna, the late Maulana Zubair did not attend the daily Mashwara that day. In the Mashwara, they demanded that changes must be done to the Musafaha (farewell handshaking ceremony) and congregational prayers. Mian Ji Mihrab Sahib (a well respected senior of Tabligh and one of the members of the World Shura) was present in that Mashwara. He clarified three times that, according to the advice of the World Shura, the morning Dua was to be decided by Maulana Zubair. Professor Nadir Ali Khan Sahib also wanted to say something in this regard, but he was stopped by Maulana….(name concealed)… .
Due to the chaos and disorder that day, Maulana Zubair was unable to conduct the Hidayat Bayan and Dua for the departing Jamaats. Both tasks were performed by Mian Ji Mihrab Sahib.
On the morning of the same Saturday, Maulana Saad went to see Maulana Zubair and handed him a letter. Upon reading the letter, Maulana Zubair was overtaken by intense weeping with such severe hiccups that his entire face turned red. He wept for nearly two hours. The esteemed Moulvi Muhammad Jaafar, son of the respected Maulana Muhammad Aqil RA, was also present among us at that time. He adviced this writer to console Maulana Zubair.
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Page 437 – Maulana Zubair wept profusely
In the presence of Maulana Saad, this writer spontaneously replied to Moulvi Jaafar, “Let him cry as much as he wants today because our father used to cry with hiccups too during Tahajjud prayers. It was due to the blessings of those tears that the honor and integrity of the Markaz and its work were safeguarded. Now that he is no longer here, it is our turn to shed such tears. If we stop crying, the people of Baatil from all over the world will overpower the Markaz”
After a long while, when Maulana Zubair found some peace, I took him for dinner upstairs. He continued to cry at the dining table as well. He couldn’t eat. The sight of his weeping affected all the participants at the dining table deeply. Tears also began to appear in their eyes.
That same Saturday, after Asr, when Maulana …(name concealed)… suggested to Maulana Zubair about going to the gathering in Mewat, he politely declined.
On Sunday morning, 6th Safar, although Maulana Zubair participated in the consultation, he remained overwhelmed by tears over there as well. Amidst his intense crying, he expressed the following:
“For thirteen months since the passing of my father, what has been happening to me is now unbearable. Why doesn’t Maulana …(name concealed)… pay attention to this aspect?”
That same Sunday, after Asr, fifteen to twenty men from Mewat came and insisted for a long time on taking Maulana Zubair to their gathering. And that night, after Isha, individuals from Chaisa also came and insisted on him visiting their place. Maulana Zubair had to decline both of their requests (due to the emotional state he was in).
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Page 438 – Maulana Zubair’s confronts the Baatil
On the fourth day of the disturbing situation, during the morning Mashwara, Maulana …(name concealed)… told Maulana Zubair (in a threatening manner) that just as a Jamaat (group of people) had arrived three to four days ago, another of such Jamaat will soon come as well.
Unable to bear the bitterness of such threatening remark, Maulana Zubair immediately moved forward. After removing his back support, he responded:
“No, not at all! Only one (type of) Jamaat will continue to come here. No other (types of Jamaat) will come at all.”
This statement that came from the mouth of Maulana Zubair’s bore the strength of righteousnos that Allah SWT upheld it ensuring that clear and open distinction between Haq and Baatil was established all over the world. So much so that today, twenty-one years later, by the complete will and power of Allah SWT, the blessings of the both the father and son’s tears (referring to Maulana Inamul Hasan and Maulana Zubair) have drawn a clear line between Haq and Baatil around the world.
This story wouldn’t be complete if the following event was not told: After the incident, a powerful somewhat religious and somewhat political gentleman from Delhi sent a message to Maulana Zubair expressing deep sorrow for what had happened to him at the Markaz a few days prior. He stated his desire to meet him at the Markaz accompanied by a significant number of high ranking individuals.
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Page 439 Maulana Zubair’s patience and unwavering trust in Allah
Maulana Zubair was still sorrowful at that time. Instead of responding himself, he sent this writer to meet and assist them with whatever they want instead.
