The three sacred places are:

Makkah al-Mukarramah, Madinah al-Munawwarah, and Banglawali Masjid, Nizhamuddin….
(He did not mention Baitul Maqdis in third place, but instead mentioned Banglawi Masjid in India.)

Answer:

The Pahang State Mufti Department has no intention of interfering in the affairs of the Tablighi Jamaat. Maulana Saad Kandahlawi is one of the prominent figures of the Tablighi Jamaat. He is a very learned person. If the statement he issued is indeed as such, then it means he has erred in his words. This is because there are texts from the Quran and Hadith that recognise Baitul Maqdis as a sacred place, whereas Masjid Nizhamuddin has no such texts affirming it.

Allah SWT says, the meaning of which is:

“Glory be to He who carried His servant (Muhammad) by night from Masjid Al-Haram (in Makkah) to Masjid Al-Aqsa (Baitul Maqdis) (in Palestine), whose surroundings We have blessed, to show him of Our signs (of power and greatness). Verily, He is the All-Hearing, the All-Knowing.”

(Surah al-Isra’: 1)

There is also a Hadith which means:

“Undertake journeys to three destinations, namely Al-Masjid al-Haram, My Masjid (Masjid Al-Nabawi), and al-Masjid al-Aqsa.”

(Hadith narrated by Bukhari and Muslim)

Reference: Original Bahasa PDF Document

The post Mufti Pahang Malaysia Indirect Fatwa on Maulana Saad first appeared on Tablighi Jamaat.

NEW FATWA INQUIRY 4 SEP 2024

With respect, allow me to refer to the above matter, and your inquiry dated 6 September 2024 is related to this.

2. For your information, after examining the said statement, this Department is of the view that the claim that a person’s faith (iman) is higher than the faith of all the Prophets, Companions, and Angels is incorrect. This is because human beings are ordinary individuals who commit both good and evil, whereas the Prophets and Angels are maksum (infallible / sinless).
3. Therefore, as believing Muslims, such matters and thinking of this nature must be avoided so as not to lead to the corruption of one’s creed (aqeedah).

Your cooperation and concern in prioritising Islamic Law is greatly appreciated and is met with many thanks. That is all for now.

Yours faithfully,

(DATO’ SETIA PROF. ASSOCIATE DR. HAJI ANHAR BIN HAJI OPIR)
S.S.I.S., D.P.M.S
Dato’ Seri Utama Diraja Mufti of Selangor

Reference: Download original Bahasa PDF here

The post Mufti Selangor, Malaysia Maulana Saad Indirect Fatwa 2024 first appeared on Tablighi Jamaat.

Assalamualaikum. I urgently seek help regarding this issue. A split has occurred within the Tablighi Jamaat between the followers of Maulana Saad and the Aalami Shura. Some scholars in India have stated that certain statements and rulings issued by Maulana Saad contradict Islamic law. Do I need to leave the group of Maulana Saad and move to the Aalami Shura? JazakAllah.

ANSWER

Waalaikumussalam warahmatullahi wabarakatuh.

In principle, it is prohibited to follow anyone who violates Islamic law. If it is true that the senior leadership of the Tablighi Jamaat has issued rulings that contradict Islamic law, then those rulings or views are forbidden to be followed. Any decision to be made must be based on knowledge and thorough inquiry with those who have accurate information. If one is convinced that the Aalami Shura is the faction of the Tablighi Jamaat that remains on the correct path, and it is proven that Maulana Saad has issued rulings that contradict Islamic law, then moving to the Aalami Shura is the best choice.

However, such an issue must first be thoroughly investigated so that no party is wronged.

And Allah knows best. Thank you.

Year of Question: 2025

Reference: https://emusykil.muftiselangor.gov.my/index.php/b?id=6453

The post Mufti of Selangor, Malaysia on Maulana Saad 2025 first appeared on Tablighi Jamaat.

Here are the two audios:

Translation of Audio 1

“Wa alaikum assalam wa rahmatullahi wa barakatuh.

Your forwarded salaam, O Umair. This example is exactly like what happened with Imam Abu Hanifa (may Allah have mercy on him). How many books were written against him! Great Muhadditheen wrote books refuting him. Al-Radd ‘ala Nu’man ibn Thabit was written by Ibn Abi Shayba, and Imam Abu Hanifa was subjected to much jarh (criticism of credibility), to the extent that Daraqutni and others declared him weak. But all of this happened due to bias (ta’assub). That is why it has been written in the biography of Imam Abu Hanifa, and it is written for us too, that any jarh done against someone out of bias carries no weight.

Who today can be a greater scholar than Imam Bukhari, whether in Deoband or anywhere else? No one. Yet Imam Bukhari himself wrote about Imam Abu Hanifa with his own pen: “Sakatu ‘anhu wa ‘an ra’yihi wa ‘an hadithihi” meaning ‘they remained silent about him, about his opinion, and about his hadith.’ If this is not interpreted carefully, it is outright falsehood, because there is a very large number of Muslims in the world who follow him. How can Bukhari say that people have abandoned his opinion and his hadith?

So when jarh is done out of bias, if it were to be accepted, then even Imam Abu Hanifa would carry no weight, and all Hanafis should be boycotted. And indeed, these people say exactly that: ‘Boycott them, cut ties with them.’ This is a very great fitnah (trial) that is spreading.

And all these people who have emerged, they all became famous by eating the bread of Darul Uloom. If they had no connection to Darul Uloom, who would even know them? What is their credential in Bengal or anywhere else? What do they have in their hearts, their condition is known to us.

And the same situation we had with Imam Abu Hanifa, we have the same with Nizamuddin. Allah has chosen Nizamuddin. Allah does not make mistakes. He would not have chosen the wrong place for the work of da’wah and tabligh to become known throughout the entire world in this era. Insha’Allah, this is the reality. Nizamuddin will never be shut down. Efforts were made to shut it down, police were paid, complaints were made to governments and government officials, but alhamdulillah, it is still full. There are many times when there is no space, and jamaats are accommodated in nearby mosques.

So there is no need to lose heart. Those of you who are with Nizamuddin, unite strongly together and say: ‘We will stand firm against you, insha’Allah.’ A program has been decided and it will happen insha’Allah. Whether they come or not, it will happen. They sit there spreading this fitnah, and this same fitnah is being run in South Africa as well. There it started in the name of Jamiat, and now it has spread in the name of Tabligh too. Dividing Muslims is their mission, and they are carrying it out.

