See the 1995 Agreement Violation

You mentioned that Maulana Saad was never appointed, but historical context gives more clarity:

If Ameer and Faisal both serve the same role then Maulana Saad was appointed as Faisal along with Maualana Zubair and Maualana Izharul Hasan. So the mashewra was done with all the elders.

After Hazratji’s Inam’s passing, the Shura itself was dissolved and transitioned into a three-Faisal leadership. This included Maulana Saad, Maulana Zubair, and Maulana Izharul Hasan. All three functioned jointly — not self-appointed.

📌 Even after Hazratji’s demise, Maulana Saad continued to work with this collective setup for years, showing commitment to consultation and humility.

When the other two Faisals passed away, Maulana Saad was left as the only remaining Faisal — and in that situation, like Maulana Ilyas (RA) and Maulana Yusuf (RA) before him, he carried forward the work. That is not a “family dictatorship,” but a continuation of the structure already entrusted to him by Hazratji’s Aalami Shura.

🛑 Political and international realities (like India-Pakistan tensions) made it impossible to sustain the same form of a centralized Aalami Shura. But that doesn’t mean consultation was abandoned.

Instead, a practical Shura system was formed:

National Shuras and Ameers in every country

Global consultation held yearly in Tongi (Bangladesh) and every two years in Medina

These events are attended by all country Ameers and their Shura members

Maulana Saad remains as India’s Ameer and the global point of connection — just like Nizamuddin has always been the markaz

So, this is not a rejection of the Shura model, but an adaptive continuation of the work — keeping unity and global connection alive, while recognizing the political limitations.

Instead of comparing structures, we should look at intent, effort for unity, and continuity of da’wah in its original form.

Waalaikumsalam,

The Shura has an Ameer or Faisala which is appointed. This is the same case as every Jamaat, Masjid Commitee, Darul Ulooms and many other Islamic Organizations Worldwide.

They all have Shura that appoints the Ameer. Maulana Saad was never appointed.

Also a Shura which appoints the Ameer is far closer to the Sunnah than a self appointed family dictatorship.

May Allah accept your sincerity, sacrifices, and efforts over decades in the path of Deen, and may He reward you for your deep concern for the Ummah. Your letter dated 28th August 2016 reflects a heartfelt cry to preserve the purity and unity of this noble effort.

While I deeply respect your experiences and observations, I would like to humbly bring to your attention a fundamental Islamic principle: that a Shura (consultative body) without an Ameer (leader) is not sanctioned by Shariah and is, in fact, un-Islamic.

1. Clear Sunnah of Leadership in Every Collective Effort
The Prophet ﷺ said:

“When three people set out on a journey, they should appoint one of them as a leader.”
(Abu Dawood: 2608, with sound chain)

If the Prophet ﷺ emphasized appointing an Ameer even for a short journey of three people, then how can an international, life-long, Ummah-wide effort of Da’wah be imagined without a single, accepted Ameer?

2. The Era of Khilafah and Continuity of Leadership
From the time of Abu Bakr As-Siddiq (RA) until the righteous Khulafa and Islamic empires thereafter, Shura always functioned under the supervision of an Ameer. The Shura provides counsel, but the final decision and responsibility lie with the Ameer. This is seen in the actions of Abu Bakr (RA), Umar (RA), and others — all had councils but the ameer had decisive authority.

Allah commands in the Qur’an:

“And consult them in affairs. Then when you have taken a decision, put your trust in Allah…”
(Surah Aal-e-Imran, 3:159)

This verse was revealed regarding the Prophet ﷺ, who had Shura but made the final decision himself. He ﷺ was the Ameer.

3. The Role of Shura is Advisory, Not Executive
In Islam, Shura does not function independently. It cannot lead by itself, nor can it implement without authority. The concept of a leaderless Shura is not supported in Quran, Hadith, or the Seerah of the Sahaba.

As Imam Ibn Taymiyyah (RA) wrote:

“Leadership is one of the greatest obligations of the religion. There is no establishment of religion without leadership.”
(Majmoo’ al-Fataawa, 28/390)

4. The Danger of Leaderless Councils
Without a recognized Ameer:

Decision-making becomes ambiguous and delayed.

Differences turn into division due to lack of arbitration.

Accountability disappears.

The door opens for endless debates and factions, as is currently seen.

This is precisely why the elders — including Hazrat Maulana Ilyas (RA) — always emphasized the importance of Imarah (leadership), even if they personally did not seek power.

In fact, Hazrat Maulana Ilyas (RA) stated clearly (as quoted by you):

“In the future, this effort will function under the supervision of a Shura.”

This statement does not negate the need for an Ameer. Rather, it indicates that the Ameer should operate in consultation with the Shura, not in isolation. If he wanted to adopt shura then why did he make Maulana Yusuf an Ameer after him?

5. Historical Precedent in the Effort of Da’wah
Maulana Yusuf (RA) and Maulana Inamul Hasan (RA) were both recognized Ameers, even if humble and consultative. They were not merely part of a collective Shura. Without accepting a central leadership under them, the work would have never remained united for so long.

Today’s confusion and divisions is because of absence of a universally accepted Ameer, not the presence of one.

Conclusion
The idea of a Shura without Ameer is not only foreign to Islamic governance, but also dangerously impractical. It goes against the Seerah, the Khulafa Rashideen, the teachings of the Fuqaha, and even the foundational principles of Tabligh Jamaat itself.

Ameer does not mean dictatorship; rather, it is a Shariah-mandated role to maintain unity, provide direction, and take responsibility. True collectiveness (Ijtima’iyyat) cannot exist without central leadership.

We respectfully urge all elders and brothers to return to the Sunnah model of Shura under a recognized Ameer, so that this beautiful work may continue to unite hearts and guide lives for generations to come.

The elders that left Nizamuddin Markaz and thought they would be able to unite the ummah and provide benefit ended up dividing the ummah in each masjid and locality.

May Allah unite us all upon Haqq, grant us sincerity, and protect this work from deviation and division.

Wassalamu Alaikum wa Rahmatullahi wa Barakatuhu,