This writer listened to the gentleman’s message who offerred to help (with the situation in the Markaz). Putting trusts solely on Allah SWT, this writer expressed gratitude for their concern but told them that there is no need for such assistance. “Allah alone is sufficient to protect us as well as protect you too”
About two weeks after the incident, a discussion took place amongst some of the seniors focusing on “What was lost and what was gained” through this incident.
Each participant shared their thoughts and feelings. When it was this writer’s turn, he expressed his view that the greatest achievement in all of this was that Maulana Zubair did not let any group form on his behalf nor was he intimidated by the other group. Through his silence, Maulana Zubair has revealed the helplessness and vulnerability of the Markaz, as well as the potential dangers in the future dangers.
This was a recount of the great struggle that occurred in Safar 1417 AH (June 1996). However, if the same people were to analyze the tragedy that occurred in Ramadan 1437 AH today (Referring to the Nizamuddin 2016 Bloodshed), they would conclude that “Everything was lost and nothing was gained”.
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Page 450 – Maulana Zakariyya and Maulana Inamul Hasan was guided to establish Shuras worldwide
May Allah have mercy on Hazrat Maulana Muhammad Umar Palanpuri. He had the privilege of seeing the Prophet Muhammad SAW in his dreams frequently, as many as 450 times. He would inform Hazrat Sheikh (Maulana Zakariyya) and Hazrat Ji Maulana Inam ul Hasan (may Allah have mercy on them) about the guidance and advice received from these dreams through letters, and both of these esteemed individuals would fully comply with these instructions.
Hazrat Sheikh would honor me by entrusting me with those letters, which I have preserved to this day.
An important and notable incident in this series of events is that during his stay in Medina, Hazrat Sheikh (Maulana Zakariyya) felt that Maulana Inamul Hasan was deeply contemplative, silent, and engrossed in deep thought in Delhi at the time. Hence, Hazrat Sheikh instructed Maulana Muhammad Umar Palanpuri to inquire from Maulana Inamul Hasan about his current concerns. Upon asking, Hazrat Ji responded:
“I am concerned about the future of this Work of Da’wah after me.”
When Hazrat Sheikh (Maulana Zakariyya) became aware of this response, as per his routine, he sought a solution for this issue from the court of the Prophet, and the answer received was that this work of Da’wa would no longer be based on leadership but would proceed through a group of Shura.
Following this inspirational decree, or more accurately, prophetic decision, Hazrat Ji Maulana Inamul Hasan established a Shura in Tablighi Markazs around the world. If a Shura already existed, he would strengthen it by adding more members, If it did not exist, he would established it and put a rotating Faisal (decision maker) system amongst Shura members (in alphabetical order of their names).
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Page 460 – Without approval, Maulana Saad instructs people to read Muntakhab Hadith in Ijtimai Amaals
The author presents an entry from his diary regarding an event that occurred in Sha’ban 1427 AH (September 2006). This entry demonstrates the intensity of opposition by the elders, who understand the intricacies and delicacies of the work of Da’wa, as they have been associated with it since the era of Hazrat Maulana Muhammad Inamul Hasan or even before, during the era of Hazrat Maulana Muhammad Yusuf. They persistently opposed the inclusion of the book “Muntakhab Ahadith” in the Ijtimai Amaals for Dawah and Tabligh, especially comparing it with “Fazail-e-Amaal.”
The diary entry is as follows:
“On 18th Sha’ban 1427 AH (12th September 2006), I departed from Saharanpur at 4 PM and arrived safely at the Markaz at 9 PM.
A gathering of the elders from India was taking place there. It was learned that before the teaching of “Hayatus Sahaba,” Maulana Saad strongly encouraged the assembly to formally and collectively (in Ijtima Taleems) read “Muntakhab Ahadith.” This caused great unrest among the elders who had come from outside the Markaz. It was decided that everyone would collectively ask him to refrain from promoting it in Ijtimai Taleems until it was agreed upon in Mashwara.