There is no need to lose heart because of this. Do your work with full confidence. Even if you are in the minority, the people of truth have always been in the minority. So there is nothing to be disheartened about. Keep your head high and say: ‘You accept Imam Bukhari’s words about Imam Abu Hanifa, why do you not follow them? Who is greater than Imam Bukhari, is there anyone in Deoband? Then you should leave the Hanafi madhab, because much has been written against Imam Abu Hanifa, that he is misguided, that he brings opinion and analogy against hadith, that he is distorting the religion,’ and so on.

So keep your head high. And if you wish, you can share all of this message of mine publicly.

Wassalamu alaikum.”

Translation of Audio 2

“Wa alaikum assalam wa rahmatullahi wa barakatuh.

There is a lot of fatwa-issuing going on. When the ijtima (gathering) was held in South Africa, full books were published. Even from our Darul Uloom Azaadville, a 97-page book was published. But many people came to the ijtima, people from more than 100 countries attended, so of course they will make noise. Our job is not to respond. We should stay quiet, do our own work, and not get caught up in giving responses.

We also have a message that I gave there in South Africa. I have come from the source at that time, and I have come to the Punjab area after a long time. Here, people are mostly with Nizamuddin. These matters will keep going, they have been going on before as well. But answers have also been given from Maulana Sahib’s side. There is one student of ours in Randfontein, Maulana Abdul Hafiz Eelolwi, he has a full book and he lives in Randfontein. He wrote responses to the objections raised against Maulana Sahib. There are two more books in which responses have been given.

So the responses to these things have already been given, but these people are not ready to listen or accept. So how will you convince them? Just do your own work and say: ‘This fatwa is not correct.’ That’s it. We do not accept this fatwa because the muftis themselves are divided. Some are with Maulana Sahib, some are against him. So we will listen to talks and see. Whatever is in accordance with the Quran and Hadith, we will act on it. And if something appears to us to be against the Quran and Hadith, we will not act on it and will leave it aside.

Just as we do not act on certain statements of Imam Abu Hanifa that appear to go against Hadith, yet we are still Hanafi. Similarly, we are with Nizamuddin, but if something appears to us to be against the Quran and Hadith, we will act on our own understanding, not on someone else’s. We are accountable for our own understanding.

Whatever anyone says, whether it is Maulana Sahib, Nizamuddin, or any scholar, if it appears to be against the Quran and Hadith, we will leave it, just as we leave certain opinions of Abu Hanifa. This is our principle.

There is no need to respond, because responding leads to enmity and opposition, and whatever you say, they will not accept it. So spending time on responses is wasteful and pointless. Just say: ‘Our answer is that we have no answer to give.’ You say whatever you want. We will listen to your talks, participate in the work of da’wah, and if something is against the Quran and Hadith as we understand it, we will not take it. Just as we leave many opinions, even following Imam Zafar’s opinion over Imam Abu Hanifa’s in some cases, and leaving the opinion of the Companions sometimes too, and yet they remain Companions.

That answer which I gave at the occasion of the ijtima in South Africa is sufficient. Someone had sent it to me, the imam there has it, he had sent it to me, I had listened to it, please publish it.

Wassalamu alaikum.”

Mufti Arshad Delhiwala’s Written Response

On 27th May 2026, Mufti Arshad wrote a response to these circulated Audio. Below is a translation of his response:

“If by acting on the opinion of the Sahibayn against Imam Abu Hanifa we still remain Hanafi, then what is the harm in remaining connected to Maulana Saad while abandoning some of his incorrect statements?” — Respected Maulana Fazlur Rahman Azami, South Africa

Written by: Mufti Arshad Dehlawi

The respected Maulana, using Maulana Saad as the subject of comparison and drawing an analogy with Imam Abu Hanifa, argued that just as acting against the Imam’s opinion does not remove one from the Hanafi school, similarly, even if we accept that Maulana Saad Sahib holds some incorrect thoughts and views, we will abandon those views while nonetheless remaining connected to Maulana Saad and Nizamuddin.

The respected Maulana has fallen into a grave misunderstanding. He has drawn an analogy between Maulana Saad Sahib’s statements that contravene the Shariah and his innovations on one hand, and those opinions of Imam Abu Hanifa (may Allah have mercy on him) upon which the Hanafi scholars do not issue fatwa, or in which they prefer the opinion of the Sahibayn or one of them, on the other. What a world of difference lies between the two.

The nature of the disagreement between the Sahibayn or Imam Zufar and Imam Abu Hanifa is entirely different, and the nature of the disagreement between the scholars of truth and Maulana Saad Sahib is entirely different. That a personality as learned and perceptive as yourself would draw such a resemblance and make an analogy of one upon the other can only cause astonishment.

The first premise I wish to place before you is that avoiding an innovator who has gone astray is something that is commanded by the Shariah, and you will agree with this yourself. And if that misguided innovator is also one who actively invites others to his innovation, then to the attribute of going astray is added that of leading others astray, and avoiding such a person demands even greater care according to the Shariah.

The second premise I wish to present is that whatever disagreement existed among the three Imams, it was in matters that possessed what is known as shar’i existence. Whereas the invented matters whose establishment Maulana Saad Sahib is pursuing, and on the basis of which the scholars are disagreeing with him, do not even possess shar’i existence.

To elaborate on this summary, I wish to present a short passage from Hazrat Maulana Khalil Ahmad Saharanpuri’s (may Allah illuminate his grave) work, Barahin Qati’ah. Read carefully. Hazrat writes:

“Now hear that shar’i existence, in the terminology of the principles of jurisprudence, refers to that which cannot be known without the Lawgiver informing and stating it, and in which the senses and reason have no role. Thus the existence of such a thing depends upon the directive of the Lawgiver, whether that directive be explicit or by indication and implication. So when a ruling of permissibility has come through any form of directive, that thing has entered into shar’i existence, even if its genus has not appeared in the external world. And know that all shar’i rulings are present through shar’i existence, because the ruling of permissibility or prohibition cannot be known without the directive of the Lawgiver. So whatever has received a comprehensive ruling of permissibility is present in the Shariah in all its particulars, and whatever has received a ruling of impermissibility, its absence is established in the Shariah and its existence is negated. The conclusion then is that whatever has a proof of permissibility from the first three generations, whether it existed externally during those generations or not, and whether or not its genus existed externally, all of that is Sunnah and was present through shar’i existence in those generations. And whatever has no proof of permissibility, whether it occurred during those generations or not, all of that is blameworthy innovation. And know further that its widespread prevalence during that era without censure is proof of its permissibility, while censure of it is proof of its impermissibility. On the same basis, censure of its genus is proof of the impermissibility of its genus, and acceptance of the genus is proof of its permissibility. And remember also that the establishment of any ruling comes only from the Quran and Hadith, and analogical reasoning merely reveals the ruling, it does not establish it. So whatever is established through analogy is in fact established through the Book and the Sunnah.” End of the Shaykh’s words.

