AN IMPORTANT BAYAAN BY MAULANA

SA’AD DB ON OBEDIENCE, DIFERRENCES

AND UNITY

AN IMPORTANT EXPLANATION BY MAULANA SAA’AD

ON THE CURRENT FITNA/CRISES
 AN IMPORTANT BAYAAN BY MAULANA SA’AD –
OBEDIENCE, DIFFERENCES & UNITY

Note: We have tried our best to make the translation as

close as possible

Below is an English translation of a bayan by Maulana Sa'ad

DB
Kul Hind Mashwarah
25th September 2016 (After Fajr)

Obedience, Differences & Unity

Ijtima'iyat does not mean to gather, or that all are united on

one baat; nor does it mean that we become part of the
majority.

Ijtima'iyat means to be united on what Allah Ta'ala &

Rasulullah Sallallahu Alayhi Wasallam want in terms of
dawat & aamal generally.

Being with the majority is the temperament of the people of

dunya & politics. This is the path to being waylaid & is the
temperament of kufr.

The temperament of kufr is that the majority will prevail &

the temperament of Islam is that Haq will prevail.

Mufti Zainul Abideen Rahmatullahi Alayh often said when an

issue arises, then we look up & look down to find the
solution. We look up to see if it is in seerah & lives of
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Sahabah Radiallahu Anhum & we look down to see if it's in
the hidayaat of Maulana Yusuf & Maulana Ilyas. If we find it
in any of these 2 places, we accept the proposal.

Solution To Ikhtilaf

If there is ikhtilaaf (fa in tanaz'atoom) then the solution is:

farooddoo illalahi warrasool, i.e. look at what Allah & his
Nabi want & thereafter blindly obey the person calling
towards this. This will result in 2 things: ijtima'iyat & unseen
Help of Allah.

To gather with those of the same thinking is in fact the

opposite of ijtima'iyat.

Aamal-e-dawat is clearly stated & to go against any Amal of

aamal-e-dawat is to go against Allah & his Rasul.

Sometimes an opinion/thought will come to mind, based on

experience, but contrary to the teachings of Allah & his Rasul
& people will accept the opinion as being the necessity of
the era. To leave such an opinion is the pathway to
ijtima'iyat & obedience.

To establish/preserve ijtima'iyat & obedience it will

sometimes be necessary to leave out actions carrying great
reward. There are many examples of this from Sahabah
Radiallahu Anhum's time.

A lady with leprosy was doing tawaf. Her hands & feet were
wounded. She would drag herself & perform tawaf, such
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was her jazba. This is one worship that can't be done
anywhere else. Umar Radiallahu Anhu stopped her
performing tawaf so as not to cause people difficulty. She
stopped immediately & went home.

She did not gather support & say what type of zimmedar is
this? What is the daleel? How can you stop someone
worshiping? But what she did was to obey.

He stopped her from doing an infiradi Amal for which there

is no substitute & there is great reward. She obeyed this
order of Umar Radiallahu Anhu even after his passing.

Obedience
To obey when there is inshirah is nothing amazing. To obey
when there is no inshirah is kamal of obedience.

To act on what you've always been practicing is not

obedience. Obedience is to act on an order when it is against
standard practice, for example, the order to turn from Baitul
Maqdis to Ka'bah.

This order came DURING Salah. Nobody said, why now? Let's
wait until the next Salah. These incidents took place to teach
the Ummat obedience & such orders will be difficult for
those that have spiritual maladies.

Old workers trust their own experience & therefore do not

feel the need to ask before acting. Others see this & follow.
This attitude causes ikhtilaaf; breaks trust & dependence,
which is very important.
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If an employee/house worker does work that is correct,
based on experience, but without asking, he will soon come
out of the trust of his employer/master.

Miyaji Mehrab said we used to have an idea & would present

it to Hadhrat, who would reply, we will see. 6 months would
pass & we would not have the courage to raise the issue
again. Miyaji's & other's attitude was not that we will do it
anyway (based on our experience). Instead Miyaji said after
6 months we would get someone close to Hadhrat to ask
again.