Brother Farooq, Dr. Sanaullah, Brother Khalid Siddiqui, Maulana Ibrahim Dewla, Maulana Ahmad Lat, and others collectively went to meet Maulana Zubair after Isha prayer and expressed their deep concern and thoughts on this issue. Then, after consultation on Wednesday, 19th Sha’ban, all these gentlemen spoke with Maulana Saad in the presence of Maulana Zubair and expressed their opposition to the book.
Initially, Maulana Saad was very angry and spoke harshly, but in the end, he fell silent in the face of everyone’s unanimous opinion. It was then decided that this matter would be considered collectively at the upcoming Raiwind Ijtema”
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Page 464 – Maulana Zubair’s written opinion with regards to Muntakhab Ahadith
This fourth excerpt is taken from a lengthy piece written by the late Maulana Zubair, which he presented in a Markaz Mashwara. In this piece, he expressed his views regarding “Muntakhab Ahadith”. Not only did his views remained unchanged, he also ignored all significant pressures, demands, and threats against him.
Some have misrepresented Maulana Zubair’s stance on this book, portraying it in a severely incorrect and outright false manner.
Here is the excerpt from Maulana Zubair’s writing:
“In my opinion, the issue of ‘Muntakhab Ahadith’ is very important. Those involved in the work of Da’wa are very concerned about it. Translations have been made into various languages without any Mashwara. Now efforts are being made to have it read in Ijtimai and Taleem Halqas in the same way as ‘Fazail-e-Aamal’ is read.
There is a lot of confusion because workers frequently ask in letters and verbally whether to read it or not. It was also started to be read in home Taleems without any Mashwara.
Therefore, I strongly have the opinion that Ijtimai Taleems must only be on ‘Fazail-e-Aamal,’ as it has been for seventy years. Of course, there is no harm for Muntakhab Hadith to be read individually“
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Page 465 – Maulana Bilal’s Testimony on Muntakhab Ahadith
The fifth impression (which is essentially an apology and retraction) comes from Maulana Muhammad Bilal of Karachi. Due to his devotion or simplicity, he played a significant role in the printing and publishing of the book “Muntakhab Ahadith” without fully understanding the circumstances. When he became aware of the drawbacks and hidden agendas behind it, he immediately published a retraction and apology to inform the Dawah community.
This retraction was read around the world via WhatsApp and is now being quoted from there.
[A significant revelation about the book “Muntakhab Ahadith”]
I want to draw the attention of all the workers around the world to an important matter.
One of the mistakes I made, among many, in supporting Maulana Saad Kandhlawi at his behest was to fully support the group of scholars involved in the compilation and arrangement of “Muntakhab Ahadith.”
In 2000, instead of coming to the Markaz in Raiwind, Maulana Saad came directly to Karachi from Delhi. This caused Haji Abdul Wahab Sahab to express his displeasure, saying that he should have come to Raiwind first and worked according to Mashwara. At that time, I could not understand the reason for Haji Sahab’s displeasure.
When the translation of the hadiths was completed, the issue arose that the authorship of the book should be attributed to the group of scholars who had done the translation, which was a fact. However, I was surprised when Maulana Saad forcefully objected this suggestion and insisted that the book should be attributed to him and that he would be the named author and compiler. One can imagine how significant this betrayal is in terms of authorship.
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Page 466 – Maulana Bilal’s Testimony on Muntakhab Ahadith
Now I have understood the reason for Haji Sahab’s displeasure and realized how far-sighted he is.
An important matter I want to mention is that the Hadiths collected by Hazrat Maulana Muhammad Yusuf Sahab on the 6 Sifats (6 points of Tabligh) were very few. The majority of the Ahadith were added by us to complete. Therefore, attributing it to Maulana Muhammad Yusuf Sahab is a clear lie. It’s regrettable that we didn’t realize at that time the extent of the fitna (trial) we were involving the Ummah in.
