This is the recent bayan on the complete conditions of Shura by Hazrat Farooq Bhai (db) of Bangalore at Raiwind Jod 17th March, 2017. in the presence of many mashaikh from all over the world including the supporters of Maulwi saad sahab like Mushtaq Mursaleen.. etc.
Halalified YT Audio
" Ye Ek Ghante Ka (bayan) Farooqbhai bangalore Aur Professor Khalid siddiquie Sahab* ka Raiwind Mein *Haji Abdulwahab Sahab* Ke Mashwere Se
*Maulana Ibrahim maulana Ahmed Laat sahab, Maulana Yaqoob Sahab, Maulana Tariq Jameel Sb, Maulana Yunus sb Palanpuri* Aur Pure Aalam Ke Mulko Ke Aaye Hue Zimmedaron Aur Pados Ke Mukammal Shura Aur Hindustan Se Nizamuddin Ke Maulana Saad Sb Ke Bheje Huve 9 Afrad Ki Jamat Jismein Mushtaq Mursaleen Miyanji Azmat Waghera Hazrat Ki Maujoodgi Mein
*Shura Ke Mutaliq Mukammal Ahwal Samne Aaye Isliye Kisi Ko Samjhna Hai To Isse Behtar Koy Muzakera Nahi Ho Sakta*
Kanyunki Utne Moteber Aur Motamed Logo Ki Majlis Dunya Mein Kahan Milegi."
The Vice Chancellor of Darul uloom Deoband - Hazrat Maulana Abul Qasim Naumani sahab (db) announced on 9th of August 2017 that all Tablighi Jamaat work shall be suspended at the institution henceforth till both the disputing groups reconcile and unite.
The decision was taken when matters grew so ugly as resulting in physical clashes between students over the issue at Nizamuddin.
The following is the audio followed by the transcript and translation:
Darul uloom ko is inteshaar o ibtala se bachane ke liye tamam asatiza bar sha’ood hazrat sadrul mudarriseen hazrat maulana Arshad sahib hazrat maulana Nematullah sahib hazrat maulana qutubuddin sahib .. tamam asatiza ne muttafaqa taur pe ye faisla kiya hai ke jab tak jamaat ka ye ikhtilaaf khatam nahin hojata.. darul uloom ke ander jamaat ka kaam mauquf rakha jayega.
Aur maqsad darul uloom ki inteshaar aur ikhtilaaf se hifazat karna hai kyon ke ye ikhtilaf o inteshar se jo nateeja saamne araha hai vo intehayi khatarnaak hai
Ye baat main phir wazeh kardun ke ye faisla na daftar e ehtimam ka hai na sadrul mudarriseen ka hai na maulana Arshad sahib ka hai. Balke tamam asatiza ka ijtemayi faisla hai.
Aur aap dekh rahe hain ke aaj ki majlis me tamam asatiza shareek hai. Apni masrufiyat ko chor kar ..apna dars chor kar .. yahan tashreef farma hen.. take aap ko iski ilayat aur iske paigham ki ahmiyat ka andaza hojaye
Ye darul uloom ka paigham hai, darul uloom ka ek faisla hai aur isi ke saath main ye bhi arz kardun ke ye intezami cheez hai aur ye ek darul uloom ka ek aham faisla hai
Agar koee isse ikhtilaaf karega amalan to vo mujib e girift bhi banega. Iska bhi zehan par khayal rahna chahiye. Talaba ke liye ye sirf targheeb ki baat nahin hai balke jaise bohot se elanat hote hai intezami nauwiyat ke jinke khilaf warzi karna mujib e saza banta hai ye faisla darul uloom ke mafad me kiya gaya .. darul uloom ke masaleh me kiya gaya hai islliye isme aap azaad nahin honge..
Agar kisiko israar ho ke nahin main jamaat ka kaam karunga, duniya me madrasse bohot hain ..idare bohot pahle hue hain .. jiska jee chahe jaye.. lekin yahan rahte hue yahan ke nizam ki pabandi baharhaal zaroori hogi..
Allah taala hum sab ki hifazat farmaye ..aur hum sab ki dua hai ke Allah taala humare badon ko aql ata farmaye.. vo is inteshaar o ikhtilaaf ko khatam karke akabir jo jamaat ke pichle akabir the unki tarah baham sheer o shakar hokar jamaat ke kaam ko aaage badhaye..hum bhi unke saath honge..
