We dont chase dunya and we stay in a hot pursuit but evading the coppers.

Sahaba learned deen through companionship and Service (Suhabat o Khidmat) Temporary Migration and Travel for seeking Knowledge and struggling for deen. Jihad internally and externally for ones self and others for deen (Ilm and deen ke liye Safar o Hijrat. However, one should note the desire to be a martyer (Shaheed) and partake in Juhad fiddeen is of the highest caliber!

From the inception of Prophethood until the last day, the progression of Deen and the people of Deen is conditional upon obedience, because Prophets were sent for obedience.
To accept the teachings of the Prophet despite the era's contrarian environment is Jihad-eAkbar. Why? Because bringing to life a Sunnah that has become extinct due to the prevailing norms carries the reward of a hundred martyrs. If there's no revival of extinct Sunnahs, the first Jihad that will end is the one that's necessary to combat the outside forces of falsehood. Therefore, the first Jihad is that of one's nafs.
Whatever corruption we witness, be it in a Deeni or worldly matter, this is due to the falsehood within ourselves. The cure to external corruption can never occur until the internal is cured. This is why the order for fighting in the Way of Allah (Qitaal) came much later. Initially the command in Qur'an was that of restraint jug). Because the first objective was to crush the nafs in the environment of difficulty and tarbiyah.
Thereafter, victory would be obtained in Jihad with the outside forces with the Help of Allah.
All our efforts are for reformation, and the prerequisite of that (reformation) is piety, which in turn is the prerequisite of being a reformer (Muslih). Before reforming others, we need to introspect that the despicable quality we intend to reform is not present within us. If so, first make Tauba, or else there will be no success. Instead, we will be consumed by bitterness at the faults of others, which will result in one of two things. Either we will become despondent and withdraw from the effort, or we will seek confrontation.
In Hadith it's mentioned that dissension between people is as a result of the sins that occur in privacy (because sin distances one from Allah). The internal cognisance of overlooking, forgiving, patience and the lack of desire for revenge are all qualities of Imaan. If these are in order, the outside system will be one of peace. Hence, due to the weakness of our connection with Allah, these internal weaknesses are manifesting themselves publicly in the desire for revenge, despondency, impatience etc. Such a person can never be a means of goodness for others in this effort.
The means of these evils, i.e. despondency, intolerance etc. in the people of Deen will be found in the degradation of their worship. Once a person has reached the pinnacle of recognition regarding an Amal, the spoiling of that amal will result in defiling our heart. The essence of this principle can be found in Hadith. People think that worship is good, so how can this be linked to my evils? Since people have not reached the requisite depth of understanding they object to that which they don't understand.
To build our connection with Allah Ta'ala requires Mujahadah and that Mujahadah is obedience to an order when there is no conviction. This is an examination of obedience.
When Maulana Ilyas (RA) revived this effort nobody had conviction. Even those that agreed said your methodology won't work. Why? Because such a long period had elapsed that even the people of Haq were unfamiliar with the methodology Maulana Ilyas (RA) was promoting, and hence that unfamiliarity bred conflict. This is what made him ill.
Orders will come contrary to ones temperament, practice, or prevailing circumstances. If commands come when circumstances are conducive and in accordance with one's personal disposition, then there is no exam. The change to the Qiblah came DURING Salah in order to examine how much obedience had been attained from the Sahabah's worship up until that point? The test was to ascertain if the command was obeyed immediately. There was no other rationale besides this. Qur'an attests to this: "J9LJJJi The whole purpose of worship is the manifestation of servitude and the perfection of obedience.
The Sahabah obeyed the command immediately and changed to the new Qiblah, and in the face of the accusation that their previous prayers were not accepted; Allah reassured them in Qur'an
Sahabah did not argue and say: "Why should we change? This has always been the Qiblah. What does it matter? Allah is one and omnipresent and that we believe in the Rasul, so why this fundamental change?"
The natural disposition of people is why the change? "We've always done it this way." This causes disunity. Fulfilling one's sentiments (jazba) is not obedience. Obedience is to sacrifice one's sentiments. To progress, what was done previously will need to be left. This is a fundamental and logical principle. Therefore, to progress in obedience Sahabah had to leave the previous Qiblah for ALL Salah and change to the new one. And this type of examination will occur in every era.
A lady with leprosy was performing Tawaaf. Her hands and feet were wounded. She would drag herself and perform Tawaaf, such was her sentiment. Tawaaf is a worship that can't be undertaken elsewhere. Umar Radiallahu Anhu stopped her performing Tawaaf so as not to cause people difficulty. She stopped immediately and went home. She didn't dispute and say: "This is my personal Amal." She obeyed the order of Umar Radiallahu Anhu even after his passing, despite encouragement to the contrary. She said: "How's it possible that I obey the Ameer when he's alive and disobey him on his passing. His passing does not absolve the command." In other words: "If I obey the Ameer, I obey Allah and, conversely, if I disobey him, I disobey Allah. How can I perform Tawaaf in the disobedience of Allah?"