We came to realization when Haji Sahab completely disagreed with the idea of including it in our Ijtimai Taleems. Indeed, how far-sighted this individual is to have saved the Ummah from this fitna.
The betrayal of Maulana Saad, who belongs to such an important family, is alarming; he even wrote his name as the author in the “Arabic Muntakhab Ahadith,” replacing the original authors’ names. Such a craving for fame!
I seek forgiveness from Allah.
Someone might ask, “Since ‘Muntakhab Ahadith’ is a compilation and composition from Pakistan and was first published in Pakistan, then why are you so aggressively promoting it against ‘Fazail-e-Amaal’ and not ready to accept Haji Sahab’s decision, instead choosing to rebel against it?”
“Muntakhab Ahadith” has now become a source of discord and fitna (trial) across the world. We regret following someone’s advice to compile this book. May Allah the Merciful forgive us for this oversight.
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Page 467 – Maulana Bilal’s Testimony on Muntakhab Ahadith
Indeed, this is a great betrayal in the line of authorship.
[End of letter, Muhammad Bilal, Karachi]
Adding to Maulana Bilal Karachi’s letter, it’s worth mentioning that those gentlemen from Delhi, who initially spent their lives, wealth, and time on the printing and publishing of this book, thinking of it as a deed of reward, have stated that it was initially a draft of about 30-35 pages, which they had laminated for preservation. However, as it was translated and compiled, its volume significantly increased, and the entire book was attributed to Hazrat Maulana Muhammad Yusuf. This is incorrect and constitutes a major betrayal in the academic (book publishing) world.
It has been known to the author for a long time that when Hazrat Maulana Muhammad Inamul Hasan first visited Saharanpur to meet Hazrat Sheikh after the demise of Hazrat Maulana Muhammad Yusuf, he brought with him many letters from scholars of Egypt and Hijaz. These letters contained historical objections to several incidents mentioned in “Hayatus Sahaba” and criticisms of the conclusions drawn and arguments made from those incidents.
Overall, the scholars suggested removing certain incidents from “Hayatus Sahaba” because they did not meet historical standards.
During this meeting, both dignitaries discussed these letters and the objections mentioned therein. After carefully listening to these objections and concerns, Hazrat Sheikh, overlooking them, responded:
“Maulvi Inam! Just reply to all these people that the author has passed away, and now we have no right to make changes in his book.”
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Page 468
If only the same broad-mindedness and magnanimity were applied towards “Fazail-e-Amaal,” but how far can one lament that the opponents of Dawah and Tabligh and those who hold ideological differences with Hazrat Sheikh, what they couldn’t achieve during the eras of Maulana Muhammad Yusuf and Maulana Muhammad Inam ul Hasan, was easily accomplished in a single stroke by those of their own lineage after them, truly!
“Naseem! Why lament at enemies after death
It was friends who merged us with the dust“
From Hazrat Sheikh’s principled response regarding “Hayatus Sahaba,” it becomes evident that if there is a capacity to accept the truth in minds and thoughts, and if hearts and brains are safeguarded from the struggle between truth and falsehood, then preserving the honor and sanctity of our elders is quite straightforward.
Veteran preachers, who have devoted their lives, wealth, and time to the field of Dawah and Tabligh since the eras of Maulana Muhammad Yusuf and Maulana Inamul Hasan, have been clarifying and warning from day one, both in writing and speech, individually and collectively, that reading and teaching this book (“Muntakhab Ahadith”) in general gatherings, Ijtimai Taleem, and mosques and Markaz without Mashwara approval is a precursor to a great fitna. Consequently, the disputes and differences that arose in the Shuras in every country and the incidents of internal conflict that emerged in many places shattered the unity of the community and did not allow the workers in any country to remain united under a single creed, which was exactly the desire and deep conspiracy of the enemies of Islam and opponents of Tabligh.