Baaz logon ne poocha ke ye faisla kab tak ke liye hai.. maine kaha kal aap ye ikhtilaaf khatam kar dijiye.. to kal tak ke liye hai.. ikhtilaaf jab tak hai.. yahan ye amal jo faisla kiya jaari rahega.. sab milkar ek hojaate hain phir hume koee ikhtilaaf nahin hai.. main ab sadr e mohtaram se darkhwast karun ke dua farmakar is ijlas ka ikhtitam farmaye..
" To safeguard Darul uloom from this adversity and disunity, all the teaching faculty in the presence of Hazrat Sadrul mudarriseen (Hazrat Mufti saeed Ahmed Palanpuri sahab (db) ), Hazrat Maulana Arshad sahab (db), Hazrat Maulana Ni’matullah sahab (db) Hazrat Maulana Qutubuddin sahab (db) , All the teachers have unanimously decided that until the dispute of (Tablighi) Jamaat gets resolved, the work of Jamaat at Darul uloom shall remain suspended.
And the motive of Darul uloom is to remain guarded from this dispute and conflict. Since the outcome of this dispute and conflict presenting before us seems utterly catastrophic.
Let me clarify again that this decision has nothing to do with the principal’s office or the sadrul mudarriseen (chief of staff) nor Hazrat Maulana Arshad sahib (db) but a collective decision of all teaching faculty.
And you are aware in today’s gathering that all the teachers are present. Setting aside their busy schedules, withholding their lectures, they all have assembled here. Such that you could asses the gravity and importance of this message.
This is a directive of Darul uloom, a decision of Darul uloom. And let me also add that this is an administrative affair and an important resolution of Darul uloom.
Anyone who deliberately opposes this (directive) by deed, shall be also be liable to be detained. This should also be borne in minds. This is not merely to inform the students but akin to announcements which are of administrative nature, opposing which invites liability for punishment.
This decision has been made in the interests of Darul uloom.. in the internal affairs of Darul uloom, hence you shall not take any liberty in this matter.
If someone feels inclined that they shall (still) engage in Jamaat work, then there are many Madrassas around the world. Institutions are vastly spread and anyone could leave if they so will.
But while enrolled here it would be incumbent to follow the administrative rules and regulations of this institution.
May Allah سبحانه وتعالى protect us all.. And we all pray that He bestows wisdom upon our elders… that they settle this conflict and disunity and prevail upon the tracks of the previous Akabir of Jamaat with unity and harmony taking forward the work of Jamaat. We shall also be along with them.
Some people have inquired the duration this decision has been extended for.. I replied that if tomorrow they end this dispute, then it shall be effective till tomorrow. Till this dispute exits this directive shall remain in action. When everyone reconciles then we have nothing to object.
Now I shall request sadr e mohtaram to make dua and conclude this gathering."
Hazrat Maulana Ibrahim sahab Dewla (db) Hints at shifting of Markaz from Nizamuddin..
Halalified YT Audio
0:07" Markaz asal nahin hai kaam asal hai.. markaz to badal jaate hain siwa Makkah Mukarramah ke.. khana e Kaaba vo markaz hai jo nahin badlega qayamat tak.. baaqi sab markaz badle.. Madinah Munawwarah Markaz nahin tha.. ? .. Hazrat usman رضي الله عنه unki shahadat ke baad vo badal gaya.. Hazrat Ali رضي الله عنه ne Kufa ko Markaz banaya.. phir Hazrat Ali رضي الله عنه ki shahadat ke baad kufa badal gaya.. phir Damishq bana.. phir Damishq badal gaya.. phir Baghdad bana.. "
" To Markaz koee cheez nahin hai.. kaam cheez hai.. haan.. aise Markaz banenge to vo hain .. jaise Dargahen hain.. aisa hojayega.. Jaise Hazrat Nizamuddin Dargah haina.. vo wale usool leke baithe hain.. kaam kuch bhi nahin hai.. aqeedat ki wajah se log aate hain .. Haqeet kuch bhi nahin hai.. kaam to mashware se hota hai.. "
" Markaz is not the objective.. the work is .. Markaz keeps on shifting except that of Makkah Mukarramah.. Kaaba is the (only) Markaz which shall never shift till Qayamat.. rest all have been shifted..
Wasn’t Madinah Munawwarah a Markaz..? After the martyrdom of Hazrat Usman رضي الله عنه it shifted.. Hazrat Ali رضي الله عنه made Kufa as the Markaz.. Then, after the Maytrydom of Hazrat Ali رضي الله عنه kufa shifted.. then Damascus was made as the Markaz.. then (markaz) Damascus was shifted.. and Baghdad was made..
