The following letter was issued by Maulana Yaqub following the issues surrounding Maulana Saad and Nizamuddin.
Maulana Yaqub, a very elderly person, was the teacher of both Maulana Saad and Maulana Saad’s father Maulana Harun. Maulana Yaqub has given 50 years of his life for the work of Da’wa and was a full-time Muqeem at Nizamuddin Markaz.
Maulana Yaqub passed away in 2019.
28th August 2016
From Maulana Yaqub
To the brothers engaged in the effort of deen, In Nizamuddin, I have spent more than 15 years with Maulana Yusuf R.A and almost 30 years after that with Maulana Inamul Hasan R.A. In this long duration of 50 years, Allah has blessed me with the Mubarak company of these two elders and I got numerous opportunities to spend time with them during various khurooj and regular stays of Nizamuddin. Allah s.w.t has given me the opportunity to engage in this auspicious effort of deen under the guidance and supervision of these two elders.
Based on this continued involvement, I can state with utmost conviction that this effort has been de-tracked from the path on which those elders have established the effort of deen. Although these two elders of ours were the unanimously accepted ameers, they never claimed for the Imarah (leadership), and they never talked in an authoritative way. They never imposed their personal self-proclaimed view. They always abided by the Mashwara.
Today, the situation is completely upside down. There is an assertion of self-claimed Imarah and whosoever does not accept it, is being forced to accept it through various tactics. As a result, there is such chaos in Nizamuddin that it has led to verbal arguments, curses, and even situations of brutal manhandling.
Nizamuddin, which was a place for the Fikr of the ummah, a place for the self-rectification and preparation of the hereafter, from where everyone used to attain these qualities; the environment of that place has changed into backbiting, suspicion, and slandering. Continuous planning is going on to defame and downplay those who are trying to bring the effort to the right doctrine (Nahj). A notion is being propagated and people are being brainwashed that salvation is only in the submission of (self-proclaimed) ameer (no matter what your actions are afterward). If you do not submit, or have a different opinion, you will not attain salvation, regardless of your level of sincerity and sacrifice.
The environment of self-rectification, preparation for the hereafter, and attainment of the worry and concern of the ummah have vanished from Nizamuddin. In lieu of that, an environment of self-imposition, autocracy, and desire for worldly benefit has been established. It is for this purpose that a system of large-scale Bay’ah has been established.
The shura established during the time of Hazratji RA had unanimously decided to stop the practice of Bay’ah, with written proof having all signatures of the shura established during the time of Hazratji RA.
New things which were not present in the time of our elders, which are being propagated without the Mashwara are:
Firstly: Dawat-Taleem-Istiqbal; is a new terminology, which was not present during the time of our elders. Although its name has been changed now to Tameer-e-masjid, the concept is the same, because of which the importance of the daily door-to-door effort and Umoomi Jawla has been diminished.
Secondly: Curtailing the effort in Khawas and various Tabqat (special segments) of the ummah, which was well established in the time of the previous elders. Khawas and people from different Tabaqat later used to join the efforts in their local masjids eventually. To curtail the Tabaqati effort and to channel the notion of Tamer-e-masjid, erroneous interpretations were deduced from the Quran, Hadith, and life of the sahabah.
Thirdly: Muntakhab Ahadith: Maulana Yusuf RA has never even indicated, directly or indirectly, the Taleem from this book. It has been tried to bring the Ijtimaee Taleem of Muntakhab Ahadith by gradually replacing and vanishing the Ijtimaee Taleem of Fazail-e -Amaal and Fazail-e-Sadaqat.
Fourth: The five amaal of mastoorat. Brothers are confused on a regular basis with such a notion.
Whosoever doesn’t propagate them and in whichever place these notions are not followed are considered against the Tarteeb (methodology) of Nizamuddin. Although, all these new notions are introduced by only one individual, Moulvi Muhammad Saad sb. All the gatherings of Nizamuddin are devoted to the propagation of these notions. Nizamuddin has been taken over by a new group of people who haven’t had the privilege of the company of our elders and they are daily confusing the mindset of the brothers. They say that do not listen to the responsible brothers of your province/Halqa, as they are not propagating the current Tarteeb (methodology) of Nizamuddin. Even the Jamaats are given guidelines to propagate the new Tarteebs.
That is the reason that the Hidayaat in Nizamuddin and the Ijtemas are decided only for those who explain these new notions. This has led to the division of hearts in every place and two mindsets are being developed. The brothers who are new in the work think that their area elders are not following the Tarteeb (methodology) of Nizamuddin. The old workers are in the dilemma of how to publicize new Tarteebs which are not even decided by Mashwara, but also through which the effort deviates from the foundation and deviates from the correct doctrine (Nahaj).
Everywhere there is division, chaos, and confusion. Fikr of hereafter, worry and concern of deen and ummah, self-rectification, and the aspect of Tarbiyah (upbringing) which were the soul of this effort are being vanished. Currently, Moulvi Saad sb. is surrounded by such a group that never had the company (Sohbah) of the elders.
For their personal benefit, this group appreciates every notion of Molvi Saad sb and keeps him in this misunderstanding that whatever he has understood the effort, no elders in the past or present have understood it. When Moulvi Saad sb explains these new notions, he says I am explaining to you these notions from Quran, Hadith, and Seerah and want to bring the effort on Quran, Hadith, and Seerah. Does it mean that whatever effort was deduced by our elders was not from Quran, Hadith, and Seerah? Nowadays, the bayans are full of pointing fingers, criticism, downplaying, authoritative tone, deductions, and new explanations, which are against the pattern of our elders. Every day a new notion is introduced. Scholars (Ulema) and Mashaikh are astonished and worried about what is happening. If the same direction of the effort persists, the time is not too far when the scholars will be against this effort and the people who have serious concern for ummah will be alienated from this effort.
In the month of November 2015, in the presence of all the old workers of the world, the shura established during the time of Hazratji RA was completed to safeguard the collectiveness (Ijtimaiyat) and the Nahaj (doctrine) of the work. I was present at that time, but I am surprised that Moulvi Saad sb has refused to accept it and I couldn’t understand any valid reason for his denial. There is no Islamic institution, either educational or in any way related to the Muslim community or any collective effort for the Muslim ummah which will be functioning nor can be functional without the supervision, guidance, and mentorship of shura. It is a very critical and dangerous situation to hand over such a vast effort to a single individual to operate this benign effort according to his own will. No one in this world is free from the natural weakness and the ill effects of the Nafs. Most probably, it was due to this fact that Maulana Mohammad Ilyas has stated that “In the future, this effort will function under the supervision of a shura” (reference: “last letters Maulana Ilyas R.A” by Maulana Abul Hasan Ali Nadwi RA).
I am writing this letter due to the responsibility and the fear of reckoning from Allah. May Allah s.w.t give us Taufeeq to do the effort on the pattern of our elders and save us from following the innovations in the effort. Ameen.
Wassalam, Banda Mohammad Yaqub August 28th, 2016
Urdu Copy:
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Assalamu Alaikum wa Rahmatullahi wa Barakatuhu,
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,
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.
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.
See the 1995 Agreement Violation