As a conclusion then, we say that all those matters which were present through shar’i existence in the first three generations, it is correct to apply the label of religion to them. And when it is correct to apply the label of religion to them, then acting upon the opinion of any mujtahid among them constitutes acting upon religion, because the mujtahid’s opinion is based on a shar’i proof. So when even the abandoned opinion of Imam Abu Hanifa is based on a shar’i proof, even if it did not become the operative fatwa for some reason, and the opinion of the Sahibayn or Imam Zufar is also based on a shar’i proof, then the opinions of both parties, being based on shar’i proofs, are in their own right present through shar’i existence and are considered religion. Even though the Imam’s opinion may not have become the operative fatwa for some reason, it was present through shar’i existence by virtue of being based on a shar’i proof, and due to its shar’i existence, innovation does not become a necessary consequence. So since the Imam does not become a misguided and misleading innovator by virtue of holding those opinions which are not the operative fatwa among Hanafi scholars, there is no shar’i objection in remaining connected to him and in adopting the Hanafi school. This is in contrast to those matters in which the scholars of truth disagree with Maulana Saad Sahib, because those matters do not possess shar’i existence at all. And that which does not possess shar’i existence is not a matter of religion. Rather it is precisely to such things that the term innovation applies, and to this the hadith “whatever is not from it is rejected” points.

Accordingly, Maulana Saad Sahib’s ever-new derivations and corrupt ijtihads, through which he seeks to establish a specific arrangement of tabligh and administrative matters as the religion of the Prophet Muhammad, do not possess shar’i existence at all, because the proofs for them simply do not exist. And when these matters do not possess shar’i existence, they fall outside the bounds of religion and necessarily entail innovation. As a result, the analogy of the first case upon the second becomes invalid.

And with the establishment of innovation, when lying in relation to the hadith of the Messenger and blameworthy tafsir bil-ra’y before gatherings of hundreds of thousands became a daily routine, Maulana Saad Sahib came to be classified not only as an innovator but also as one who has gone astray and leads others astray. And we have written at the beginning of this piece that it is commanded by the Shariah to completely avoid a misguided and misleading innovator.

So now the ruling concerning both has become separately clear. After abandoning the Imam’s opinion, there is no harm in remaining connected to him. In fact, due to the obligatory nature of following a madhab for the sake of something beyond itself, it is necessary to do so, because every opinion of a mujtahid, being based on a shar’i proof, possesses shar’i existence and is thus classified as religion, so innovation is not established, and there is not even a shadow of going astray or leading others astray in the Imam. Whereas the situation of Maulana Saad Sahib is the complete opposite of this. Therefore, completely avoiding him is obligatory according to the Shariah.

The post Maulana Fazlur Rahman on Maulana Saad first appeared on Tablighi Jamaat.

He was later booked under serious charges, including culpable homicide not amounting to murder. This criminal case became the predicate for financial probes into Saad’s activities.

Source: timesofindia.indiatimes.com, opindia.com.

A Money Laundering Case was filed by India’s Top Financial Enforcement Directorate (ED)

On April 16, 2020, the Enforcement Directorate (ED) Investigators registered a money laundering case against Maulana Saad. (Note: In India, the ED is the top most specialized financial investigation agency under India’s Department of Revenue, Ministry of Finance).

A formal Enforcement Case Information Report (ECIR) was lodged under the Prevention of Money Laundering Act (PMLA), based on the Delhi Police FIR​.

Investigators began examining the finances and transactions of his circle. The investigators made it clear it would probe Saad’s personal finances, as well as donations he received from both domestic and foreign sources.​

Source: Times of India

An unusual large sum of money deposited on March 2020 was quickly dispersed within 2 days

As the investigation progressed, unusual financial transactions came to light. Officials discovered an unusual large sum of money was donated to the Markaz bank account in March 2020. However, within 24–48 hours of its receipt, the money was quickly transferred into more than a dozen different bank accounts via internet banking​.

This swift dispersion of funds triggered suspicion that the transactions were intended to avoid detection and embazzle the (possibly donation) money​.

Source: OpIndia

​A man named Javed was orchestrating large transfers into Markaz’s bank account

The Investigators alleged that one of Maulana Saad’s close associates, a man named Javed, was orchestrating these unusual frequent transfers – funneling large amounts in batches from various accounts into the Markaz’s main account.​

This raised red flags about possible money laundering. In fact, one report (citing the crime branch) went so far as to claim Saad had been receiving funds “in the tune of billions” of rupees from anti-national sources under the guise of donations​.

Source: OpIndia.com.

Delhi Police Froze 32 Bank Accounts after investigation

By May 2020, the financial probe led to a concrete action: The Delhi Police Crime Branch froze at least 32 bank accounts related to the case​.

These included accounts held in the name of Maulana Saad, his close associates, and other Markaz entities. Notably, the main account of the Markaz was at a Bank of India branch in Old Delhi’s Lal Kuan. This account was among those sealed​.

Investigators found all these accounts had recorded frequent transactions, and many had received significant foreign funds​

Source: India TV news

Investigators suspect that foreign donation money was embazzled

The crime branch unearthed bank deposits from Gulf countries amounting to “crores of rupees” (tens of millions of rupees) into the Markaz Bank Account.​

If these foreign funds were donation for the Markaz, why was the bulk of the money transfered to these 32 accounts? Investigators suspect that the overseas donation might have been embazzled or misused.

Source: India TV news, News Nation

Investigators found bank accounts were controlled by Maulana Saad’s family

An ABP News investigation disclosed that the connected bank accounts were managed by Maulana Saad’s own family members – specifically, his three sons and a nephew​. Saad’s family had direct access to the cash flows in these accounts​.

The investigation showed a substantial wealth had been accumulated by Maulana Saad.

Source: Maulana Saad’s sons, nephew managed bank accounts

Maulana Saad Net Worth

Following the financial investigations, some media reports have said that Maulana Saad himself admitted (to the enforcement agencies) that he has assets worth USD $270 Million Dollars (₹2000 Crore Indian Rupees).

Exclusive information has been obtained indicating that, according to Maulana Saad himself, he has amassed property worth more than ₹2,000 crore through his international network

News Nation, April 25, 2020

His three sons managed the foreign funding accounts, through which Maulana Saad has amassed this ₹2,000 crore ($270M USD) of assets.

India TV, April 18, 2020

These figures are however based on sensational journalism and have not been officially confirmed by enforcement agencies or courts.

Source: News Nation, India TV

Investigators found “layering of funds” to disguise the embazzlement

On May 2020, the ED Investigators and cooperating agencies have identified a network of 14 key people involved in the Markaz’s finances. Many of these individuals were based abroad and appeared to be funneling money into India for the Markaz​

The investigators found an attempt of “layering funds”. Money would enter one account and then quickly embazzled to another account within a day to disguise its origin​.