So Markaz does not mean anything.. the work (of Tabligh) is the real thing.. Yes.. if such Markaz are made (alluding to Markaz Nizamuddin) then like those Dargah’s .. it shall turn into such.. like Hazrat Nizamuddin Dargah.. they have adopted similar ethics (usool) .. there is no work there.. people come with good faith.. there is no reality at all.. Work is done by Mashwara.."
My status should not be considered any higher than any ordinary Momin (believer). Acting solely on my words is deviation from Deen.
Whatever, I say it should be verified in the light of Quran & Sunnah and think over it yourself and then act, I am only here to suggest you.
All your Tablighi activities (regional efforts and moving out in the path of Allah) and efforts will be in vain if they are not performed completely in conjunction with knowledge (Ilm) of Deen and Allah’s zikr (=Allah’s remembrance).
In fact, it is very dangerous and there is a strong concern that if these two things are neglected then these efforts (of Dawat &Tabligh) might become a Fitna (trial) and can open the doors of deviation from the right path.
Unless your nights become like the nights of the Sahabah (radh) (Companions of Prophet (offering Tahajjud salah and seeking repentance from your Lord) your daytime efforts will not attain the desired benefits (goals).
Following someone blindly, so that his personality becomes a substitute to the personality of the Prophet and his word become a substitute to Allah’s words, according to me is atheism.
In this effort of Dawat and Tabligh making mistakes (neglecting the basic principles of tabligh) will prove disastrous to this movement in a very short span of time.
Do the work of Tabligh with morality, mannerism, ethics and kindness. Do not say things in a commanding tone but rather suggest things.
let someone ask me the story of flowers
we have undergone the shocks of the autumn
The Centre of Tabligh (tablighi markaz) situated in ‘Bangle Wali Masjid’, Basti Nizamuddin, Delhi, in reality had become a home (centre) of revival of Islamic spirit. This unparalleled system of Dawat and Tabligh which re-originated from here had left a very deep impact on each and every sect of Ummah across the globe.
This movement had lit the hope in those hearts which had the concern of the Ummah that the renaissance of Islam is not far away. Anyone who has spent even a little time in this environment of selfless working, God fearing, giving precedence to others, sympathy and kindness, and a strive to raise Allah’s Words (Kalima= Word of Allah), would not have thought in his wildest of imagination that this place (Markaz Nizamuddin) would witness such a time when there will be daily fights, distrust among its workers, hatching conspiracies, violence and open acts of intimidation because of which those mukhlis (selfless) workers and elders (of high regard) of this work (of dawat and tabligh) would be forced to bid ‘goodbye’ to this centre of (of Dawat and Tabligh).
Those who have some knowledge of the functioning of this place would be well aware that Hazrat Maulana Inamul Hasan Sahab before his death, adopted the example of Khulfa-e-Rashidin, and formed an Advisory Council (Aalami Shura) and refuted the suggestion of making his son Maulana Zubair-ul Hasan Sahab, the ‘Ameer’ (Head).
This Shura consisted of ten workers from three countries (India,Pakistan,Bangladesh).
Due to the expansion of this work (Dawat and Tabligh) which now includes workers from most of the countries of the world which belonged to different strata of society, different temperaments, different ‘schools of thoughts’ (masalak), it was considered appropriate that this great responsibility be shared by a group of experienced workers which would supervise and guide this work (Dawat and Tabligh) by deliberating on the issues.
Although, Maulana Zubair-ul Hasan sb was an excellent Hafiz-E-Quran, ‘certified’ Aalim-E-Deen, and was permitted to do Ba’ait (take Oath of allegiance) on behalf of Hazrat Shaikh ul Hadith Maulana Muhammad Zakariya sahab , also had been permitted to do Ba’ait by his father Hazrat Maulana Inamul Hasan Sahab , also he was very well aware from the work of Dawat and Tabligh because of his 25 years of continuous association with his father in journeys and at Markaz.
In June 1995, after the demise of Hazrat Maulana Inamul Hasan Sahab this global advisory council (Aalami Shura) established a five member advisory team for Markaz Nizamuddin which included Hazrat Maulana Izaharul Hasan sahab , Hazrat Maulana Mohammad Umar Sahab Palanpuri , Hazrat Miyan Ji Meharab Sahab , Hazrat Maulana Zubairul Hasan sahab , and the young master (Mohammad Sa’ad Sallamahu).