This is why in our effort, it should not be said that "We don't have conviction," and then we divert from the path. Yes! Search and ask for proof. This is the principal method of obedience. 1--10w many times does Qur'an say: and how much Qur'an was revealed based on the questions of Sahabah? It's not the case of: "This wasn't present previously, so why has it been introduced now?" This work is not a prescribed program with limitations. In fact, as the capability of the Ummah increases there will be a need to proceed forward. The journey is to reach to the destination of Sahabah.
Unity is also dependent on obedience. In obedience, Allah has kept scope so that there is not manifest difficulty. A person can only disobey if the Ameer commands Kufr or not to perform Salah. Allah's system is such that if a responsible person undertakes Ijtihad (reasoning/interpretation) we must act on it, even if he is wrong, because even in his error pertaining to Ijtihad of truth he recieves one reward. And if his Ijtihad is correct, he receives two rewards — one for the ijtihad Itself and one for being correct. As for those who disobey, they will be sinful.
If we don't understand something, we should sit collectively and ask for proof. It's not possible in this work that something is established which is not found in the lives of Sahabah or in the talks of Maulana Yusuf (RA). Why? Because Allah's help with this effort is such that if something is decided that is not conducive to the effort, it will not take hold and will not spread. By contrast, that thing which is stipulated in Qur'an, Masnoon in Ahadith and is present in the lives of Sahabah, it will spread and the responsibility for its dissemination will be placed upon the shoulders of the workers. There can't be rejection of this as it will lead to manifest deviation. Yes, Mudhakarah will be necessary. Thereafter, people will have to unite on it.
On occasion our dispositions have become such that a certain practice becomes a matter of habit. Any attempt to bring forth increase or improvement in that practice is met with irrational confusion. Instead of becoming indisposed, we should search for the matter in the lives of Sahabah and ask questions, if necessary. It is a categorical fact, as per the statement of Imam Malik (RA), that this Ummah's rectification is based on following the methodology of those before us.
Another reason for brothers being uprooted in this effort is that we are not habitually reading the sayings of Maulana Ilyas (RA) and the talks of Maulana Yusuf (RA). This will maintain the level that is required in the effort.
Today people say don't quote Maulana Yusuf
(RA) or don't say such and such a thing as the
Ummah does not have the capability to digest. This is the basis of disunity and dissension. If we don't maintain the requisite standard there will be regression in Deen. You're speaking of Maulana Yusuf (RA's) level and
I'm saying the desired level is Abu Bakr (RA). From there we'll know what importance we attach to the preservation of Deen.
The reason for our disunity is the lowering of standards. This is why I emphasise 3 things regularly. Read the sayings of Maulana Ilyas (RA), the bayans of Maulana Yusuf (RA) and Hayatus Sahabah. In this there is reformation and advancement. Otherwise, what will happen is people will say the talks should take in to consideration the level of the people.
Maulana Yusuf (RA) was once informed by Maulana Ubaidullah (RA) that the people may not have understood his talk. Maulana Yusuf (RA) replied: "I'm disturbed by the fact that I am telling you and you think the message was for others." Miyaji Mehrab (RA) used to repeat verbatim the sayings of Maulana Ilyas (RA) but ask me (meaning Maulana Sa'ad) the meaning of certain words. It was not the case that words were given a personal exposition. Sometimes change of wording results in the standard of the meaning or emphasis being lowered. This is a big issue when it comes to translations. When Sahabah (RA) narrated from Nabi g, they were meticulous about the wording. They would say the Nabi of Allah may have said this, or he may have said that, or to the nearest meaning etc.
When Allah says: "di J! '%-ä 95, Ulama have written means religion, i.e. "Whose religion can be better (or stronger) than that person who whilst giving Da'wah he performs Amal."
It is insufficient to bring the Ummah on to habitually performing A'maal by way of instilling the virtues of A'maal within them. We need to bring them on to the lives of Sahabah in terms of social conduct, worship and effort of Deen so that this level of sacrifice becomes the means of preserving
Deen until the last day. This is the objective.
The other thing is that our connection with this Markaz should be so intense that no force or whispering of Shaytaan should cause us to withdraw or become suspicious. In the time of Prophethood the hypocrites and the fussaq would conspire to create situations whereby those obedient to the Markaz would start having adverse thoughts about Nabi Sallallahu Alayhi Wasallam. They would spread false news amongst the people (Sahabah) continuously so that the masses could fall out of favour of their Nabi.
Nabi (SAW) sent somebody to collect Zakah. On the way this collector was informed that the person he was going to collect from had refused to give Zakah. He returned and conveyed the message. And this is the root of how all fitnas commence. News would be spread in Madinah so that those outside would become suspicious and the sincere ones would become fearful. The objective of the hypocrites was that if the sincere ones scatter having lost faith in the Nabi, he would