A senior officer explained that such hasty, circuitous transfers could be an effort to “isolate the money from the source and disguise the transfers,” effectively giving donation embazzlement a legitimate appearance​.

Source: OpIndia

Noor, Abdul Rahim and Abdul Aleem bufferred transactions to conceal Maulana Saad’s involvement

Investigators identified an individuals named “Noor” and “Abdul Rahim” who acted as a money laundering agent for the money embazzlement scheme. Noor wasn’t in direct contact with Maulana Saad but worked through another associate Abdul Alim, who handled Jamaat accounts and currency exchange. They serve as a front to conceal Maulana Saad’s direct involvement​.

Investigators also found a person named Rafatullah Shahid who was in contact with Maulana Saad’s sons/relatives and was involved in investing their wealth​.

Investigators traced money transactions to Mufti Rizvi, the Grand Mufti of Sri Lanka

The Enforcement Directorate (ED) Investigators traced substantial transactions linked to Mufti Rizvi of Sri Lanka, who was is currently the Grand Mufti of Sri Lanka.

A Canada-based associate Aslam (who runs multiple businesses in Canada) was flagged as a significant source of funds for Markaz activities in India​.

Another person, Wasim, a travel agent, was believed to facilitate visas and move cash for the Markaz. Investigators suspect many transactions between Wasim and Maulana Saad were done in cash to evade detection in the formal banking system​.

Source: OpIndia

Maulana Saad was found to invest some of his wealth overseas

There were indications that Maulana Saad has made some investments abroad to generate further revenue. An aide named Mursaleen was identified as handling various business ventures overseas for this purpose​.

A person called Haroon, a Russian passport-holder connected with Saad’s family, who along with two peopple named Inam and Mushtaq facilitated travel and financial links with people from Central Asia.​

Source: OpIndia

Maulana Saad has an extensive financial network

All these findings painted a picture of an extensive and complex financial network around Maulana Saad. Maulana Saad had accumulated vast wealth (embazzled) through Markaz activities. This wealth was being moved through intricate channels – including family-run accounts, foreign donors, and money laundering to obfuscate its trail.

In summary, enforcement agencies believed that substantial sums (domestic and international) were donated into Jamaat accounts but were rapidly redistributed to personal accounts via money laundering practices​

Investigators raid Maulana Saad’s luxury house

In April 2020, the investigators together with the police conducted multiple raids in locations like Delhi and Mumbai to gather evidence​.

During these raids, pictures of Maulana Saad’s luxury house surfaced and went all over the media

Maulana Saad was revealed to own a large farmhouse in the Shamli District of Delhi. The house is spread over the size of 15 football fields (15 acres, 24 bighas). According to the media, the farmhouse is equipped with plush interiors, CCTVs, electric fences, dogs, swimming pools, luxury cars, exotic animals, and exotic birds. The media also showed the electricity bills were being paid under his son’s name, Maulana Yusuf bin Saad.

Source: ED raids, House 1, House 2, House 3, House 4

For more info, see: Maulana Saad’s Luxury House

Till today (2025) the Criminal Proceedings against Maulana Saad have mysteriously stopped!

Despite:

• Multiple investigations were done on Maulana Saad
• A filed money laundering case by the Enforcement Directorate (ED)
• 956 people were charged by the Delhi Police,

Despite all the above, Maulana Saad has not been arrested, nor has a charge sheet been filed against him. As of 2025, no court proceedings have been initiated. The case is in a legal limbo. Many are raising questions why such a serious case has been stalled.

Source: Hindustan Times

No Charges Filed After Five Years: An Unusual Legal Delay!

Although the Delhi Police filed an FIR in March 2020 and later escalated charges to culpable homicide, no progress has been made in formally prosecuting Maulana Saad. Reports indicate that while statements were recorded and some properties were searched, investigators have not submitted a charge sheet or a closure report in court. This is highly irregular in a case of this magnitude.

Source: Hindustan Times

956 Charges were filed but not a single charge on Maulana Saad. He was not even named in any of the charge sheets!

From 2021-2022, the Delhi Police had filed dozens of charge sheets against a total 956 people who attended the Markaz.​ Ironically, Maulana Saad was not named in any of those charge sheets!

Multiple officers confirmed that no charges had been pressed against Saad to date, even as proceedings against others concluded​.

This is EXTREMELY unusual.

This is EXTREMELY unusual.

This is EXTREMELY unusual.

​Source: Hindustan Times

Delhi Police Offer No Explanation: A Highly Uncommon Silence

When questioned, the Delhi Police have avoided giving a direct answer as to why the case has not moved forward. An officer from the crime branch admitted that decisions regarding prosecution were “awaiting instructions from the top”. This indicate possible political or backdoor influence over the case. Such response is not typical for an investigation of this scale.

The decision to charge him or file a closure report will be taken by the top”

Delhi Police

Source: Hindustan Times

Travel Restrictions Were Never Imposed: A Strange Exception

Despite being under investigation for money laundering and financial fraud, Maulana Saad was never placed under a travel ban. While authorities initially seized the passports of his close associates, there was no formal restriction preventing him from leaving the country. Unlike other high-profile cases where accused individuals were placed on a watchlist or required to seek permission before international travel, Maulana Saad faced no such travel restrictions, allowing him to move freely. This is a highly unusual.

Court Rulings Allowed the Markaz to Reopen: A Rare Legal Reversal

In late 2022, the Delhi High Court ruled that the Nizamuddin Markaz premises, which had been sealed after the 2020 gathering, should be returned to Maulana Saad’s organization. The court found no legal reason to continue holding the premises under government control. This was a major win for Maulana Saad, as it restored his authority over the Markaz headquarters. Many questions were raised as to why the government allowed it.

Source: Economic Times, Knowledia

Supreme Court Rejected Calls for a CBI Probe: A Surprising Decision

In response to public outcry and petitions calling for an independent inquiry, the Supreme Court declined to transfer the case to the Central Bureau of Investigation (CBI). The government, through the Ministry of Home Affairs, assured the court that the case was “at an advanced stage,” despite no visible legal progress. This decision meant that the case remained in the hands of the Delhi Police, who have since taken no action. This outcome defies typical legal protocol.

Source: India Today

Was there a backdoor deal or Political Interference?

Observers and legal experts have speculated on the reasons behind the case’s stagnation. Some argue that investigators have failed to gather sufficient evidence to proceed with formal charges, while others suspect political interference may have shielded Maulana Saad from prosecution. The lack of transparency from authorities has fueled suspicions that backroom deals may have been struck to ensure the case quietly disappears.