All members of this council were becoming Faisal (decision maker) turn by turn.
Some workers showed strong reaction to the above decision, but Hazrat Mulana Zubair ul Hasan Sahab neither complained nor showed any resentment on not being made ameer. He carried on his duties asper the system set by the elders.
This point needs special attention that the young master (Mohammad Sa’ad Sallamahu) (age approximately 30 years at that time) was also included in this five members shura although he was not having any formal certificate of religious education, he did not establish relationship with any Ahlullah (pious/ religious personality) for his Islaah (reformation), he did not spend any time in Jamat (path of Allah) and neither did he consider this necessary after his inclusion in the five member shura.
Although, it is a well-established fact that the actual understanding of this work (Dawat and Tabligh) cannot be gained without going out in Jamaat (Path of Allah) in strict adherence to the principles established for spending time in Jamaat .
Moreover, after his inclusion in this five member shura he started demanding that he should also be given the chance for performing Dua and Musafah (handshake) with the gathering in Ijtemaat (religious gatherings) and on other important occasions.
Although this sort of a demand is completely against the temperament of this work of Dawat and Tableegh because humbleness and humility is an essential quality for any person who is entrusted the responsibility of making dua in such large gatherings, no one knows what were the compulsions or considerations before the elders that this dangerous demand was accepted and the job of dua and Musaafa was equally divided between the young master (Mohammad Sa’ad Sallamahu) and Hazrat Maulana Zubair-ul- hasan sahab and the elder’s son sallamahu.
Later on it was this issue that became the basis of mutual rivalry.
In August 1996, Hazrat Maulana Izharul hasan sahab died. He was the eldest and most respected among the five member shura. He was the imam of the masjid, sheikh ul Hadith (Chair of Hadith Teaching) of the madrasa and manager of markaz. After his death the young master (Mohammad Sa’ad Sallamahu) was made the manager of the markaz and after taking the entire job in his hands, he also took in his possession the markaz’s treasury.
Although, earlier the treasurer was used to be a person other than the manager. And further tyranny is that now no formal account of Markaz’s income and expenditure is maintained to the extent that its details are not even revealed to the executive committee.
After this the young master sallamahu caught hold of the keys to the old room of elders on the pretext of seeing the books of Hazrat Maulana Yusuf sahab . This room used to remain closed except at the time of morning Mashwara (consultative meetings). In the mezzanine of this room was Hazrat Maulana Yusuf sahab ’s library. Then gradually with passage of time he started to use this room and finally took the room in his possession.
Even though, he was already having a room in the new building. This was the room for which it was decided during the life of Hazrat Maulana inam ul hasan sahib that it will be included in the Masjid during the expansion of the Masjid. But the young master (Mohammad Sa’ad Sallamahu) with the help of some people of Mewat and young boys of Basti Nizamuddin protested against this decision and the decision was taken back.
After sometime the residence of the elders of markaz, which was adjoining the Masjid and the above mentioned room and in which Hazrat Maulana Zubair sahab and his family were residing for a very long time.
The young master claimed that this part should be given to him although he and his family was already living in a house in the north of this above mentioned residence. This dispute was put before the elders of neighboring country and they referred this matter to the elders of the family and the consequence of this was that without any valid reason Hazrat Maulana Zubair sahab was forced to vacate his residence.
After 14 months of the demise of Hazrat Maulana Inamul Hasan sahab in June1995, in August1996, Hazrat Maulana Izharul hasan sahab died and after him 9 months later in May1997, Hazrat Maulana Umar Palanpuri sahab passed away and 15 months later Hazrat Miya Ji Mehraab sahab in August 1998 left this mortal world.
All these 3 elders had a unique status within their circles and carried on the responsibilities of the work of Dawat and Tabligh till their very last breath (may Allah reward them according to HIS glory, Ameen).
The matter to be noted is that in a short span of three years, the five member’s council formed for running the Markaz was reduced to just 2 persons but the vacant places were not filled.
On the contrary, when this issue was put up by Hazrat Maulana Zubairul hasan sahab , on this the young master (Mohammad Sa’ad Sallamahu) said that the people come here because of you and me, so why unnecessarily give importance to anyone else.
On this reply Hazrat Maulana Zubairul hasan sahab resorted to silence because till this time lot of unruly incidents had taken place(some of which are mentioned above), and Hazrat Maulana Zubairul Hasan sahab did not want any confrontation, so that this great work of Dawat and Tabligh should not be harmed by any dispute.