Sahabah Radiallahu Anhum said 1 year would pass before

we could summon the courage to ask Nabi Sallallahu Alayhi
Wasallam a question.

Our situation is we become elders & think we don't need to

ask and we can work independently. This is the recipe for
ikhtilaaf.

Maulana Yusuf Rahmatullahi Alayh said, what is told in

Nizamuddin is usool.

One person would write wahi for Nabi Sallallahu Alayhi

Wasallam. Allah Ta'ala tested his obedience. He once recited
a verse after wahi had come down, but prior to Nabi
Sallallahu Alayhi Wasallam reciting it for him to write. When
he recited the verse, Nabi Sallallahu Alayhi Wasallam told
him (to the effect): "yes write that verse." Here the Sahabi
failed in obedience & became murtad. What did he say? He
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said: This person (Nabi Sallallahu Alayhi Wasallam) recites
his own thing. He told me to write what I said. (Verse in
question: fatabrakallahoo ahsanool khlaiqeen). The person
therefore became murtad.

So look at this person's status & the reliance placed on him.

He is the scribe of wahi, but due to failure in obedience, he
became murtad. The examination of obedience is very
severe.

Ambiya were sent for obedience, whether there is jazba or

not, & even if that jazba is positive. When a person is
obedient, then he is entitled to the promise of victory (Allah
says: Inna fatahna laka fatham moobina).

The highest level of obedience is not to save oneself from

sin but to cease a good jazba when told to do so. This is a
test to see whether the Muslims remain united or split.
Hudaybiyah was such an occasion.

Mushrikeen prevented Muslims from performing Umrah &

Nabi Sallallahu Alayhi Wasallam accepted all their
conditions. In return the mushrikeen did not accept any of
the Muslim's conditions.

Umar Radiallahu was unhappy. He said we are on the Haq &

we want to do an act of ibadat. (Umar Radiallahu Anhu was
the mulham of this Ummat, i.e. Allah Ta'ala promoted the
haq on his tongue). He persevered with his opinion that
Umrah should be performed until he realised wahi was
coming down, at which point he quickly distanced himself
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from his companions, because he feared that if punishment
is to come on me, due to perseverance on my opinion, I do
not wish my saathis to be affected.

He did not say I am on Haq & what I am saying is correct, nor

did he form a party & tell his saathis, join me and let's
perform Umrah. They can go back to Madina if they wish.
No, he didn't do this. In fact, he made tauba.

Ijtima'iyat
Ijtima'iyat cannot be established without obedience.

Shaytaan puts people in deception by telling them but we

are on Haq & therefore we are successful, but with division,
a person can be on Haq & still be unsuccessful. This was the
examination in Hudaybiyah.

When Uthmaan Radiallahu Anhu was sent to Makkah to free

Muslims from the Mushrikeen, he was told whilst you are
here why don't you perform Umrah? Uthmaan Radiallahu
Anhu refused saying: "I will do only what I have been sent to
do & how can I perform Tawaf without my saathis."

Allahuakbar, what istikhlas Sahabah had.

At this juncture Nabi Sallallahu Alayhi Wasallam made his

Sahabah do bayt. Comment was made that we are doing
bayt & Uthmaan Radiallahu Anhu is performing tawaf. Nabi
Sallallahu Alayhi Wasallam said to the effect that Uthmaan
will not do tawaf without us.

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What I am trying to say here is that every individual was
linked to the essence (i.e. Markaz of Madina).

Now people are saying Markaz is nothing. This is a fitna; a

great plan of Shaytaan to break ijtima'iyat. Shaytaan can
even use people of Haq in order to get his message
accepted, because if he uses other Shayateen, people may
not listen.

That's why Hadhrat used to say, batil will come through the
path of haq so that people will accept it as haq.

People think that our baat is qabool so we have attained

victory, yet in Hudaybiyah Allah Ta'ala stated that we have
given you open victory, when all the apparent conditions of
the Muslims were totally opposite. This is because victory
comes on sacrificing one's good jazba, because preservation
of ijtima'iyat is the biggest command.