Current Status: Maulana Saad is a Free Man Despite Serious Allegations

As of 2025, Maulana Saad remains a free man, with no ongoing trial or legal restrictions. His organization continues to operate as usual, and he has resumed his leadership role in their activities. While the case against him technically remains open, the absence of any legal proceedings suggests that the investigation has effectively been abandoned. This is a rare occurrence in such a high profile case.

Conclusion: An Investigation without an end, raising even more Questions

The combination of missing legal action, lack of transparency, and absence of official explanations raises many questions. Without further intervention from courts or investigative agencies, it appears that the case against Maulana Saad has been queitly stopped. The Delhi Police say they are “waiting for the Top”. This is extraordinary rare from a legal perspective for a case of this magnitude.

The post Maulana Saad Money Laundering Case first appeared on Tablighi Jamaat.

The audio clip:

Audio Translation (of Mufti Taqi Usmani’s private conversation):

Assalamu Alaikum wa Rahmatullahi wa Barakatuhu.

Apologies, but I am not willing to discuss this topic with you. Alhamdulillah, I am accountable to Allah Almighty for whatever I have said, and I will answer before Him, not before you.

Maulana (Saad) Sahib has made Ruju, and he also openly clarified his stance. This should not be ignored. Now, if you continue this discussion further, I kindly request to be excused from it. Please do not extend this debate any further, and for Allah’s sake, bring this matter to an end.

Due to Mufti Taqi Usmani’s private conversation, Saad fanatics claim that all 60+ Fatwas are no longer valid

With this one sentence from Mufti Taqi’s private conversation, Maulana Saad fanatics were quick to claim that Maulana Saad is no longer upon error and all 60+ Fatwas are no longer valid.

This assumption is unfair since this was a private conversation and the context was unknown.

The context of Mufti Taqi’s private conversation

On 24 Feb 2025, Mufti Isa Zahid Qasmi clarified the context of Mufti Taqi Usmani’s private conversation. The conversation actually took place between a person (Yusuf Vapi) who kept on calling and messaging Mufti Taqi Usmani’s private number. According to Mufti Isa, the person was arguing that he has not truly repented or expressed public remorse

In frustation, Mufti Taqi replied to him with the above.

According to Mufti Isa Zahid Qasmi, Mufti Taqi’s statement was meant not escalate disagreements. Disputes should be resolved as soon as possible.

Mufti Taqi Usmani was referring to Maulana Saad’s Ruju that was not accepted by Deoband

According to Mufti Isa, Mufti Taqi Usmani was referring to the Ruju which Maulana Saad made publicly in Nizamuddin and Kakrail including his written statements.

Darul Uloom Deoband has acknowledged these Ruju attempt but have not accepted them as his Idelogies continue to deviate. Darul Uloom Deoband’s official statement dated 31st January 2018 clarifies their stance:

“Regarding Maulana Saad’s Ruju, it can be considered satisfactory to a certain extent. However, the core ideological concerns about his interpretations remain unresolved. Even after multiple retractions, Maulana Saad has continued to make statements that demonstrate the same flawed reasoning and misapplication of religious texts.”

Source: https://www.youtube.com/watch?v=iGEjjm9CCxQ

Mufti Taqi Usmani has criticised Maulana Saad back in 2024

It is to note in 2024, Mufti Taqi Usmani has wrote an open letter criticizing Maulana Saad. According to Mufti Isa, scholars will only do so when a situation has escalated significantly.

In the letter, he acknowledged the positive work of the Tablighi Jamaat but also warned against excessive exaggeration and misinterpretation of religious texts. He expressed concerns that such an approach could lead to a sectarian division within the Muslim community.

See: Mufti Taqi’s open letter criticizing Maulana Saad

Yusuf Vapi’s wanted more clarity from Mufti Taqi

Mufti Taqi’s earlier conversation was with a person by the name of Yusuf Vapi. Yusuf Vapi has sent the following open letter to Mufti Taqi Usmani:

Assalamualaykum,

Respected Hazrat Aqdas Sheikh-ul-Islam Mufti Muhammad Taqi Usmani Sahib (May your blessings remain elevated).

In your audio, where you stated that we should not forget that Saad Kandhlawi had publicly repented and retracted his statements—are you referring to the retraction that Darul Uloom Deoband had rejected and demanded a public declaration for?

If so, then you should have clarified that it was not accepted, and after that, Saad committed countless further errors and distortions!

And if you are referring to some other public retraction, then please, by all means, provide the year, month, date, day, time, and location as proof.

“Say, bring forth your proof if you are truthful.” (Qur’an 2:111)

Remember,
Your statement will also not hold any weight without evidence.

This is because even Saad himself has publicly claimed that he received a “clean chit” from you during a gathering in South Africa. Now, the followers of Saad (Saadis) are using your name to justify all his misguided statements.

Despite Darul Uloom Deoband’s clear and firm fatwa, statements from senior figures like yourself are causing confusion within the Ummah!!!

Sincerely,
Muhammad Yusuf, Vapi

Summary

• Mufti Taqi’s statement (about Maulana Saad’s Ruju) was a private conversation (not a public stance).
• Mufti Taqi was answering in frustration to a caller who kept on calling and messaging his private number.
• The private conversation was clipped and taken out of context.
• It is incorrect to claim that one (famous) person’s private sentence makes all 60+ Fatwas against Maulana Saad invalid.

The post Mufti Taqi Usmani on Maulana Saad Ruju first appeared on Tablighi Jamaat.

There, he met Maulana Syed Arshad Madani and Maulana Syed Salman Mansoorpuri. Due to Mufti Abul Qasim Nomani’s health, he was unable to meet him

Maulana Saad followers claims that Deoband Fatwa is no longer valid

The followers of Maulana Saad were quick to claim that since Darul Uloom Deoband allowed him to visit Deoband, this means the Deoband is no longer against Maulana Saad and the Deoband Fatwas are no longer valid.

Maulana Saad’s followers also claim the Maulana Saad’s visit to the Darul Ifta was to make Rujoo.

Mufti Abul Qasim Nomani clarifies the misconception

A few day later, Mufti Abul Qasim Nomain clarified the mis-information spread when a questioner asked him

Darul Uloom’s stance remains firm and unchanged, completely intact. In fact, his (Maulana Saad’s) recent statements are even worse than before. They are challenging the Ulema, saying that people should abandon fatwas and instead follow their hearts. These are the kinds of statements they are making. He has not made Ruju from anything.

his recent statements are even worse than before!