The author vividly recalls an incident from a few years ago when he lamented about “Fazail-e-Amaal” in front of a very beneficial, distinguished Khalifa of Hazrat Sheikh Maulana Muhammad Zakariya Muhajir Madani, explaining that this entire scheme and struggle are being carried out to tarnish the status of Hazrat Sheikh. The response given by them, in a very calm and composed manner, while placing their hand on the author’s heart, was:
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Page 469
I vividly remember an incident from a few years ago when I expressed my concerns about “Fazail-e-Amaal” in front of a very beneficial and distinguished khalifa, and a godly personality of Hazrat Sheikh Maulana Muhammad Zakariya Muhajir Madani. I explained to them that the entire scheme and effort were being directed to tarnish the scholarly and Muhaddith stature of Hazrat Sheikh. They responded very calmly and assuredly, placing their hand on my heart, saying:
“There is absolutely no need for you to worry or be impressed because ‘Fazail-e-Amaal’ will take its revenge.”
Indeed, those who knowingly or out of their naive simplicity and temperament considered the printing and publication of “Muntakhab Ahadith” as a masterpiece of Dawah and Tabligh and pushed “Fazail-e-Amaal” behind under its guise, found themselves entangled in strange trials and tribulations. As I write these lines, the faces of all those individuals are before my eyes. Yet, the excessive sincerity of the author of “Fazail-e-Amaal,” his concern for the reformation of the Ummah, his zeal to reach the heart of every Ummati with the Hadith of the Prophet SAW, his apparent and inner purity, and above all, the magic or miracle of constantly turning to Allah, is why “Fazail-e-Amaal” is still 100% successful in proving its mettle in the world’s horizon, and those competing against it are 100% unsuccessful.
Today, those observing and understanding can see and understand that “Fazail-e-Amaal” is taking its revenge because this book is not written with black ink but with the red lines of heart’s blood, and it bears the luminous imprints of hands filled with the love of the Prophet and the passion for Nubuwwat, hands that are indeed the hands of Allah!
The hand is of Allah, the hand of a believing servant
Dominant and Creator of effects, the puller and maker of deeds
My aforementioned impressions based on reality about “Fazail-e-Amaal” and its highly respected author are clearly mentioned by their son, Maulana Muhammad Talha Kandhlawi, in a letter (sent a few years ago during the gathering in Raiwind (Pakistan) to the companions of Dawah and Tabligh) in these words!
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Page 470
“We have seen with our eyes and heard from specific servants that Hazrat Sheikh took great care of external purity while compiling the Fazail booklets. And as for internal purity, that is not something that can be seen.
However, the astonishing popularity of these books and their miraculous effects on the lives of the general Muslim populace clearly show that such acceptance and benefit could not have been achieved without utmost sincerity.
At the end of this letter, Maulana Muhammad Talha decisively writes:
“Hazrat Sheikh, Maulana Muhammad Yusuf, and Maulana Muhammad Inam ul Hasan, all were aware of “Muntakhab Ahadith.” If it was supposed to be read in collective teachings according to the policy mentioned by Maulana Muhammad Yusuf Sahab in his last days, saying ‘the policy has been decided,’ then it would have been implemented during their lifetimes.
Therefore, it is requested to maintain this curricular book as it is, without concern for any objections. Neglecting it would be detrimental to the Dawah movement; rather, if such sentiments are expressed from any side, efforts should be made to address them promptly. InshaAllah, this will be for the best, and our experience thus far has shown this to be true.”
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Page 471
What I have written so far pertains to our country, India; the situation in Pakistan is quite different and takes another direction. There, the wise and foresighted members of the council, especially those associated with the Raiwind Center, had recognized and understood the real background of the printing and publication of “Muntakhab Ahadith” from day one, due to their deep understanding and firm grasp of the principles and regulations of Dawah. Consequently, to this day, all groups going to and from Pakistan, both locally and internationally, are strongly encouraged and motivated to read and teach only “Fazail-e-Amaal.”