A person cannot be on haq if they are not on ijtima'iyat. The

karamat of this work is that the workers will not unite on
batil & that be usooli of one individual will not spread
collectively to all workers. So it is incorrect to think there is
nuqsan to the kaam. The only nuqsan is to oneself.

The work is independent like Allah himself. Therefore his

Deen & Dawat is likewise independent. Allah himself is da'ee
(wallahoo yad'oo ila darissalaam).
Who ever is insistent on his opinion will cause division in the
Ummah. For ijtima'iyat, the foundation is obedience.

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One of the principles of ijtima'iyat is that difference of
opinion is permitted regarding usools but that difference
must not result in opposition. There are limits to ikhtilaaf as
well. Ikhtilaaf does not mean remaining steadfast on one's
opinion. Ikhtilaaf means to put differing opinions in the
hands of the Mashwarah. The only question then remains is
how to achieve one opinion from the many different
opinions? This can only be achieved by having one fesla.
There is no other way. Ijtima'iyat will be achieved through
fesla, otherwise everyone will act according to their own
opinion and groups/parties will form. Mashwarah is to
collect opinions & then to act according to the fesla.

A person cannot be a Mu'min until he removes from his

heart his own opinion after fesla is made (Allah states in
Qur'an: Fala warabbika la yoo'minoona hatta
yoohakkimooka feema shajara baynahoom)

The foundation for removal of ikhtilaaf is seerat not one's

own experiences which are incomplete & finite. Trying to
remove ikhtilaaf through personal experiences will result in
ikhtilaaf increasing.

People say lakeer ka fakeer but have no idea what it means.

It means what Imam Malik Rahmatullahi Alayh said, which
is: the Islah of the latter stages of this Ummat cannot take
place until they do not do what Sahabah did. Sahabah are
like guiding stars. Our work is based on seerat, not mine &
your opinions.

Ikhtilaaf
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Ikhtilaaf will happen amongst pooranas. This is certain.
Hadhrat said if there is no ikhtilaaf, then know that the
workers are not poorana. Ikhtilaaf will end through
obedience & when it is recognised that ikhtilaaf is rahmat,
because through ikhtilaaf beauty/elegance/perfection
comes in to existence, provided ikhtilaaf is with softness.
Ikhtilaaf is not that parties come in to existence.

Accept our conditions & we will join. This is the biggest

museebat. This is to strike & not the adoption of precaution.
Our foundation is that we are muhtaj (ihtiyaj & not ehtejaj).

Ya ayyoohannas antoomool fuqara. Fuqara doesn't only

mean poverty in terms of wealth. Fuqara means to regard
ourselves as not having ilm, amal or opinion, i.e. from every
angle I am dependent.

If the ikhtilaaf is with the condition of harshness as opposed

to softness, then through this opposition will come into play,
resulting in lies, slander, belittling, backbiting & fault-
finding. Then this will become the preoccupation.

Our job is to fearfully give opinions, not make demands. It is

shaitaani deception that first a committee will authorise the
course of action & then it will be rolled out across the world.
This is the mindset of politics. There is no example of this in
Seerah.
The way it will happen is those that give qurbani & do the
work, Allah Ta'ala will open up the methodology to them.

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Deen will go back to Sahabah & this is improvement. Dunya
will go forward to qiyamat & this is destruction.

There is no such thing that a 4 man committee will decide.

Our work is alami. Whoever has an idea anywhere in the
world will come & present it.

Hadhrat Umar Radiallahu Anhu kept youngsters in his

Mashwarah, took opinions from them & made fesla based
on their opinion. The elders did not say why did you ask him,
why did you make fesla on his opinion & why did you not
consult us? Only ask me & nothing should be decided until I
am asked. This attitude is the cause of infighting.

Progress in the work will not take place by only performing

predetermined aamals & objecting to change. This will result
in fall of the work. As capability increases forward work will
be given. Our practice over the years is not the destination,
but the destination is Sahabah. Work will move forward so
that Ummat can come on to aamal of Sahabah. In this
respect, some saathis will be given additional work so that
they become an example for others.

The necessity of the work will dictate changes, not our

mentality that this was not in place before, so why is it being
done now? This is not a basis of ikhtilaaf.