Mufti Abul Qasim Nomani 2025

For more information, see: Mufti Abul Qasim Nomani 2025: Maulana Saad’s statements are worse than before

Mufti Mahemud Hasan clarifies the Darul Ifta visit

Mufti Mahemud Hasan who is a Mufti at the Darul Ifta of Darul Uloom Deoband also clarified the misinformation spread following Maulana Saad visit to the Darul Ifta. The fanatic followers of Maulana Saad claims that the purpose of his visit to the Darul Ifta specifically was to make Ruju

Audio Translation

Questioner:

Assalamualaykum. How are you? I am Junaid speaking from Vaniyambadi, Tamil Nadu. I am calling from Vaniyambadi. Maulana Saad Sahib arrived at Darul Ifta today. There were rumors spreading that after meeting at Darul Ifta, he had made Ruju on his views. That is why I wanted clarification. Is this true or false, Maulana?

Mufti Mahemud Hasan:

He came to Darul Ifta just for a meeting. We did not discuss this matter at all.

Questioner:

Ok, so he came to Darul Ifta only for a visit.

Mufti Taqi Usmani on Maulana Saad Ruju

Following this visit, an audio clip was spread on social media which appeared to be a private conversation between Mufti Taqi Usmani and a person (Yusuf Vapi).

The conversation was taken out of context claiming that Mufti Taqi Usmani has accepted Maulana Saad’s Ruju.

For more infomation, see: Mufti Taqi Usmani on Maulana Saad Ruju

The post Maulana Saad Deoband Visit 2025 first appeared on Tablighi Jamaat.

Summary

• Mufti Taqi expresses the need to maintain true to the purpose (i.e. Da’wa) and not make it a rivalry between organizations (‘us’ vs ‘them’).
• Mufti Taqi condemns the violence in Bangladesh
• Mufti Taqi Usmani stresses that we should let the movement split (agree to split) but maintain true to the purpose of Da’wa

Note: In Tanzania, both groups share the same Markaz and they work together. In most places, this is difficult as there will be internal factions (A strong country level leadership is required for this).

Despite his criticism on Maulana Saad, Mufti Taqi avoided mentioning this as the speech was also given in front of Saad’s followers.

Translation

According to what is being said, the work of religion does not happen by first making grand plans, preparing blueprints, getting budgets approved, or preparing feasibility reports. The work of religion starts with one person, and this was proven by the Prophet Muhammad (peace be upon him) himself through his blessed life. When he came to this world, he was alone – no companions, no helpers, no organization, no plans, no budget, no building. And Allah gave him such a great responsibility in the cave of Hira. “Read in the name of your Lord.” What does this mean? That your task is to read and convey the message of truth to the world.

Through what means will you convey it? Will you build a school? Will you establish a center? Will you create an institution? Will you form an organization? Will you establish a society with a president, secretary, administrator and treasurer? No, there is only one means – what will you do? “Read in the name of your Lord.” Read in the name of your Lord means this work we have entrusted to you – read it to the world. Now read what? When this is said in Arabic, when the verb comes without an object, it means read everything – read about belief, read about worship, read about ethics, read about society, read about how to live in this world – read and convey all of this to the whole world and call people toward this message you have read.

When this verse was revealed to the Prophet (peace be upon him), he first said “I cannot read, I am unlettered. I have never learned to read or write in my life. So how are you telling me to read?” The Prophet (peace be upon him) could have received a worldly answer – if you cannot read, first learn to read, enroll in a school, learn reading, then read. But the angel whom Allah sent did not say this. Instead, he pressed the Prophet’s blessed chest against his own and said “Read.” This meant you don’t need to go to any school, any institution, any center to learn. Knowledge will be directly placed in your blessed heart that cannot be obtained in schools. He pressed again, and again the Prophet said “I cannot read.” He pressed a third time, and after the third pressing, all knowledge from Allah was bestowed upon his blessed heart.

Then the verses came: “Read in the name of your Lord who created, created man from a clot. Read, and your Lord is most generous, who taught by the pen, taught man what he did not know.” It was explained that in this world, Allah has made the pen a means of acquiring knowledge – people write with pens, then readers read it, teachers teach it, and that’s how knowledge is acquired. But “He taught man what he did not know” – there is one knowledge that Allah directly bestows upon humans. We sent an angel to press your blessed chest and fill it with all the knowledge of the first and last, when the great responsibility of prophethood was placed upon the Prophet (peace be upon him).

This is how Allah initiates religious work. Plans aren’t made first, organizations aren’t formed first, budgets aren’t approved first, systems aren’t created first. Rather, Allah instills it in one of His servants that “you do this work,” and they begin doing it. As a result, Allah Himself brings people to them. “I set out alone toward my destination, but people joined along the way and a caravan formed.”

Today you see, praise be to Allah, the blessing of dawah (invitation to faith) has spread to remote corners of the world. Allah has shown me much of the world. I’ve seen six continents of the world and been to far-off places. This is my first time in Tanzania, but I’ve seen the rest of the world. Wherever I’ve gone, I’ve seen the direct or indirect influence of Darul Uloom Deoband. Once I was in Indonesia, people took me to a mountaintop far from any settlement. When the time for Maghrib prayer came, I asked my companion if there was a mosque to pray in. We went to a mosque and prayed. After prayer, I met the imam. When asked, he said “I graduated from Darul Uloom Deoband.” Even in that small mountain settlement, the lamp of faith was lit.

How did this happen? It didn’t happen because Maulana Muhammad Qasim Nanautvi and Maulana Rashid Ahmad Gangohi first made a blueprint, created a plan, and specified who would be president, who would be secretary. Rather, there were just two people – a teacher and a student. The teacher Maulana Muhammad Qasim Nanautvi and student Maulana Muhammad – both sat under a pomegranate tree. The teacher began teaching, and from there it began. No plan, no system, no organization, no structure – it just started there. But “people joined along the way and a caravan formed.” This is how Darul Uloom Deoband came into being.

Later, this institution developed its administration, its system, its committees, its supervisors, deputy supervisors, treasurer – everything was established. But what was the real purpose? The purpose was just “Read.” The purpose was only to read. All these other things were secondary. The organization wasn’t the purpose, the group wasn’t the purpose, the president and secretary weren’t the purpose, the administrator wasn’t the purpose. What was the purpose? Knowledge. The work of Darul Uloom should be for this. Later, something unfortunate happened – instead of knowledge being the purpose, there were disputes in the organization. The disputes weren’t about knowledge, but about organization. What was the result? The organization split into two – one Darul Uloom Deoband and one Darul Uloom Waqf. But “Read” is happening there and “Read” is happening here too. Teaching is happening there and here too. Both works continue. There’s no need for dispute. A mistake happened in the beginning, the dispute shouldn’t have happened. But what was the purpose? Was it to have an organization? To have an administrator? To have a president? No, the purpose was knowledge, it was “Read.” That “Read” is happening there and that “Read” is happening here too. The purpose is being achieved.