The council members and responsible individuals in Pakistan have always been concerned and cautious regarding this book, and they have periodically brought attention to it. In the gathering held in Tongi in January 2015, they submitted a memorandum comprising eight points, reflecting their thoughts on the book. The sixth point highlighted the conflicts and discord caused by this book in many countries.
My first journey related to Dawah and the community to Pakistan was forty years ago, on the occasion of the Raiwind gathering in 1395 AH / 1975 AD.
It is by the grace and favor of Allah Almighty that during this long period, except for a few gatherings, I have participated in all gatherings, initially under the guardianship of Hazrat Sheikh, then as a follower of Hazrat Ji Maulana Inamul Hasan, and in the third phase, with the love and affection of Maulana Muhammad Zubair ul Hasan, may Allah have mercy on him.
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Page 489 – Maulana Saad who did not even spend 3 days scolds Maulana Yaqub
Here, a verse by Allama Hali came to the tip of my pen!
“Was it the grace of a glance or the miracle of a school that taught Isma’il the etiquettes of sonship?
This was the fifth and final session of the Shura meeting. It concluded when the youngest member of the council (Maulana Saad), who had not even spent three days (in Jamaat), without considering the principles of Da’wa and its etiquettes, looked directly into the eyes of the oldest and most senior preacher and Da’ie Maulana Muhammad Yaqub Sahib. He then went as far as to say,
“What do you know of the work? I am the one carrying it forward.”
But the honest and Godly truth is that the formation of the World Shura at the November 2015 Raiwind gathering and its reception and appreciation at the international level, as well as Hajj (Dhu al-Hijjah 1437 AH) and the Raiwind Ijtema (November 2016), have clearly conveyed to the whole world that no single person is carrying forward this Work of Da’wa; rather, the work itself is carrying everyone forward. The writer of these lines is well acquainted with many internal and external states of affairs and matters within and outside the Markaz of Tabligh, having seen many of its ups and downs and events unfold with his own eyes and heard with his own ears, and much more from the reserves of Hazrat Sheikh’s diaries, secret writings, and letters. Especially those conditions and events among people with a specific mentality in a specific area that occurred after Hazrat Maulana Muhammad Yusuf, and which Hazrat Sheikh Maulana Muhammad Zakariya Mahajir Madani stopped with his spiritual strength, faith-based insight, and believer’s foresight by erecting a barrier like that of Iskandar Zulkarnain.
For these reasons, the writer has a strong desire and has made efforts for this World Shura to take on a strong and sustainable form so that it could close many loopholes of Fitnas (discord) and defend against many attacks that are weighing their chances to jump over and breach the walls of the Markaz, potentially causing severe damage to its greatness and integrity in the future.
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Page 490
For these reasons, the writer has always put a strong desire and effort for the Shura to adopt a robust and enduring form so that it could close the doors of Fitna and defend against many assaults that are finding the slightest chance to jump over and breach the walls of the Markaz. This could inflict severe damages to its greatness and sanctity in the future, but such is the Will of Allah.
With this thought in mind, the writer himself has made various efforts over time to strengthen the Shura. It has been detailed in numerous entries in his diary. If someone says these attempts are creating discord, let me reply in the words of my Sheikh’s Sheikh, Hazrat Maulana Khalil Ahmad Saharanpuri, “It is beneath my concern.”
Here, the first and last entries of such efforts are presented. No such slander can suppress or crush the truth (that there was.a concentrated effort to strengthen the Shura – by adding more members to it)
In the first ten days of Rabi’ al-thani 1425 Hijri, several crucial Mashwara about the sub-Shura (of Nizamuddin Markaz) were already scheduled with Mr. Al-Haj Rahmatullah Benaras. However, during those same days, a necessary trip to Lucknow and Allahabad concerning Jamia Mazahir Uloom came up in the writer’s schedule. Therefore, after much rushing around, trips to Lucknow, Allahabad, and Delhi were undertaken. These three trips were considered very important and necessary in the writer’s view, and delaying them could have resulted in damages at both locations.