People forget & they need to be reminded what is in seerat

& lives of Sahabah. Umar Radiallahu Anhu took out his
sword when Nabi Sallallahu Alayhi Wasallam passed away
saying if anybody says he has passed away, I will kill them.
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Abu Bakr Radiallahu Anhu reminded him about the verse of
the Qur'an wherein it states the Nabi will leave this world.

People do ikhtilaaf for 2 reasons, either because they have

forgotten or they don't know. Therefore remind. Reminder
is beneficial for the believers.

The need to compile the Qur'an arose. Opinion giver was

one person: Umar Radiallahu Anhu. Ameer was one - Abu
Bakr Radiallahu Anhu. Abu Bakr Radiallahu Anhu said I can't
do what the Nabi never did. Umar Radiallahu Anhu said it is
the need of the time (so change will happen). Such big work
was determined by 3 people.

Other Sahabah didn't start gathering in their own Masjids

and say, why did Ameerul Mu'mineen do this, why did he
not consult us? We are not in agreement. We were not
asked. Nobody did ikhtilaaf. They said Ameer said, so it will
be done. This was new work, it was necessary & nobody
objected. So it is baseless to say this work never happened
before, why is it being done now?

Aamal-e-dawat is clear in seerah. There is no need convince

like we have to convince little children.

How can ikhtilaaf be resolved by gathering separately

elsewhere? This will result in ikhtilaaf increasing. Ikhtilaaf
will be resolved through collectiveness, softness and
obedience.

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Maulana Yusuf Rahmatullahi Alayh said if you don't come
here every 2 months you will do and say your own things.

Whoever does not make maaf is not desirous of forgiveness

from Allah. This is Shaytaan. Overlook so that a bond can be
established. Read the waqiahs of how the Nabi overlooked,
otherwise hearts will become hardened & once this
happens, there will be desire to avenge. Yusuf Alayhis
Salaam had full opportunity to avenge as did Nabi Sallallahu
at the time of Conquest of Makkah. But they both
overlooked the wrongs done.

When errors were made Sahabah did not boycott. In fact

they looked at the individual's previous sacrifices. Highest
ungratefulness is to boycott a saathi because of his error.
This is not a company where we evict people. This work is
like the Masjid, i.e. open to all.

Like 5 fingers all are needed: young and old. There is no

committee and no committee will be made. Committee is
tanzeem. For dawat, there is no committee. We need
everybody. We don't know what Allah will put in whose
heart and what capability he has. If 4 people are on shura
and Allah Ta'ala puts haq baat in a 5th person's heart, what
will happen then? Therefore instead of making shura, make
an Ummat. This is the effort of making an Ummat. Ummati
is the one who teaches people Deen.

The nuqsan to this effort through this issue is beyond

description. People jostling for position. After becoming
Khalifa Abu Bakr Radiallahu Anhu would still milk the goats
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for the little girls. Here there is no Hadhrat. Everybody works
together.

When a saathi makes an error, do 2 things: 1. Seek a

favourable alternative explanation and 2. Remember his
sacrifices. When you remember his sacrifices, his error will
seem insignificant.

Nabi Sallallahu Alayhi Wasallam's sacrifices. One Sahabi

informed the mushrikeen of Nabi Sallallahu Alayhi
Wasallam's preparing an army. He did this to save his
children from harm. When Nabi Sallallahu Alayhi Wasallam
summoned him and he provided his explanation, Umar
Radiallahu Anhu withdrew his sword and asked for
permission to kill this Sahabi saying he is an informant. Nabi
Sallallahu Alayhi Wasallam immediately reminded him to
the effect that: "Oh Umar, he is a Badri Sahabi."

It is deeply saddening that in aamal-e-nabuwwat saathis

have made ikhtilaaf and formed their own party. People
argue that it's in seerat, but it's not in our work. So the
question is, if seerat is not our work, what is our work? We
show them proof of Qur'an halqah in the home and they say
it's not in our work. So the question is, what work are you
doing? If we are not according to Seerah, we are goomrah.

Saathis are distributed and discussion is, whose man are

you, which group are you in? All I want to know is who is
kaam ka admi? Join with the work, not with personalities.
Ummat will be united on seerat, not with personalities.