When the re-addition of members in the advisory council (shura) was not done, this gave the message to the old workers residing in markaz that the real heirs of this work of dawat and tabligh are the members of the kandhla family. The status of other peoples merely those of helpers and that they should not cross their limits. Along with this, to strengthen his grip on the affairs of markaz, the young master resorted to some highly inappropriate tactics, for example:
1) He started saying that in the previous thirty years (i.e. in the era of Hazrat Maulana Inamul Hasan sahab ) dawat was completely neglected and this markaz had become a mere khanqah (monastery). Some of the well wishers tried to make him understand that to criticize the work of one’s elders who have passed away is the way of politicians.
The way of religious people is to admire the efforts made by their elders and to have a sense of gratitude towards them, but he didn’t pay any heed to these suggestions.
2) In a place (that is markaz) where the lesson of ikram e Muslim (kindness to muslim) was imparted, openly scolding the pious people and his elders had become a matter of daily routine for him.
3) Those who agreed with him were given responsibilities, were included in the Mashwara, were given opportunities of bayaan (public talk) and were sent in path of Allah (to different countries to spread his new form of tabligh). Contrary to this those who disagreed with his new ideas were not only neglected, but were humiliated. Nobody dared to raise finger on this issue.
In this manner after setting the favourable environment the real work of reformation and innovation was started from changes in namaaz (Salah). There was an evident change in the way of performance of namaaz previously offered and led by his great grandfather, his paternal grandfather, his father and his maternal grandfather.
The change was that he started reciting masnoon duaas in qoma (that is standing after ruku) and jalsa (that is sitting between 2 sajdah ) which according to Hanafi school of thought is meant for navaafil and NOT for obligatory prayers. Everyone was troubled by these changes but no one dared to utter a word. When someone dared to ask the reason for this change he replied that I am Muhammadi and I am adopting Sunnah.
After this the entire pattern of the work of dawat and tabligh was changed. With the introduction of a new activity named as “Daawat taalim istaqbaal”, the muqami mehnat (local effort) was confined to cordon off the people passing their leisure time in the vicinity of the mosque and make them sit in taalim.This particular act was considered to be instrumental to Masjid aabadi.
The result of this new activity not only hampered the daily individual aamal of the workers, but it also disturbed the practice of meeting people as per their convenience in their houses and work places and making them understand the worldly and eternal benefits of adopting ‘Deen’ in their lives and the effort of convincing them to spend time in the path of Allah, all disappeared.
In the same way, instead of the book Fazail-E-Amaal, the importance was given to the book Muntakhab Ahadith although none of our Elders (Advisory council) ever included their new book in the mutually agreed prescribed course of this work (Dawat and Tabligh).
Furthermore, this book is projected as a text collected by Hazrat Maulana Yusuf sahab , although the so called ‘handwritten manuscript’ prepared by Hazrat Maulana Yusuf sahab is not seen by anybody till date.
Since their does not exist any such document and neither did Hazrat Maulana Yusuf sahab ever mentioned about any such document to anyone and so this book was used as a tool to gain popularity to become famous in the circle of the workers (of Dawat and Tabligh) and projected himself as a compiler of this book.
Although, this book was prepared by a team of Ulema-e-deen from the neighboring country (Pakistan). And this “generous” work of compilation was carried out by the young master sallamahu with such secrecy that not even the elders in the neighboring country (Pakistan) were aware of it. This is the reason why the elders are not ready to include this book in the prescribed course of Ta’aleem.
In fact, in our country too, the elders who are aware of this above mentioned fact do not want to include this book in the collective Ta’aleem in their respective regions.
Furthermore, this has always remained the principle of Dawat & Tableegh that every younger and elder while speaking should restrict his talk within the purview of Six Numbers. Current affairs, differences in Masalik (schools of thought), issues in Islamic jurisprudence, comparison, criticism, contradiction (refuting)
should not be included in one’s talks.
Those people attached with Dawat and Tabligh, but have not acquired formal religious education are not permitted to elucidate Quran and Hadith in their talks, rather may simply mentioned the gist (implied meaning) of what is mentioned in Qur'an and Hadith.
Ulama-e-deen (Religious Scholars) should also present only the commentary as done by the Aslaaf (Ancestors), but the young master Sallamahu put aside all these golden principles and even started saying things which are against the dignity of some Prophets and to certain Sahabahs (Companions of Prophet ).
This cannot be undone and I am sure it will be greatly appreciated.
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