Some sense of this hustle and bustle can be gauged from the travelogues recorded in the writer’s diary. As a gesture of gratitude, here are two excerpts from this series.
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Page 491
On the night of Friday, 28th May 2004 / 8th Rabi’ al-thani 1425 Hijri, around 10:30 PM, I departed via the Sadbhavna Express and arrived in Lucknow on Saturday morning at 9 AM to attend to matters related to the madrasa. From Maghrib to Isha, I had various consultations with Mr. Abid Ali, the advocate. On Sunday morning, I met with him to have a special discussion about the written petition number 27/27 filed against Jamia Mazahir Uloom, and then, amidst intense heat and sunlight at noon, I departed by bus from Lucknow to Allahabad, arriving there by Maghrib. Since Mr. Abid Ali was with me, we stayed at a hotel, and until 10 PM, we met with two legal advisors of Mazahir Uloom, Mr. Grover and Mr. Ravi Kiran Jain, to review the cases that Mufti Muzaffar Sahib (deceased) had filed regarding the jurisdiction of the advisory council.
On Monday, 11th Rabi’ al-thani, at 10 AM, we went to the Allahabad High Court and inspected the files in the record room. Afterward, after having a brief lunch, we left by bus in the same heat and reached Lucknow after Maghrib at 8 PM, and immediately headed for the station to depart by the Lucknow Mail to Delhi at 10 PM. Since I did not have a reservation beforehand, I talked to the TT and managed to get a seat in the reserved compartment, but since there were no sleeping berths available, I spent the night sleeping on the floor between two seats and safely arrived in Delhi at 8 AM. I had arranged to meet Haji Rahmatullah Sahib Benaras today, so after Maghrib until Isha, we had an extensive discussion about the principles and regulations of the sub-Shura of Nizamuddin Markaz in the presence of Professor Masood Abdul Hai (Pune) [Note: In the previous context the Writer is quoting examples of his attempt strengthen/expand the Shura].
After staying in Delhi on 2nd June, on the morning of 3rd June, I took a car with Aziz Salman Madrasi and accompanied by Aziz Moulvi Zaheer and Soudah Salma, and arrived safely in Saharanpur at 2 PM. During this trip to Lucknow and Allahabad, I completed a concise summary of the third volume of the biography of Hazrat Ji Thalith and handed it over to Maulana Wasiquddin Sahib Nadwi for its translation into Arabic.
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Page 492
The following is another entry (in the writer’s diary) with regards to the sub-Shura (of Nizamuddin Markaz):
On Saturday, 27th Shawwal 1425 Hijri (11th December 2004), a Mashwara of the Shura (of Nizamuddin Markaz) was held in the presence of all members (to discuss about strengthening/expanding the Shura of Nizamuddin). Maulana Saad was also invited to. In the Mashwara he expressed his anger, most of which was directed to me (the writer), repeatedly calling me a useless person. The participants of the meeting witnessed that during this entire Mashwara, I was called “the enemy” five times by the eloquent language of the spokesperson.
The members of the Shura, especially Mr. Al-Haj Rahmatullah Sahib (from Benaras) strongly refuted such behaviour. He said that he was the one that had been involved in the formation of the Shura, not Shahid (the writer). In anger, Maulana Saad replied that he withdraw his signatures to become part of the Shura. He then said, “I am the one doing the work, what would you know about the work?” and so on.
Members of the Shura, who had dedicated their lives, wealth, and time continuously and consistently for half a century, were distressed and affected by the situation and unanimously decided to dissolve the Mashwara at that time, after obtaining a certificate from Sahibzada Sahib, and informed both parties in writing.
As written above, in this last and final council, I was the one who received the most abuse. However, even after thirteen years, with all sincerity, empathy, and heartfelt concern, I still firmly believe that if this sub-Shura (of Nizamuddin Markaz) had been strengthened, setting aside ego, self-righteousness, and stubbornness, and had been given a chance to operate, many calamities and disasters would have naturally been avoided. The disgraces that followed would have never have occurred.