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Nowadays the temperament is not seek an alternative
favourable interpretation. Rather first accusation is made
and then an investigation takes place. One person told me, I
have heard the following about you. I replied, if you have
heard, why have you come to ask? Either you have
determined that I am as you have been told, in which case
why have you come to ask, and if you don't believe what
you've been told, then again, why need to ask? If what is said
about me is true, it's necessary to do taweel & if not, then
there is no need to investigate.

If a Muslim makes a mistake, do taweel. Tahkeek is for a

fasiq so that his fisq becomes apparent & unity is
maintained. Taweel means that a Muslim's sin should not
become apparent.

Sahabi himself said I have committed zina. So Nabi Sallallahu

Alayhi Wasallam did taweel & said to the effect that you
didn't commit zina, you kissed. Go. Why did he do this? So
that his error would not become apparent. Sahabi insisted
that he committed zina. Again answer was given you
touched her; that is zina of the hands. You haven't
committed zina. Third time same sort of answer was given.

This mizaj is now finished. Nowadays one person will start a

lie regarding an individual & everybody will circulate it. The
result of this l will be that which is in Hadith, i.e. that a
person, before his death, will be involved in the sin that he
is accusing the other of & this is just the punishment in this
world.

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It is Allah's job, not ours, to honour and disgrace people. He
selects whom he wants. Our job is to ask for acceptance and
be saved from being deprived.

It is the trait of Janaza to ask for help to move forward.

Hadith says the dead person says: "agge barhawo." Today
saathis do the same. They tell others give opinion for me so
that I can go forward.

Ikhlaas & Sacrifices

There are only 2 means of going forward in this work: ikhlaas
& sacrifices. Ikhlaas does not mean to only do for Allah. It
also includes not to be desirous of anything in return from
the creation. Such a person will have no demands, i.e. He
won't say I am so poorana and how come I am not told to do
bayan or told to make fesla?

Maulana Yusuf told a person resident in Nizamuddin that if

it occurs in your heart even once that I haven't been given
bayan, then understand that there is no ikhlaas in the heart.

In Hadith it comes to the effect that a mukhlis is one who

when he gets lost nobody looks for him & when he is found,
nobody is bothered. This is how to recognise a mukhlis.

The reality is that if a person goes forward in the work

without qurbani, eventually he will be pulled back.

Suhail ibn Amar & Harith ibn Hisham Radiallahu Anhum

came & sat with Umar Radiallahu Anhu. They were alone
with him and this thought occurred to them our connection
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is made with Ameerul Mu'mineen. We can't now be moved
from here. Listen carefully, I am explaining something very
important. After a while some companions returned from
the Path of Allah having fulfilled a foreign takaza in
obedience to the Ameer. Hadhrat Umar Radiallahu Anhu
told them come forward. He told Suhail & Harith Radiallahu
Anhum to move back & let those companions come forward
who had given qurbani. Eventually the room became full
with those that had given qurbani and Suhail & Harith
Radiallahu Anhum had to leave. When they exited one said
to the other today look what was done to us. The other
replied that there is no ilzam on the Ameer. The ilzam is on
ourselves. Had we worked with the workers, today we
would have been with them. Whoever was not in the field
of effort, how can they be close to Umar?

When everyone left these 2 Sahabah re-entered the room

and said: "Oh Ameerul Mu'mineen, there is no ilzam on you.
How do we atone?"

Hadhrat Umar Radiallahu Anhu advised them to go on

foreign takaza, leave Madina, make effort of Deen there and
pass away there. Then you will be with the ansaar &
muhajireen. So this is what they did until they were both
martyred.

So this is the work, i.e. to get ourselves accepted by

inculcating the qualities of acceptance.
We should have yaqeen that aamal-e-dawat is aamal-e-
hidayat and that these aamal will do our tazkiya and on

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every occasion strive for ijtima'iyat, despite differences of
opinion.

People think I have acquired such capabilities through this

effort and that I am flying so high I can't be trapped. I don't
need to fly with the other birds. I have reached the clouds.
If I have no connection with the asal, what's the problem?
However, as soon as the string of the kite is cut, it will fly
high for a little while and then the descent will commence.
The flight of the kite is dependent on it being attached to the
asal. Once it is out of the hand, it's descent will begin.