Allah created a fire in his heart – Maulana Ilyas, may Allah’s mercy be upon him – Allah created such a fire in his heart that “I must bring Muslims toward religion.” He was alone at that time, wasn’t he? He was alone. He hadn’t made any prior plans, hadn’t formed any committee, hadn’t prepared any report, hadn’t created any budget. One person, Muhammad Ilyas, may Allah’s mercy be upon him, whose heart was filled with the fire of religion, the fire for the welfare of the Muslim ummah – he started work in Mewat. Without forming any organization, he took people along. “I set out alone, but people joined along the way and a caravan formed.”

Allah is the Most High. The real purpose was da’wah (invitation), wasn’t it? The real purpose was self-reformation, the real purpose was to move toward religion and to invite others to religion. He stood up with this purpose without first forming any committee, without first creating an assembly, without first establishing consultation, without first appointing a leader. Nothing – just started the work. Because there was sincerity in the work, there was devotion to Allah, there was no purpose other than Allah. Fame wasn’t the purpose, recognition wasn’t the purpose. It wasn’t about making my name known throughout the world, having the whole world sing my praises. That wasn’t it. What was it? It was to be able to answer before Allah that “Allah, I did what was within my capacity to save Your religion.” Wasn’t this the purpose? Or was it something else? Was any organization the purpose? Any society, any president, any secretary, any budget? Nothing. But gradually, a leader is appointed, then secretaries are established, a committee is formed. But these aren’t the purpose – organization isn’t the purpose.

As I told you, the companions were gathered, but no organization was established. Darul Uloom Deoband began with a teacher and student – no organization was formed, but great work continued. So what is the real purpose? Now when this happens, where does corruption begin? The problem arises when the organization becomes the purpose. The purpose was Allah’s work, Allah’s religion, Allah’s pleasure with sincerity. That was the purpose. Later, the organization became the purpose – whoever is in my organization is mine, whoever is outside my organization is not mine. This disease develops, and sadly, this disease has caused Muslims to fight Muslims. Fighting reached the level of killing.

What happened in Bangladesh – who can bear it? Who can bear it? If Maulana Muhammad Ilyas, may Allah’s mercy be upon him, were alive today, what tears would flow from his eyes over what happened? He had no desire for leadership, no desire for presidency, no desire for any organization. He came with a mission. If organizations split – let them split. We tried our best to prevent the split, but unfortunately, it couldn’t be prevented. It happened.

So tell me, is the organization the purpose, or is the work the purpose? Tell me one thing – is the work the purpose, or is being associated with a particular organization the purpose? The work is the purpose. If work is the purpose, then for God’s sake, end this division. Whoever takes Allah’s name, whoever invites toward Allah’s religion – welcome them, consider them your own, deal with them with love, don’t maintain enmity with them.

The command is to “Read,” isn’t it? Someone reads Fazail-e-Amal, let them read. Someone reads Muntakhab Ahadith, let them read. That’s also “Read,” this is also “Read.” So if there’s a slight difference in method, accept it, but division among Muslims is something that the Prophet (peace be upon him) never accepted in his life.

If someone wants to learn religion from me, should I want that they only learn from me and not go to others? If I want that Brother Arif – a few people come to him to learn religion – and I want that they should only learn from me and come to me, tell me, will this be sincerity or will it be showing off? If someone is coming to learn religion and is learning through one organization, why should there be enmity with them? If you have a means, they are also doing your work. They’re doing it, and they’re also doing your work.

About the companions, may Allah be pleased with them, the elders say that when we would go to many companions to ask questions, they would say, “Brother, so-and-so has more knowledge, go ask them.” When we went there, they would say someone else has more knowledge, go ask them. After going around in circles, we would return to the first person and say, “Everyone is saying to ask you.” Only then would they answer the question. They wanted the virtue of explaining religion to go to their brother. The reward they wanted went to them. Today’s world has become about taking credit – whose followers are these, whose disciples are these, who should get credit for giving a great speech.

I swear, if Maulana Muhammad Ilyas, may Allah have mercy on him, had even thought about gaining fame in the world, that he would be known for carrying the banner of religious invitation, he would never have started the work of da’wah. In his heart was only sincerity, only devotion to Allah, only the work that some benefit should reach Allah’s religion. Today we have reached a point where whoever comes to our preferred organization is ours, whoever goes to another organization is not ours – they are our enemy, our opponent. If needed, I’ll fight with them, even physically fight, even kill them – God forbid! When it reaches this point, understand that Satan has made his way. When it reaches the point where Muslim is ready for violence against Muslim, understand that Satan has made his way among them.

Those companions, may Allah be pleased with them, about whom our beloved Prophet predicted that despite fighting among themselves, remained companions. Why? Because their intentions remained pure. But in our time, Muslim killing Muslim, one person throwing stones at another, raising weapons, firing bullets, pushing, killing – this can only be Satan’s work, no one else’s.

Brothers, I’ve taken a lot of your time, but the essential point is this: Hold firmly to “Read.” Hold firmly to “Read.” Read religion, teach religion, keep reading religion, bring people closer to religion. Whoever else is bringing people closer to religion, consider them your brother, don’t consider them your opponent, don’t consider them your rival. Live life with love and affection with everyone. All these blessings are from Maulana Muhammad Ilyas, may Allah’s peace and blessings be upon him. Therefore, for God’s sake, don’t destroy these blessings through mutual enmities, hostilities, fights, and quarrels. What is essential is essential – whoever is doing religious work, in whatever way, welcome them. May Allah, Glory be to Him and the Most High, guide us all.

The post Mufti Taqi Usmani Speech on Tablighi Jamaat Split first appeared on Tablighi Jamaat.

Date: February 16, 2019

The saying “Those who have no leader, Satan is their leader” is not found in any hadith, not even as a disconnected narration.
These are people’s self-made statements and their own invented words.

Yes! In Islam, collectiveness has great importance. That’s why even in temporary situations like travel, collectiveness is so preferred that a lone traveler is called a devil.

That’s why following an administrative and governmental administrator (leader, ruler) has great importance in hadith.

If travelers don’t follow their travel leader and the public doesn’t follow their state leader, collective matters will fall into disorder and then Satan will interfere and begin causing evil and corruption.

A hadith with this meaning is narrated from Abdullah bin Amr:
“One rider is a devil, two riders are two devils, and three are a traveling group.”
(Sunan Abu Dawood – Number: 2607)
Also reported by Tirmidhi (1674), Nasai in Al-Sunan Al-Kubra (8798), and Ahmad (6748)

During travel, in collective matters and especially in state affairs, having one person as administrator and authority allows all collective work to be accomplished well without chaos.