In Sahabah's time in order to raise a person, he was first

brought down, just like the kite is pulled down by it's string
so that it can then be made to fly higher.

Khalid bin Sa'eed Radiallahu Anhu was not content with

imarat of Abu Bakr Radiallahu Anhu. After 1 year he
returned to Madina. Abu Bakr Radiallahu Anhu made him
Ameer of an army. Hadhrat Umar Radiallahu Anhu said don't
make him Ameer. He is against your imarah. Hadhrat Abu
Bakr Radiallahu Anhu said, I have already made him Ameer,
given him the flag and announcement has been made.
Hadhrat Umar Radiallahu Anhu replied: no way. This man
has gone against you being Ameer, how did you make him
Ameer of the army? If he can't obey you, how is he going to
bring others on to obedience? This was the fikr of Umar
Radiallahu Anhu. In order to preserve ijtima'iyat, Umar
Radiallahu insisited on his opinion. Abu Bakr Radiallahu
Anhu sent a person to take the flag of Khalid bin Sa'eed

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Radiallahu Anhu and to inform him he was no longer the
Ameer.

Hadhrat Khalid bin Sa'eed Radiallahu Anhu gave the flag

back and said I was neither happy at being made Ameer, nor
am I sad to give it up. It is the hukm of the Ameer so I am
obeying.

It is astounding that ikhtilaaf is taking place with aamal-e-

dawat and as a result ikhtilaaf is being caused in the Ummat.
This is major oppression/crime.

Ikhtilaaf will be resolved through obedience.

The resolution to fitna is that pooranas engage themselves

in umoomi work. Whenever fitna would arise, Nabi
Sallallahu Alayhi Wasallam would engage Sahabah in work.
There is greater khayr in pooranas scattering in Jamats all
over the world and doing work amongst awwam rather than
pooranas gathering together.

Maulana Yusuf used to say that our gathering is to scatter.

Every time we gather to resolve ikhtilaaf, the ikhtilaaf will
increase, because the foundation of the gathering is
ikhtilaaf. Fitna will resolve itself by engaging in umoomi
work.

Pooranas will say we are gathering for the benefit of the

work. Listen, gathering with the workers will benefit the
work. Shaytaan makes people understand in a lopsided
manner. So they say we are gathering for khayr (recites
18 | P a g e 23rd July 2018
Qur'an ayat). People of Masjid Dhirar said this. We have
gathered for the benefit of the work. Nabi Sallallahu Alayhi
Wasallam told his Sahabah, gather wood and burn this
Masjid. They have gathered to cause division. So Sahabah
burnt a Masjid where there was gathering of the khawaas.
These people in Masjid Dhirar were Muslims, not kafirs.

The nahoosat of this ikhtilaaf was such that when a Sahabi

built a house where Masjid Dhirar was, he says himself, that
so long as I lived there I was not blessed with children and
the pigeons had such fear that during the time I lived there,
not one pigeon built its nest there. This was the nahoosat of
this Masjid (based on mukhalifat). To gather independently
is tafreeq.

So make niyyat that at every opportunity that we need to

create ijtima'iyat and walk with obedience, qurbani &
steadfastness.

So who is ready for this. Give naqd intentions.

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Disclaimer From Translation Team
1.Any reasonable question pertaining to the English
translation itself, e.g. structure, wording etc will be
answered.

2. Unreasonable questions will not be answered, e.g. where

it is obvious that the reader has not read the translation fully
and is asking a question that has already been covered in the
document itself or previously. If you do not receive a
response, understand that you may be in this category.

3. No response will be given to sarcastic comments or

questions aimed at being deliberately confrontational.
Again, if you do not receive a response, understand that you
may have made such a comment or posed such a question.

4. Finally, acquit yourself like an intelligent Muslim. Instead

of engaging in pedantry, nit picking or looking for minute
discrepancies that have no overall bearing, try to
understand the translation holistically.

May Allah Ta’ala grant us understanding.

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