From an administrative perspective, even traveling tabligh groups would do well to select an experienced, patient, follower of sunnah, and religiously knowledgeable leader in light of the mentioned principle.

However, there is no specific hadith text regarding this administrator.

Claiming the mentioned Arabic saying is a prophetic hadith in these exact words is attributing a false statement to the Prophet (peace be upon him), which is forbidden and deserving of hell.

Similarly, it is not correct to expand the necessity of a leader in travel and Islamic governmental matters and apply it to general situations.

And Allah knows best.

Is this saying from Hazrat Maulana Abdul Qadir Jilani (may Allah have mercy on him) that “whoever has no spiritual guide, their guide is Satan”?

This saying is quoted by Abu Hamid Ghazali in Ihya.
It is not a saying of Sheikh Abdul Qadir.

This saying is also quoted in Awarif al-Ma’arif from various Sufis.

“The seeker necessarily needs a sheikh and teacher to follow who will guide him to the right path, for the path of religion is obscure while Satan’s paths are many and apparent. Whoever has no sheikh to guide him will inevitably be led by Satan to his paths. Whoever traverses deadly wilderness paths without a guide has endangered himself and destroyed himself. The one who relies solely on himself is like a tree that grows by itself – it soon dries up, and even if it survives and grows leaves for a time, it won’t bear fruit. So the seeker’s protection is his sheikh, let him hold fast to him.”

[“Al-Ihya” Vol.3/p.65]
Abu Hamid Al-Ghazali

The essence of this saying is only that since humans are constantly under Satan’s whispers, one should establish a spiritual connection with a sheikh who follows sunnah for self-reformation.

Under the supervision and training of a perfect sheikh, one will be reformed. If no reformative connection is established with a sheikh, then Satan will get free rein to mislead and deviate them, because Satan flows in humans’ blood vessels.

The saying does not refer to mere formal pledge or spiritual guidance without heart connection.

The Sufi saying also doesn’t mean that protecting faith depends on pledging to a sheikh.

Because this belief contradicts religious texts.

Yes, for self-reformation, avoiding sins and following religion, one should connect with a pious person who follows sunnah.

(Mufti) Shakeel Mansoor Al-Qasimi

The post There is no hadith: When no Ameer, Satan is Ameer first appeared on Tablighi Jamaat.

Maulana Arshad Madani was ambushed with this question which he could not answer in full during a Khatam Bukhari Ceremony in November 2024.

The Audio was clipped and circulated throughout the Internet claiming that Maulana Saad’s Rujoo was accepted.

Maulana Arshad Madani clears up the misconception

Maulana Arshad Madani has cleared up the misconception and said:

“My point was to say that Maulana Saad should not be called a Kafir. This is a very dangerous thing to say, Maulana Saad had done rujoo, yes. It reached us but we then heard him continue to make problematic statements. He should control his language.”

Full Audio:

Translation

Ml Arshad Madani: Assalamualaykum. how are you? Who’s speaking here?

Abdul Majeed: I am Abdul Majeed speaking. Please tell me sir, I heard your audio where you said that regarding Maulana (Saad) Sahib has made Rujoo and the matter has been resolved. Sir, can you vonfirm when and in front of whom did Maulana (Saad) Sahib made Rujoo on?

Ml Arshad Madani: He did retract. This isn’t a court where I’m giving a judgement. I was in Darul Uloom Deoband and news of his Rujoo had come.

Abdul Majeed: So he did made Rujoo, right sir?

Ml Arshad Madani: Yes, yes, he had made Rujoo.

Abdul Majeed: Yes, so was the Rujoo accepted right sir?

Ml Arshad Madani: (Unfortunately, it was found out that ) later, his controverisal talks kept coming. The Rujoo was about to be accepted (at first), but those controversial talks of his kept on coming. He needs to have control over his tongue. This is an important matter. Whatever I had said was based on the context that people me call him a Kafir. I am here to say, and this is true everywhere, that he is not a Kafir. Those people who are saying he is a Kafir should be rejected. Assalamualaykum

Abdul Majeed: Waalaykumsalam. Thank you.

Mufti Abul Qasim Nomani re-affirms Deoband Fatwas on Maulana Saad

Following the saga, Mufti Abul Qasim Nomani reaffirmed that Darul Uloom Deoband’s fatwa against Maulana Saad still stands:

Full Audio:

Translation

Questioner: Assalamualaykum. Sir, I am Maroof speaking from Bangladesh. I hope you are well. Yesterday, when one of our elders from Darul Uloom Deoband visited us, during Khatam Bukhari, he spoke about Maulana Saad Kandhlavi’s mistakes, saying “The matter came before us, Darul Uloom gave a fatwa, he retracted from his mistake, and the matter is finished. Both are on the right path – the Shura and Maulana Saad.” He made similar statements, whose clip I’ve sent to you via WhatsApp. Now our scholars and responsible people are concerned about this statement because his recent statements appear to contain even more mistakes than before, and he maintains his previous errors. We think it’s appropriate to turn to you to and ask if his Fatwa with Darul Uloom Deoband is really finished, if he is on the right path, and if Darul Uloom is satisfied with his statements and Rujoo. Please provide guidance on this matter, as it would give us peace of mind. May Allah maintain your shadow over this blessed ummah. Assalamualaykum.

Mufti Abul Qasim Nomani: Waalaykumsalam. Brother Maulana Maroof, I’ve heard about the entire matter. Since yesterday, I’ve been receiving information that Hazrat Maulana Arshad Sahib (may his blessings continue) gave that statement there which you mentioned in your query. Hearing this caused us great concern because Maulana (Saad) Sahib neither came to Darul Uloom nor met with any of us. Personally, Maulana Arshad Sahib came there, ate dinner, and what conversations happened there, we haven’t heard. (In reality) Maulana Saad hasn’t come to Darul Uloom, hasn’t made Rujoo before us, and hasn’t announced any Rujoo from his previous statements. Regarding his statements, to my personal knowledge, his statements is still continuing in the same (controversial) manner. Just last week of January, a collection of his statements published under “Irshadat-e-Akabir” which is here before me, contains the same deviant matters he used to say before. Therefore, whatever Maulana Arshad Sahib (may his blessings continue) has said might be his personal opinion. Neither has Darul Uloom Deoband’s position changed, nor has any announcement been made from it’s side. You may share this clarification with others. Assalamualaykum

Maulana Arshad Madani’s November 2024 Bangladesh Trip

The following is a Youtube Video of his trip to Bangladesh

The post Maulana Arshad Madani on Maulana Saad’s Rujoo first appeared on Tablighi Jamaat.